大方廣佛華嚴經願行觀門骨目 2.34

2.34

At that time, the Tathāgata was in the Universal Light Hall at the bodhimaṇḍa, seated upon the lion throne, his wondrous awakening fully perfected (this being another term for his initial realization), the two practices forever ceased, and so forth. Together with bodhisattvas as numerous as the dust motes of ineffable hundreds of thousands of koṭis of nayutas of Buddha-kṣetras, all dwelling in their final lifetime, having arrived from other quarters, praising the Buddha's virtues. At that time, Samantabhadra entered the samādhi of the Buddha's floral adornment. Emerging from the samādhi, Bodhisattva Samantamati asked two hundred questions: What is the bodhisattva's reliance? What are wondrous notions? What are the practices of a kalyāṇamitra, vigorous exertion, and gaining peace of mind? What are the precepts? What is the maturation of sentient beings, entering realms, entering kalpas, and so forth? Samantabhadra answered them at length, all possessing profound significance. In answering wondrous notions, he said: "Regarding all practices, generate the thought that they are one's own practices, and let vows be likewise." In answering peace of mind, there are ten kinds; all take one's own practice to enable others to attain it, whereby the mind finds peace. In answering precepts, there are ten kinds of precepts, entirely for benefiting others, namely: the precept of not abandoning bodhicitta, the precept of staying far away from the stage of the two vehicles, the precept of contemplating and benefiting sentient beings, and so forth. There are ten kinds of knowing oneself to receive vyākaraṇa, namely: generating bodhicitta through superior understanding, never wearying of or abandoning bodhisattva practices, abiding in all kalpas to practice bodhisattva practices, cultivating all Buddha-dharmas, wholeheartedly having deep faith in all Buddhist teachings, cultivating all roots of goodness to bring them all to accomplishment, establishing all sentient beings in the Buddha's awakening, being harmoniously joined with kalyāṇamitras without duality, giving rise to the thought of the Tathāgata toward kalyāṇamitras, and constantly and diligently guarding the fundamental vow of bodhi (each phrase concludes with knowing oneself to receive vyākaraṇa). Ten kinds of entry into the bodhisattvas; ten kinds of entry into the Tathāgatas; ten kinds of entry into the practices of sentient beings; ten kinds of entry into worlds; ten kinds of entry into kalpas; up to ten kinds of Buddhas, namely: Buddhas realized through sambodhi, vows, karmic retribution, upholding, nirvāṇa, the dharmadhātu, mind, samādhi, fundamental nature, and adaptation to inclinations. The ten causes and conditions for generating bodhicitta all take sentient beings as foremost.