The Flower Ornament Sūtra 44: འཇིག་རྟེན་ལས་འདས་པའི་ལེའུ་སྟེ་བཞི་བཅུ་རྩ་བཞི་པ

The Mahāvaipulyasūtra entitled The Buddha's Wonders. [Bampo 13] The Bhagavān, having the intention of thorough and complete awakening, engaging properly in non-duality, relying fully on the signless Dharma,

having attained equality with all buddhas, having realized unobstructed comprehension, possessing non-retrogressive qualities, having an unassailable sphere of action, having arisen in equality regarding the inconceivable arrangement of the three times, possessing a body completely pervading all world systems, endowed with jñāna free from doubt regarding all dharmas, having an intention endowed with all conduct, free from hesitation regarding the jñāna of Dharma, possessing an unconceptualized body, endowed with jñāna properly received by all bodhisattvas, having attained the supreme perfection of non-dual buddha-conduct, having reached the culmination of the jñāna of the indivisible liberation of the Tathāgata, having realized the equality of the Buddha lacking bounds or center, extending throughout the dharmadhātu, reaching to the edge of the expanse of space, moving with the conduct of a buddha, sat upon a lion throne with a lotus core in the palace of all-arising light at the bodhimaṇḍa in the Dharma hermitage of the land of Magadha; and all the bodhisattva mahāsattvas, as numerous as the subtle particles of ten times inexpressible hundreds of thousands of nayutas of koṭis of buddhakṣetras, all bound to unexcelled, perfectly complete bodhi in a single lifetime, assembled from various other world systems, had exclusively and completely attained all modes of bodhisattva-jñāna, such that they were skilled in completely maturing and disciplining the entire realm of sentient beings and establishing them in the Dharma of bodhisattvas, and had entered into the all-pervading jñāna that investigates all unbounded world systems.

[who possess] the realm, sphere of experience, and gnosis of nirvāṇa, with all conceptual proliferation completely severed; who are skilled in gathering all sentient beings through unbroken engagement in deeds; who have entered deeply into the boundless and centerless gateway to the Dharma; who are profoundly skilled in examining and investigating the inexhaustible and unobservable ripening of karma of all sentient beings; who are exceptionally skilled in examining and investigating the low and high intentions, latent dispositions, faculties, endeavors, and applications of all sentient beings; who are extremely skilled in grasping, holding, knowing, comprehending, and examining the meaning, words, and letters spoken by all Tathāgatas of the past, future, and present; who have entered deeply into the boundless and centerless gateway of mundane and supramundane Dharma; who are exceptionally skilled in examining the nature of compounded and uncompounded things as well as the variety of times; who in a single instant immediately obtain and exercise the maṇḍala of gnosis of all Tathāgatas of the past, future, and present; who genuinely display complete awakening in each and every moment of mind; who attain complete awakening without separating from the bodhicitta of all sentient beings; who, by entering the mental focus of a single sentient being, skillfully comprehend the mental focus of all sentient beings without exception; who possess the bodhisattva body that does not decline from realizing the spontaneous gnosis and ground; and who, having attained the ground of omniscience, never turn back from unbroken

conduct; who have entered into the mode of gnosis free from intentional activity, while maintaining uninterrupted the bodhisattva power of purposeful engagement; who are skilled in the blessings of sustaining activities for boundless kalpas for the sake of a single sentient being; who are like precious, supreme bodhisattvas who appear over incalculable kalpas and are difficult to behold; who are skilled in entering the realm of training all living beings through the blessing of the unhindered wheel of Dharma; and who possess the excellence of past deeds and aspiration prayers in order to genuinely grasp the pure abodes of all Tathāgatas of the past, future, and present. Their qualities cannot be exhausted or depleted throughout boundless kalpas, even if all Tathāgatas praise and fully proclaim them; they were all individuals who had achieved supreme praise. They were: the bodhisattva mahāsattva Samantabhadra, the bodhisattva mahāsattva Samantacakṣus, the bodhisattva mahāsattva Samantavikurvaṇa, the bodhisattva mahāsattva Samantaprajña, the bodhisattva mahāsattva Samantadarśana, the bodhisattva mahāsattva Samantaprabha, the bodhisattva mahāsattva Samantāvabhāsa, the bodhisattva mahāsattva Samantavibhūta, the bodhisattva mahāsattva Samantaśrī, the bodhisattva mahāsattva Samantamati,

the bodhisattva mahāsattva Mahāvega, the bodhisattva mahāsattva Mahāvegadhara, the bodhisattva mahāsattva Mahāvikurvaṇa, the bodhisattva mahāsattva Mahāvikurvaṇaśobhita, the bodhisattva mahāsattva Vīryaprakrama, the bodhisattva mahāsattva Mahājṛmbhita, the bodhisattva mahāsattva Mahājṛmbhitabala, the bodhisattva mahāsattva Mahānāgottama, the bodhisattva mahāsattva Mahānāgagandhahastin, the bodhisattva mahāsattva Mahācandra, the bodhisattva mahāsattva Bhadracandra, the bodhisattva mahāsattva Guṇacandra, the bodhisattva mahāsattva Ratnacandra, the bodhisattva mahāsattva Samantāvabhāsacandra, the bodhisattva mahāsattva Dharmavimalacandra, the bodhisattva mahāsattva Vairocanaśrīcandra, the bodhisattva mahāsattva Yaśascandra, the bodhisattva mahāsattva Raśmipramukta, the bodhisattva mahāsattva Pūrṇacandra, the bodhisattva mahāsattva Brahmaghoṣa, the bodhisattva mahāsattva Brahmedradhvajasvaraghosa,

the bodhisattva mahāsattva Dharanītalanirghoṣasvara, the bodhisattva mahāsattva Dharmadhātupranādasvara, the bodhisattva mahāsattva Sarvamāramaṇḍalapramardanaghoṣa, the bodhisattva mahāsattva Dharmabherīnirghoṣa, the bodhisattva mahāsattva Samantasaṃvijñāpakaghoṣa, the bodhisattva mahāsattva Nirvikalpāvikalpaghoṣa, the bodhisattva mahāsattva Pṛthivīsamudghoṣitasvara, the bodhisattva mahāsattva Sarvāṅganirghoṣābhibhāvaka, the bodhisattva mahāsattva Samantagarbha, the bodhisattva mahāsattva Samantavimalagarbha, the bodhisattva mahāsattva Guṇagarbha, the bodhisattva mahāsattva Virocanagarbha, the bodhisattva mahāsattva Ratnagarbha, the bodhisattva mahāsattva Vajragarbha, the bodhisattva mahāsattva Candragarbha, the bodhisattva mahāsattva Sūryagarbha, the bodhisattva mahāsattva Śuddhagarbha, the bodhisattva mahāsattva Padmagarbha, and the bodhisattva mahāsattva Padmaśrīgarbha. Accompanied by such bodhisattva mahāsattvas as these, numbering as many as the subtle atoms of ten ineffable hundreds of thousands of ten-millions of buddhakṣetras, who were all endowed with the conduct and aspiration of Samantabhadra;

who had accomplished their vows and higher resolve; who were skilled in approaching and making requests to all Buddhas who appear; who genuinely preserved the Dharma system of all Tathāgatas; who did not sever the lineage of all Buddhas; who purified the manner of successive prophecies of the appearance of Buddhas, awakening, names, realms, and wheels; who demonstrated the appearance of Buddhas in worlds where Buddhas do not dwell; who purified all realms of defiled sentient beings; who completely cleared away all the karmic obscurations of bodhisattvas; and who had fully entered the unobstructed dharmadhātu. At that time, the bodhisattva mahāsattva Samantabhadra entered the samādhi called Buddhāvataṃsaka. As soon as the bodhisattva mahāsattva Samantabhadra entered into that great samādhi named Buddhāvataṃsaka, the boundless realms of the world in the ten directions, coextensive with the dharmadhātu and ending only at the limits of space, shook in six ways: they quaked, quaked intensely, and quaked completely; trembled, trembled intensely, and trembled completely; rocked, rocked intensely, and rocked completely; rattled, rattled intensely, and rattled completely; roared, roared intensely, and roared completely; and crashed, crashed intensely, and crashed completely. Thus, all boundless worlds without exception were violently shaken, and through sounds made fully known

having done so, he arose from that absorption. Then the bodhisattva mahāsattva Sarvaprajña, recognizing the assembly of the great retinue of bodhisattvas, spoke thus to the bodhisattva mahāsattva Samantabhadra: "O Jina-putra, explain well: What is the concordant cause of the bodhisattva mahāsattvas? What is their marveling perception? What is their conduct? Who is their spiritual friend? What is their launching of vigorous application? What is their attainment of relief? What is their ripening of sentient beings? What is their ethical discipline? What is their prophecy? O Jina-putra, what is the bodhisattvas' entry into the bodhisattvas? What is their entry into the Tathāgata? What is their entry into the thoughts and conduct of sentient beings? What is their entry into world systems? What is their entry into kalpas? What is their teaching on the three times? What is their entry into the three times? What is their generation of a mind that is never weary and never despondent? What is their discriminative gnosis? What is their dhāraṇī? O Jina-putra, what is the bodhisattva's realization following the teaching of the Buddha? What is their generation of the Samantabhadra mind? What is the dharma of Samantabhadra's conduct? What is their supreme attainment of great compassion? Through what condition is their condition of the bodhicitta generated toward awakening? What is their mind of devotion toward the spiritual friend? What is their total purification? What are their pāramitās? What is their cognitive comprehension, and what is their clear understanding? O Jina-putra, what is the force of power of the bodhisattvas?

What is their equanimity? What is the path of the manner of the Buddha's teachings? What is their teaching of the Dharma? What is their complete reception? What is their inspired eloquence? What is their mastery? What is their non-abiding? What is their equanimity of mind? What is their actualization of gnosis? O Jina-putra, what is the emanation of the bodhisattvas? What is their adhiṣṭhāna? What is their supreme attainment of great relief? What is their entry into the profound qualities of the Buddha? What is their engagement in their states? What is their stable generation of the mind? What is their generation of a mind that severs all doubts? What is their inconceivable nature? What is their skill in intentional discourse? What is their skill in discriminating gnosis? O Jina-putra, what is the meditative absorption of the bodhisattvas? What is their totality? What is their liberation? What is their higher perception? What is their clear knowledge? What is their complete release? What is their pleasure grove? What is their vimāna? What is their joy? What is their ornament? O Jina-putra, what is the unshakeable mind-generation of the bodhisattvas? What is their abiding in not relinquishing the higher intention? What is their contemplative examination through gnosis? What is their thorough teaching of the Dharma? What is their complete purity? What is their seal? What is their radiance of gnosis? What is the bodhisattva's peerless abode? What is their generation of an indomitable mind toward the awakening of a Buddha? What is their mountain-like higher intention? O Jina-putra, what is the ocean-like entry of gnosis into the unexcelled, perfect awakening of the bodhisattvas? What is the jewel-like course of the bodhisattvas? What is their generation of a mind that is the vajra-like armor of the Mahāyāna?

What is their great undertaking? What is their bringing of great undertakings to completion? What is their unwavering faith? What is their prophecy? What is their dedication of roots of virtue? What is their comprehension of gnosis? What is their vast generation of the mind that has neither limit nor center? O Jina-putra, what is the treasure of the bodhisattvas? What is their restraint? What is their mastery? What is their vikurvaṇa? What is their vikurvaṇa regarding sentient beings? What is their vikurvaṇa regarding kṣetras? What is their vikurvaṇa regarding dharmas? What is their vikurvaṇa regarding the body? What is their vikurvaṇa regarding aspiration? What is their vikurvaṇa regarding the gocara? O Jina-putra, what is the bodhisattvas' vikurvaṇa regarding gnosis? What is their vikurvaṇa regarding higher perception? What is their vikurvaṇa regarding supernatural powers? What is their vikurvaṇa regarding powers? What is their playful display? What is their expression of the supreme bull's prowess? What is their power? What is their fearlessness? What are the unique qualities of the bodhisattvas? What is their action and what is their body? What is the physical action of the bodhisattvas? What is their nature? What is their speech? What is their pure speech? What is their thorough grasping? By what are they thoroughly upheld so that the speech of the bodhisattvas issues forth? What verbal action is accomplished by the speech of the bodhisattvas? What is their mind, what is their generation of the mind, and what is their mind's vast replenishment? O Jina-putra, what are the faculties of the bodhisattvas? What is their thought? What is their higher intention? What is their practice? What is their resolute conviction? What is their entry into conviction in world systems? What is their entry into conviction in the realms of sentient beings?

What are their latent predispositions? What is their grasping? What is their diligence? O Jina-putra, what is the accomplishment of the bodhisattvas? What is their path isolated from the qualities of a Buddha? What is their faultlessness? What is their attainment of the definitive qualities of a bodhisattva? What is their path that gives rise to the qualities of a Buddha? What is their attainment of the name 'superior person'? What is the path? What is the measureless path? What is the collection of the path? What is the cultivation of the path? O Jina-putra, what is the ornament of the path of the bodhisattvas? What are their feet? What are their hands? What is their abdomen? What is their core? What is their heart? What is their armor? What is their weapon? What is their head? What are their eyes? O Jina-putra, what are the ears of the bodhisattvas? What is their nose? What is their tongue? What is their body? What is their wandering of the mind? What is their walking? What is their standing? What is their sitting on a seat? What is their bed? What is their behavior? O Jina-putra, what is the gocara of the bodhisattvas? What is their view? What is their contemplative inspection? What is their stretching of limbs? What is their lion's roar? What is their purified generosity? What is their purified ethical discipline? What is their purified kṣānti? What is their purified vigor? What is their purified concentration? O Jina-putra, what is the purified wisdom of the bodhisattvas? What is their purified loving-kindness? What is their purified compassion? What is their purified joy? What is their purified equanimity? What is the meaning? What is the Dharma? What is the collection of puṇya? What is the collection of gnosis? What is the arising of awareness? O Jina-putra, what is the bodhisattvas' search for the Dharma?

What is their proclamation of the Dharma? What is their practice of the Dharma? Who is Māra? What are the deeds of Māra? What is the reversal of the deeds of Māra? What is seeing the Buddha? What are the Buddha's activities? What are the deeds of pride? What are the deeds of gnosis? O Jina-putra, what is the adhiṣṭhāna of Māra for bodhisattvas? What is the adhiṣṭhāna of the Buddha? What is the adhiṣṭhāna of the Dharma? What is the activity of residing in Tuṣita? What is the demonstration of transmigration from the Tuṣita abode? What is the demonstration of residing in the womb? What is the demonstration of the exceedingly subtle continuum? What is the birth at birth-time? What is their great roaring laughter? What is their pacing stride? O Jina-putra, what is the complete manifestation of the youth stage of the bodhisattvas? What is the manifestation of the queens' retinue? What is the renunciation? What is the practice of austerities? What is the going to the bodhimaṇḍa? What is the sitting at the bodhimaṇḍa? What are the wonderful and marvelous dharmas of those sitting at the bodhimaṇḍa? What is the display of subduing Māra? What is the perfect realization of the powers of the Tathāgata? What is the turning of the dharmacakra? What are the pure qualities of the turning of the dharmacakra? O Jina-putra, what is the demonstration of the great parinirvāṇa of the Tathāgatas, the Arhats, the perfectly enlightened Buddhas?" When he had spoken thus, the bodhisattva mahāsattva Samantabhadra, turning his attention to the bodhisattva mahāsattva Sarvaprajña, spoke to all those assemblies of bodhisattvas: "O Jina-putras, these ten are the bodhisattva mahāsattvas'...

accordances of the great [bodhisattvas]. What are the ten? They are: accordance with bodhicitta so that it will not be wasted; accordance with spiritual friends in order to unify their continuum; accordance with the roots of virtue because of accumulating exceedingly; accordance with the pāramitās in order to apply earnest effort; accordance with all dharmas because of arising; accordance with aspiration prayers to make bodhi firm; accordance with conduct because of correctly accumulating on a vast scale; accordance with all bodhisattvas in order to unify the way; accordance with worshipping the buddhas because of a completely clear mind; and accordance with all the Tathāgatas because they are spoken of as like a father. Jina-putras, those ten are the accordances of the bodhisattvas; abiding in them, the bodhisattvas will obtain the unexcelled great jñāna of the Tathāgata. Jina-putras, these ten are the wondrous perceptions of the bodhisattvas. What are the ten? They are: perceiving all roots of virtue as not non-virtuous; perceiving all virtues as seeds of bodhi; perceiving all sentient beings as vessels of bodhi; perceiving all aspiration prayers as free of aspiration prayers; perceiving all dharmas as arising; perceiving all conduct as free of conduct; perceiving all dharmas as the dharmas of the Buddha; perceiving all verbal conduct as having no path of purity; perceiving all buddhas as a father; and perceiving all Tathāgatas as non-dual. Jina-putras,

those ten are the wondrous perceptions of the bodhisattvas; abiding in them, the bodhisattvas will obtain the unexcelled skill in transforming perceptions. Jina-putras, these ten are the practices of the bodhisattvas. What are the ten? They are: practicing for the sake of maturing all sentient beings; practicing for the sake of thoroughly seeking all dharmas; practicing for the sake of earnestly applying all trainings; practicing for the sake of accumulating all roots of virtue; practicing for the sake of making samādhi one-pointed; practicing for the sake of thoroughly knowing jñāna; practicing for the sake of thoroughly cultivating meditation; practicing for the sake of ornamenting realms; practicing for the sake of honoring spiritual friends; and practicing for the sake of worshipping and serving the Tathāgatas. Jina-putras, those ten are the practices of the bodhisattvas; abiding in them, the bodhisattvas will attain the complete perfection of the unexcelled practice of the great jñāna of the Tathāgata. Jina-putras, these ten are the spiritual friends of the bodhisattvas. What are the ten? They are: the spiritual friend who directs them completely toward bodhicitta; the spiritual friend who applies them to the roots of virtue; the spiritual friend who causes them to enter the pāramitās; the spiritual friend who teaches all dharmas; the spiritual friend who directs them to mature all sentient beings; the spiritual friend who makes their eloquence indubitable; the spiritual friend who elevates all beings upwards; the spiritual friend who endures through all kalpas

without weariness; the spiritual friend who directs them completely toward the conduct of Samantabhadra; and the spiritual friend who causes them to enter and engage the jñāna of all buddhas. Jina-putras, those ten are the spiritual friends of the bodhisattvas. Jina-putras, these ten are the instigations of diligence of the bodhisattvas. What are the ten? They are: initiating diligence thinking, 'I will mature all realms of sentient beings'; initiating diligence thinking, 'I will grasp all dharmas'; initiating diligence thinking, 'I will thoroughly purify all lokadhātus'; initiating diligence thinking, 'I will know all bodhisattva trainings'; initiating diligence thinking, 'I will extinguish all misdeeds of sentient beings'; initiating diligence thinking, 'I will cut off all suffering of the hell beings, animal realms, and the world of Yama'; initiating diligence thinking, 'I will conquer all māras'; initiating diligence thinking, 'I will make all sentient beings untroubled'; initiating diligence thinking, 'I will make offerings to all buddhas'; and initiating diligence thinking, 'I will please all Tathāgatas.' Jina-putras, those ten are the instigations of diligence of the bodhisattvas; abiding in them, the bodhisattvas will attain the complete perfection of the unexcelled pāramitā of diligence of the Tathāgata. Jina-putras,

these ten are the attainments of relief of the bodhisattvas. What are the ten? They are: obtaining relief thinking, 'Since I abide in bodhicitta, I will furthermore establish others in bodhicitta as well'; obtaining relief thinking, 'Since I am inclined toward non-contention through all worldly disputes, I will furthermore establish others in delighting in non-contention as well'; obtaining relief thinking, 'Since I have transcended the ways of ordinary immature persons, I will furthermore elevate others above the ways of ordinary immature persons and establish them in the dharmas of the Buddha'; obtaining relief thinking, 'Since I exert myself in seeking roots of virtue, I will furthermore fully establish others in exerting themselves to seek roots of virtue as well'; obtaining relief thinking, 'Since I have entered the path of the pāramitās, I will furthermore establish others in entering the path of the pāramitās as well'; obtaining relief thinking, 'Since I have been born into the lineage of the Buddha, I will furthermore fully establish others in being born into the lineage of the Buddha as well'; obtaining relief thinking, 'Since I have entered the principle of things being without real entity, I will furthermore establish others in the principle of things being without real entity as well'; obtaining relief thinking, 'Since I exert myself in not forsaking all dharmas of the Buddha, I will furthermore establish others in exerting themselves not to forsake all dharmas of the Buddha as well'; obtaining relief thinking, 'Since I shall fulfill my aspiration prayers for omniscient bodhi, I will furthermore establish others in fulfilling their aspiration prayers for omniscient bodhi as well'; and obtaining relief thinking, 'Since I have entered the inexhaustible

treasury of the jñāna of all Tathāgatas, I will furthermore establish others in entering the inexhaustible treasury of the jñāna of all Tathāgatas as well.' Jina-putras, those ten are the attainments of relief of the bodhisattvas; abiding in them, the bodhisattvas will obtain the unexcelled relief of the great jñāna of the Tathāgata. Jina-putras, these ten are the maturations of sentient beings of the bodhisattvas. What are the ten? They are: bodhisattvas mature the realm of sentient beings through giving; they mature the realm of sentient beings through physical form; they mature the realm of sentient beings through teaching the Dharma; they mature the realm of sentient beings through sharing common fortune; they mature the realm of sentient beings through having no fixed abode; they mature the realm of sentient beings through speaking of the bodhisattvacaryā; they mature the realm of sentient beings through demonstrating the entire burning of the lokadhātu; they mature the realm of sentient beings through expressing the greatness of the dharmas of the Buddha; they mature the realm of sentient beings through manifestations of diverse miraculous transformations; and they mature the realm of sentient beings through the application of skillful means and diverse ways of acting in the world. Jina-putras, those ten are the maturations of sentient beings of the bodhisattvas; through them, the bodhisattvas

are those by which [bodhisattvas] bring the realm of sentient beings to full maturation. O Jina-putras, these ten are the moral disciplines of bodhisattvas. What are the ten? They are: the moral discipline of not losing the bodhicitta; the moral discipline of completely abandoning [the paths of] the śrāvakas and pratyekabuddhas; the moral discipline of viewing all sentient beings with difficult benefit; the moral discipline of establishing [sentient beings] in all the qualities of the Buddha; the moral discipline of earnestly applying oneself to all the trainings of a bodhisattva; the moral discipline of non-apprehension of all dharmas; the moral discipline of dedicating all roots of virtue toward awakening; the moral discipline of never turning away from any of the Buddha's bodies; the moral discipline of having no attachment regarding the thorough realization of all dharmas; and the moral discipline of restraining the sense faculties. O Jina-putras, these ten are the moral disciplines of bodhisattvas; abiding in them, bodhisattvas will attain the unsurpassable perfection of the vast moral discipline of the Tathāgata. O Jina-putras, these ten are the prophesies of bodhisattvas, through which prophesies bodhisattvas know, 'We are prophesied.' What are the ten? They are: the fulfillment of bodhicitta from the depths of the heart is the prophecy from the bodhisattvas' own mental continuum; untiring diligence in the bodhisattvacaryā is the prophecy of bodhisattvas; endurance throughout all kalpas is the prophecy of bodhisattvas; earnest application to all the qualities of the Buddha is the prophecy of bodhisattvas;

unwavering resolve, trust, and clear faith in the teachings of all Tathāgatas is the prophecy of bodhisattvas; genuinely gathering and accomplishing all roots of virtue is the prophecy of bodhisattvas; striving to establish all sentient beings in the awakening of the Buddha is the prophecy of bodhisattvas; bringing one's continuum into conformity with all spiritual friends is the prophecy of bodhisattvas; perceiving all spiritual friends as the Teacher is the prophecy of bodhisattvas; and preserving past vows of awakening is the prophecy of bodhisattvas. O Jina-putras, these ten are the prophecies of bodhisattvas, through which prophecies bodhisattvas know, 'We are prophesied.' O Jina-putras, these ten are the entrances into bodhisattvas for bodhisattvas. What are the ten? They are: entering into past vows; entering into conduct; entering into genuine accomplishment; entering into the perfections; entering into accomplishment; entering into diverse vows; entering into diverse inclinations; entering into the adornment of fields; entering into miraculous displays; and entering into showing rebirth. O Jina-putras, these ten are the entrances into bodhisattvas for bodhisattvas; by these entrances, they enter into all past, future, and present bodhisattvas. O Jina-putras, these ten are the entrances into the Tathāgata by bodhisattvas.