Bodhisattva Jewel Garland Sutra (菩薩瓔珞經)

Chapter 3: The Bodhisattva's Adornments and the Enlightenment Tree

The World-Honored One then told the honored ones: "In the distant past, through countless eons, I accumulated merit, practiced discipline, and cultivated the pure Dharma. Whether sitting, lying down, walking, or meditating, I never abandoned the Four Immeasurable Minds. In a single moment, a single action, or a single thought, I cultivated ten practices.

What are these ten?

First: From the Tushita Heaven, I descended to be born, fully seeing countless Buddha realms in the ten directions. I saw all the Bodhisattvas in their final life before enlightenment, all heading to the Bodhi tree to cultivate pure adornments. As I raised my right foot to step toward the place of enlightenment, out of compassion for all beings, three thousand great thousand worlds trembled. The Bodhisattva thought to themselves: 'The vows I made long ago are now fulfilled. I will destroy the realm of Mara and adorn the Buddha land.' This is how the great Bodhisattva, with majestic compassion, advances toward the place of enlightenment with an unwavering mind.

Second, they completely perceive the thoughts and intentions of all Bodhisattvas and great beings throughout the three thousand great thousand worlds. They also enter a state of deep meditative concentration without wavering. Some see Bodhisattvas attaining enlightenment in empty space, others see them in quiet places under trees. Some enter the samadhi of water-light and the realm of emptiness, adorning the Bodhi tree without departing from great compassion. This is what is called the Mahasattva Bodhisattva's great compassion as an ornament, advancing toward the site of enlightenment with a mind that never retreats.

Third, the Great Bodhisattva sees the entire vast universe clearly, moving toward the realm of enlightenment without ever losing a joyful heart. They think: "I will surely become a Buddha—this is beyond doubt. My teachings will nourish all beings equally, granting them a golden radiance like my own, adorned with the thirty-two marks and eighty fine features, surrounded by countless followers before and after. I will shatter Mara's traps and establish my own pure land." This is what it means for a Great Bodhisattva to cultivate the garland of joy, with a mind that never retreats.

"Fourth, when a great bodhisattva (Bodhisattva-mahasattva) wishes to approach the place of enlightenment and go to the Bodhi tree, they see all the countless lands of the ten directions. The bodhisattvas who are one lifetime away from Buddhahood (eka-jati-pratibaddha) all cultivate a protective mind to adorn the Bodhi tree, enabling innumerable beings to share the same protective mind as themselves, without abandoning the concentration of all adornments (vajra-samadhi). This is called the great bodhisattva's progress toward the place of enlightenment, the unwavering absorption (samadhi) of the protective mind, where the mind does not retreat."

"Fifth, the great bodhisattvas also see that in countless lands throughout the ten directions, the future Buddhas—those who will attain enlightenment in their next life—are all turning the wheel of the Dharma. Their practice is irreversible. The Dharma has no words or spoken expressions, nor does it have any form or appearance. Its true nature is a single mark, which is no mark at all; the realm of emptiness is formless. Emptiness itself does not even truly exist, let alone a realm of realities. This is what is known as the great bodhisattvas' ornament—the teaching of emptiness, non-existence, and formlessness.

Sixth, the great bodhisattva-mahasattva broadly observes the lands as numerous as grains of sand in ten directions. With penetrating wisdom, they see sentient beings of pure character whose minds incline toward the three vehicles without abandoning the patience of the dharma. Practicing kindness, compassion, joy, and protective care within the six principles of conduct, they master the four unobstructed wisdoms and single-mindedly endure the path, knowing their own future prediction of enlightenment. They also see others receiving predictions, whether for arhatship, pratyekabuddhahood, or buddhahood.

The bodhisattva reflects: "For countless eons without number, I have been born and reborn—all of it illusion, not true reality. Now I receive this prediction, advancing toward supreme perfect enlightenment and attaining full awakening." They travel through space freely, without hindrance, and in a single moment in a single place, they gain the meditative concentration of total retention. The buddhas praise the truth of suffering, its origin, its cessation, and the path. This suffering is not truly suffering—from where does suffering arise? Understanding that suffering has no fixed nature is genuine wisdom. Craving arises from attachment—its root is formless and invisible. Birth itself has no true birth, so how could dharma have extinction? Sentient beings, deluded, cling to experiences and thus grasp results—realizing that craving has no fixed nature is genuine wisdom. All dharmas are unborn and ultimately perishable—what ceases was never born, nor is there any end. Dharmas are endless; sentient beings, foolishly confused, call the endless "ending," engendering mental fabrications. Do not mistake the nature of dharmas—cessation is genuine cessation, and that is wisdom. The path has no form and cannot be seen by the eye—the eightfold path is straight, level, and unobstructed. That is wisdom—this is how the great bodhisattva-mahasattva advances toward the tree of awakening with a mind that never retreats.

Seventh, the great bodhisattva thoroughly observes the entire universe of countless worlds. They see the different levels of beings—their capacities high and low, great and small. Some beings share the same fundamental awareness as the awakened ones, their past practices align, and their wisdom is neither more nor less. Adorned with great compassion and loving-kindness, they embody giving, ethical conduct, patience, effort, meditation, wisdom, and skillful means. With sixteen excellent practices and countless methods of focus, their minds are vast and never narrow. Even when they see the ways of solitary realizers or voice-hearers, their hearts remain unaffected and do not follow those paths. This is what it means for a great bodhisattva to adorn the tree of awakening with a mind that never retreats.

Eighth, the Bodhisattva-Mahasattva cultivates eight hundred methods of total retention, ways of virtue and practice. When a Bodhisattva attains these methods, all practices are perfected, and the path-tree of enlightenment is adorned. There is also the method of universal forbearance—when a Bodhisattva attains it, they gently nourish all beings with the rain of sweet nectar. There is also the formless method—when a Bodhisattva attains it, they fully enter the practice of emptiness and reach the stage of non-retrogression. There is also the method of sound-echo—when a Bodhisattva attains it, the eight kinds of practices are complete, and they hear no differing sounds. There is also the method of bodily conduct—when a Bodhisattva attains it, their physical actions are pure, and they create no evil. There is also the method of speech conduct—when a Bodhisattva attains it, they avoid the four faults and have no harmful words toward others. There is also the method of mental conduct—when a Bodhisattva attains it, the mind does not race with thoughts, it is still and completely extinguished. There is also the method of no-mind—when a Bodhisattva attains it, they enter the cessation of feeling and perception, seeing clearly that all is formless. There is also the method of ultimate realization—when a Bodhisattva attains it, they cross from this shore to the other shore. There is also the method of non-attachment—when a Bodhisattva attains it, they do not cling to the things of birth and death. There is also the method of non-obstruction—when a Bodhisattva attains it, they move freely and are not stuck in the cycle of birth and death. There is also the method of echoing sound—when a Bodhisattva attains it, they adapt their actions and do not criticize what others receive. There is also the method of spiritual power—when a Bodhisattva attains it, they can change at will and attend to all Buddhas with reverence. There is also the method of purity—when a Bodhisattva attains it, their wisdom is pure, and they have no concept of lands or countries. There is also the method of empty conduct—when a Bodhisattva attains it, they understand that all dharmas are false and unreal. There is also the method of illusion—when a Bodhisattva attains it, they see clearly that beings’ deceptive and shifting nature is unfathomable. There is also the method of formlessness—when a Bodhisattva attains it, they realize the root of beings cannot be fully traced. There is also the method of the Path’s seeds—when a Bodhisattva attains it, they continuously cultivate the thirty-seven practices of enlightenment. There is also the method of mindfulness—when a Bodhisattva attains it, they observe the body inside and out, moment after moment without break. There is also the method of cutting off intentions—when a Bodhisattva attains it, they examine all dharmas and see no fixed forms. There is also the method of spiritual power—when a Bodhisattva attains it, they can live for countless eons. There is also the method of faculties—when a Bodhisattva attains it, their path-wisdom is deep and strong, without hindrance. There is also the method of spiritual strength—when a Bodhisattva attains it, they abide in all dharmas in a way that cannot be broken. There is also the method of enlightened awareness—when a Bodhisattva attains it, they wear the flower of awakened mind, and it is not stained by any dust or defilement. There is also the method of path elements—when a Bodhisattva attains it, they enter meditation without obstruction, and their mind is never confused. There is also the method of emptiness wisdom—when a Bodhisattva attains it, they settle beings in peace, forever free from desire and anger. There is also the method of formlessness—when a Bodhisattva attains it, they draw beings to embrace the path. There is also the method of wishlessness—when a Bodhisattva attains it, they teach beings to let go of all desires and aspirations. This is the Bodhisattva-Mahasattva’s eight hundred methods of total retention, briefly summarized. They advance to the enlightenment-place and adorn the Buddha-tree. Their heart is like a diamond—it cannot be broken.

"Ninth, the great bodhisattva observes this vast universe—from beings with one foot, two feet, three feet, four feet, up to those with countless feet. Whether they have desires or are free from desire, whether they have anger or are without anger, whether they have ignorance or are clear-minded, whether they experience pain and pleasure or are beyond them—all of these, in a single moment, in the blink of a thought, the bodhisattva can distinguish clearly. They then teach them about suffering, emptiness, non-self, and the absence of fixed identity. This is called: the great bodhisattva practicing the concentration on no-thought, advancing toward the path, and adorning the tree of enlightenment.

Tenth, the great bodhisattvas further observe that in the vast universe, the minds of the past, present, and future are all calm and still. Their conduct aligns with the supreme, true path. This is what is meant by the great bodhisattvas advancing toward the seat of enlightenment and adorning the sacred tree of awakening.

The Buddha further told the good man: “When a great Bodhisattva takes the first step with their right foot, they cultivate ten practices in that moment, advancing toward the seat of enlightenment and adorning the Bodhi tree. What are these ten? First, when the great Bodhisattva’s right foot touches the ground, they proclaim their name and title as the supreme one in the three realms. Countless Buddhas beyond the sands of the Ganges have all taken seven steps, and all future Buddhas will do likewise. Now I appear in the world, supreme and without equal in the three realms. The standard set by the Buddhas cannot be neglected. This is what is meant by the great Bodhisattva advancing toward the seat of enlightenment and adorning the Bodhi tree.

"Furthermore, when the bodhisattva takes the first step and places their right foot on the ground, they should think: 'I have now reached the stage of non-retrogression. May all beings also reach this same state, never abandoning the vast and compassionate vows of the Great Way.' This is how a great bodhisattva approaches the Bodhi tree and advances toward enlightenment."

Again, as the Bodhisattva first placed his right foot on the ground, he thought: 'The Buddhas of the past practiced this Dharma first. Who will be the Bodhisattva destined for my seat, the one to succeed me?' He then turned to the right and looked toward Maitreya, saying: 'Soon, like me, you will become a Buddha. It will not be long.' Hundreds of thousands of heavenly beings and humans, upon hearing this, rejoiced. With one voice and the same intention, they praised, saying: 'How wonderful, Great Hero! The seed of the Buddha lineage continues, never to be cut off.'

At that moment, eleven million heavenly beings and humans, upon seeing the seal of succession bestowed upon Maitreya, all gave rise to the supreme, true Path. This is what is called the Great Bodhisattva adorning the Bodhi tree and advancing to the place of enlightenment.

Furthermore, when the Bodhisattva first lifts his right foot to step on the ground, he has this thought: 'I have now attained mastery over all wisdom, with unobstructed spiritual insight and perfect eloquence. These beings have long harbored doubt, drowning in the dust of defilements without seeking liberation. Now I will use the fire of wisdom to burn away the thicket of doubt within their minds.' This is how a great Bodhisattva adorns the Bodhi tree as he advances toward the seat of awakening.

"Furthermore, as the Bodhisattva first lifts his right foot to step on the ground, he thinks: 'I have now attained the liberation of the unconditioned. I must also extend this liberation to include the conditioned. All the countless Buddhas of the past have shared this same unconditioned liberation with me, and all future Buddhas will also attain this truth. What joy! This blessed reward is never-ending; all delusive thoughts are gone, and there is nothing left to crave.' This is how the great Bodhisattva progresses toward the place of enlightenment, adorning the Bodhi tree."

"Furthermore, when a Great Being (Bodhisattva-Mahasattva) first lifts their right foot to step on the ground, they also generate this thought: 'Sentient beings are eternally trapped in wrong views and deluded inversions, unable to see the wisdom of the three liberating truths—emptiness, signlessness, and wishlessness. Now I must cultivate a mind of pure protection, free from thoughts and concepts, understanding the tranquil and empty nature of reality. Knowing shame and repentance is the foundation of all good practices. Suffering, emptiness, selflessness, the absence of a permanent person, and the lack of an eternal soul—with this mind, I will embrace and cover all beings.' This is what is called the Great Being advancing toward the seat of enlightenment to adorn the tree of awakening."

Furthermore, as the Bodhisattva first lifted his right foot to head toward the bathing pool, adorned with lapis lazuli, crystal, and seven-jeweled gardens and pavilions, with ducks, geese, mandarin ducks, and other rare and wonderful birds, and with countless celestial beings guiding and following him, he thought: "It would not be appropriate for me to bathe naked now. If I enter the city and village, people will see me naked and think I have no sense of shame. I should find a monastic robe to cover my body."

At that moment, a celestial being named Blessing Canopy understood the Bodhisattva's thoughts and immediately offered him eighty-four thousand monastic robes woven with golden threads. The Bodhisattva thought to himself: "What was the monastic robe worn by the Buddhas of the past like? What Dharma did they use as they walked and acted?" A celestial being in the sky, with joined palms, replied: "The Buddhas of the past all wore monastic robes woven with golden threads, just like the one offered by the celestial beings today."

So the Bodhisattva accepted the eighty-four thousand monastic robes woven with golden threads and, with his spiritual power, merged them into one single robe. As he donned the robe, the thirty-two major marks and eighty minor characteristics of a Buddha were all fully revealed. This was because, in the past, he had practiced generosity without dwelling on any thought of reward, and had practiced selfless giving according to the perfection of generosity. This is how a great Bodhisattva proceeds toward the site of enlightenment to adorn the Bodhi tree.

Moreover, when the Bodhisattva raises his right foot, this thought arises: 'All beings have different natures and behaviors. Now I must use the light of wisdom to illuminate the entire universe of three thousand great worlds.' Immediately, a radiant light shines from the crown of his head, reaching all the pure lands of the Buddhas in the ten directions. All beings who see this light gather like clouds, coming to the world of endurance to serve the Thus-Come One, offering incense and flowers. The majestic power of this presence causes the earth to shake in six ways. This is how the Great Bodhisattva advances toward the path to enlightenment, adorning the Bodhi tree.

Furthermore, when the Bodhisattva is about to take a step, a thought naturally arises in his mind: "My cycle of rebirth is now complete, and I will never again be conceived in a womb. I am the sole honored one in the three realms, with no equal. I shall be called the Buddha, the Thus-Come One, the True One, the Fully Enlightened One, endowed with the ten epithets." In all the lands of the ten directions, each Buddha, World-Honored One, declares to their fourfold assembly, as well as to gods, dragons, spirits, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and non-humans: "Today, in the world of Endurance, the Buddha Shakyamuni has appeared in the world. His marks are fully complete, like the star-moon in the sky. He brings blessings to all beings, and gods and humans receive his grace. Anyone who wishes to rise and pay homage, make offerings to that Buddha should know that now is the time." At that time, from all the Buddha worlds in the ten directions, spiritually empowered bodhisattvas, fully equipped with eloquence and wisdom, having attained the gate of total retention, came in a cloud-like gathering to the world of Endurance—a multitude of 1,777,770,000,000 beings—to make offerings, with flowers reaching up to their knees. Additionally, 800,000 trillion demon kings, Maras, came to the world of Endurance to make offerings and attend to the Bodhisattvas. Furthermore, 100,000,000 trillion powerful naga kings, each with seven heads, offered fragrant baths to cleanse the Bodhisattva. All this is due to the fact that, in the past, he proclaimed the sweet dew-like dharma of never being satisfied. This is how the great Bodhisattva advances toward the site of enlightenment and adorns the Bodhi tree.

Furthermore, the bodhisattva reflects within: “Sentient beings have long been attached to existence, confused and misled. If they were to hear the teachings of emptiness—the principle that all is void and tranquil—their minds would become frightened, and the hairs on their bodies would stand on end. The Buddha’s Dharma is profound and inconceivable. Gradually, I must explain the roots of the path step by step, discerning the origins and causes for each being. I must see clearly across the past, present, and future, understanding the arising and ceasing of phenomena. I must remove all clinging thoughts, free from greed and possessiveness. Throughout countless eons of practice, I have realized that the reason beings have not attained the Way is entirely due to attachment and affection. Now I must uproot the thorn of attachment and rescue sentient beings, settling them in the ease of unconditioned peace.”

This is how the great bodhisattva advances toward the seat of enlightenment, adorning the bodhi tree.

Thus, O children of good family! When a Bodhisattva descends from the Tusita heaven, is born, touches the ground, and raises his right foot, in the midst of these events, he contemplates ten qualities and adorns the Bodhi tree without turning back.

"Furthermore, children of good family! When the Bodhisattva was first born, after touching the ground, he took seven steps toward the golden throne. He then raised his left foot and thought to himself: 'The meanings of the phrases and the pure Dharma of the Buddhas and World-Honored Ones are immeasurable. They embody the ultimate transcendence, the Dharma of no arising and no ceasing, and practice neither birth nor death—these are inconceivable and beyond the reach of Arhats or Pratyekabuddhas. The Path requires single-mindedness; scattered thoughts are not the Path. The Path desires little; excessive desires are not the Path. The Path knows contentment; relentless seeking is not the Path. The Path upholds right view; wrong views are not the Path.' At that time, the Bodhisattva further thought: 'What is the true Dharma practiced by all Buddhas of the past?' He then reflected: 'The countless Buddhas and World-Honored Ones of the past, like grains of sand in the Ganges, appeared in the world. Through their spiritual powers, they manifested majestic virtues based on ten foundational principles that are inconceivable. What are these ten?' Then, children of good family! The Bodhisattva, the enlightened being, first raised his left foot, filling the entire realm of empty space in the three thousand great chiliocosms. He did not disturb any sentient beings, nor did any perceive this. Yet all beings who saw the wheel marks on his foot aroused the supreme, correct, and complete aspiration for enlightenment. This was the result of his past homage and reverence. This is what is meant by the great Bodhisattva's advance to the place of enlightenment and the adornment of the Bodhi tree."

The Buddha further told the Good Man: "At that time, the Bodhisattva emits a single ray of light from each pore of the body, illuminating countless Buddha lands without bound. Within this radiance, they expound the impartial and vast Dharma of the Six Perfections—the liberating teachings of emptiness, signlessness, and wishlessness, as well as the acceptance of the non-arising nature of all things. This light also helps sentient beings solidify their resolve, inspiring them to give rise to the supreme aspiration for awakening. This is what is meant by the Bodhisattva’s approach to the site of enlightenment, adorning the Bodhi tree."

"Furthermore, good people! At that time, the Bodhisattva reflects inwardly: 'I shall now enter into meditative absorption and freely travel through the spiritual realms of all Buddhas in the expanse of space.' Then the Bodhisattva enters a state of mental concentration without form, journeying throughout the spiritual realms of all Buddhas in the cosmos. Beings on both sides, whether celestial or earthly, are unaware of this—they only perceive the Bodhisattva approaching the golden seat. This is how a great Bodhisattva advances toward the place of awakening and adorns the tree of enlightenment."

"Moreover, good man or woman! The bodhisattva transforms one form to fill the entire universe, then returns to its original state, yet no living being is aware of this. This is what is called the bodhisattva advancing toward the place of enlightenment and adorning the bodhi tree."

"Furthermore, good people! At that time, the radiant light of wisdom from the Bodhisattva illuminates the entire universe of three thousand great thousand worlds. From each ray of light, a voice emerges, saying: 'Today, Shakyamuni Buddha, the Thus Come One, the Perfected One, the Fully Enlightened One, on the Jambudvipa continent, will turn the wheel of the Dharma to guide those who have not yet been saved, bringing blessings to all beings, and spreading his fame far and wide.' This is called the Bodhisattva's approach to the site of enlightenment, adorning the Bodhi tree."

Furthermore, virtuous one! At that very moment, the Bodhisattva, in a single thought-instant, causes the World-Honored Buddhas of the ten directions to each extend their hands to support and guide the Bodhisattva, so that all beings in the assembly can see this clearly. This is known as the Bodhisattva's approach to the seat of enlightenment, adorning the Bodhi Tree.

Furthermore, devoted children, the Dharma treasury of all Buddhas is profound and unfathomable. I shall now sequentially reveal the paths of the Three Vehicles—the Pratyekabuddhas, the Śrāvakas, and the Bodhisattvas. Those who hear the Dharma will awaken and never become stuck midway. This is what is meant by the great Bodhisattva advancing toward the enlightenment seat and adorning the Bodhi tree.

"Furthermore, noble one! All the Buddhas of the past, present, and future — I now seek to realize the unconditioned, great path — shall all bear witness and help me achieve Buddhahood. The Buddhas, praising me, will stand before me and say: 'You have, for countless eons, endured innumerable hardships and practiced generosity, moral discipline, and the six perfections without holding back. You gave up your kingdom, wealth, wife, and children without any attachment. Now you will attain Buddhahood and liberate all beings. We will support you, guiding you all the way to full enlightenment, never letting you falter along the path.' This is how a great bodhisattva advances toward the seat of awakening and adorns the tree of enlightenment."

"Moreover, children of good family! A bodhisattva discerns the past, present, and future as empty, without fixed concepts or desires. This too is the practice that all Buddhas should follow. From the initial aspiration for enlightenment until attaining Buddhahood, one must train in the three paths of liberation, the four boundless states of loving-kindness, and the eight unobstructed paths. These adorn one's being. This is what constitutes a great bodhisattva's approach to the seat of awakening and the decoration of the Bodhi tree."

The Buddha then said to the Good Clan Son: "When a Bodhisattva next lifts his right foot to step on the ground, he should fully develop these ten inconceivable wisdoms of spiritual power. What are the ten? There is a spiritual power wisdom called 'Non-Attachment.' The Bodhisattva who attains this wisdom can thoroughly explore the profound essential teachings of all Buddhas. This is what the Great Bodhisattva calls advancing toward the seat of enlightenment and adorning the Bodhi tree."

There is also a divine wisdom called the Formless. Bodhisattvas who attain this wisdom enter the unwavering state of concentration and receive the teachings of all the Buddhas in the ten directions.

The bodhisattva who possesses this peerless spiritual wisdom encourages all beings to strive for supreme and complete enlightenment, without ever settling for the paths of the hearers or solitary realizers.

Those who attain the divine wisdom of emptiness perceive the entire world as empty, with no self or others.

Moreover, there is a formless divine wisdom. Bodhisattvas who attain this wisdom can proclaim and elucidate all teachings, understanding that all phenomena are a single form—without form, without arising or ceasing, without attachment or abandonment.

Furthermore, there is the spiritual wisdom of Contemplation of Emptiness. A bodhisattva who attains this spiritual wisdom sees realms of buddhas as they arise and decay, as clearly as looking at a pearl held in the palm of the hand.

"There is also the divine wisdom of relinquishing lifespan. Bodhisattvas who attain this divine wisdom contemplate the causes and conditions of lifespan and their karmic results, letting go of form and receiving a new form."

There is also the divine wisdom of speechlessness. A bodhisattva who attains this divine wisdom teaches the Dharma without any concept of teaching, and without any discriminating thoughts.

"Furthermore, there is the Supernatural Wisdom of Proximity and Distance. A bodhisattva who attains this supernatural wisdom sees no distinction of near or far in all phenomena."

The Buddha further addressed the clan son: "When a bodhisattva first takes birth and lifts his left foot, he should also fulfill ten boundless and ultimate practices. What are these ten? In this, clan son, the practices of all Thus-Come Ones—when the Tathāgata descends into form, appears in the world, and teaches—distinguish the twelve links of dependent arising across the three times, and cleanse the bonds of defilement in the three realms and five paths. They wash away all attachments, leaving no stain or dust forever. This is called the bodhisattva's practice of the first deed, advancing toward the site of awakening adorning the tree of enlightenment."

"Furthermore, children of good families! When a Tathagata appears in the world, he transforms and guides all beings, settling them in the three vehicles according to their wishes. Some beings focus on attaining arhatship and do not turn toward Buddhahood. Some beings practice the path of the pratyekabuddha and do not pursue Buddhahood. Some beings cultivate the supreme path and do not lean toward the paths of the hearers, pratyekabuddhas, or solitary buddhas. Some beings retreat from the path of Buddhahood, aspiring instead for the lesser vehicles."

At that time, the Bodhisattva guided and encouraged these beings, ultimately leading them to attain the supreme, perfect enlightenment. There may also be beings who, while still in the ordinary state, did not seek expedient means to reach any of the three vehicles. The Bodhisattva urges them onward, helping them to achieve the path of one of the three vehicles. This is called the Bodhisattva's second action: advancing toward the seat of enlightenment and adorning the Bodhi tree.

When a Tathagata appears in the world and expounds teachings, He uses skillful means to guide all beings appropriately. He takes on heavy burdens and assumes great responsibilities for others. Sometimes He appears to beings as a parent, a brother, a friend; sometimes as a national teacher, a respected elder, or a Daoist practitioner; sometimes as a wealthy elder or a ghost king with spiritual powers. He gives generously to the poor and needy, bestowing the seven precious treasures, and teaches the path of the Way, helping beings attain the fruits of the Three Vehicles. This is how a Bodhisattva cultivates the three kinds of actions, advances toward the path of enlightenment, and adorns the Bodhi tree.

"When a Tathagata appears in the world, turning the supreme Wheel of Dharma, they never fail to possess the four kinds of eloquence. Observing people's minds, they teach the Ten Wholesome Actions, and explain in detail Suffering, its Cause, its End, and the Path.

For those who become confused, drowning in the Three Realms, they skillfully use expedient means to rescue them, enabling them to forever leave birth and death. This is called a Bodhisattva's fourth practice— advancing toward the seat of enlightenment, adorning the Tree of Awakening."

The Tathagata, the World-Honored One, appears in the world and constantly uses great compassion to bless all beings, just as a mother loves her child and never abandons them. For example, Dragon King Elapatra resides in the seven-jewel palace beside the Golden Blessed Mountain on Mount Sumeru, enjoying pleasures with dragon maidens. If he wishes to go to the Heaven of the Thirty-Three to make offerings, he transforms into a seventy-thousand-yojana body with thirty-two heads; beside each head are seven tusks; on each tusk is a jeweled bathing pool; in each pool grow seven hundred lotuses; on each lotus are seven hundred maidens, making merry with music, playing lutes and harps with unending melodies. He also rains down seven jewels until they reach knee-deep.

In the same way, great bodhisattvas use the four immeasurable minds to bless beings, raining down the seven factors of awakening and endless dharma treasures. According to their intentions, all beings attain the fruit of enlightenment. This is called a bodhisattva cultivating the fifth practice, advancing toward the place of awakening and adorning the tree of enlightenment.

Thus the Tathagata, the World-Honored One, skillfully adapts his teachings according to conditions—knowing when to act and when to rest, when to speak and when to remain silent. He fully comprehends the thoughts and intentions within all beings' minds, healing each according to their afflictions without excess or deficiency. Universally, he leads them to dwell forever on the shore of unconditioned peace. This is called the sixth practice of the bodhisattva—advancing toward the site of enlightenment and adorning the tree of awakening.

"Furthermore, noble one! When a Tathagata appears in the world, they guide and transform beings not for their own benefit. Even for a single person, they endure hundreds of thousands of kalpas of suffering in their place without weariness, peacefully establishing them in the wisdom of Buddhahood and accomplishing the unsurpassed path. This is called the bodhisattva's cultivation of the seventh practice, advancing toward the place of awakening and adorning the Bodhi tree."

All Buddhas appear in the world without destroying the realm of reality. The true nature of phenomena is thus of itself, yet not merely of itself. Suchness and ultimate reality are neither subject to destruction nor not subject to destruction. One cultivates without fear or terror. This is called the bodhisattva’s eighth practice, advancing toward the place of enlightenment and adorning the tree of awakening.

"When the Tathagata appears in the world, he must be fully endowed with the single mark of marklessness. In the snap of a finger, within the dharmas of past, future, and present, all Buddhas and World-Honored Ones of the three times are born—real, not different, and unchanging. This is called the bodhisattva’s ninth practice, advancing toward the site of enlightenment, adorning the Bodhi tree."

"When the Tathagata appears in the world out of compassion for all beings, he takes the measure of a single day and makes the three time periods into one kalpa. The beings within this kalpa are unaware of this. This is called: When the Bodhisattva first descends and touches the ground, raising the left foot, he cultivates ten deeds as he advances toward the place of awakening, adorning the Bodhi tree."

The Buddha spoke further to the clansman: "When the Bodhisattva first descended into the world, at the age of seven steps upon the ground, he should also contemplate ten principles. These principles will help him overcome heretical paths, break Mara's nets, receive the guard of celestial beings, advance toward the Bodhi seat, and adorn the tree of enlightenment—everything up to his ultimate nirvana should never be abandoned. What are these ten?

Thus, clansman: First, one must conquer Mara, cloaking oneself in the armor of loving-kindness, wielding the sword of wisdom, with skillful means as a guide, wearing a garland of fearlessness on one's head, crushing the masses of arrogance, and eradicating all forms of pride forever. This, O clansman, is the first rare and difficult principle one must cultivate."

"Furthermore, good family son, you should contemplate the profound and vast meaning, cut off the tainted outflows to attain realization, and take the conversion of non-Buddhist followers as a foremost duty. Employ limitless supernormal powers and spiritual strength—if they manifest one, I will manifest two—so as to guide those of erroneous views to settle in right understanding. This, good family son, is what the bodhisattva should bear in mind and cultivate as the second difficult-to-attain teaching."

"Furthermore, good family! A great bodhisattva transforms and liberates beings, receiving the Dharma with joy, becoming steadfast without straying to other paths. This is called the third difficult practice of a bodhisattva."

"Furthermore, children of noble families! The Buddhas and World-Honored Ones constantly practice a method: At all hours of day and night, they observe sentient beings. In the time it takes to snap their fingers, they can travel throughout the countless worlds of the ten directions—lands as numerous as grains of sand in the Ganges River—going back and forth without ever becoming attached to the three realms. This is called the fourth difficult practice of a bodhisattva."

"Furthermore, children of good family! Practice unimpeded wisdom that pervades the entire universe. Though you guide beings to liberation, perceive no one as being liberated. This is called the fifth difficult practice of a bodhisattva."

"Furthermore, children of good family! A great Bodhisattva, through the power of spiritual abilities, travels throughout the ten directions in realms as countless as the sands of the Ganges. They observe the thoughts and awareness of all beings. Sometimes they transform a single body into hundreds of thousands of bodies, then merge them back into one without anyone noticing. This is called the Bodhisattva's sixth rare and difficult practice."

"Furthermore, noble one! The bodhisattva contemplates the four kinds of unobstructed wisdom—a practice that neither arhats nor pratyekabuddhas cultivate, nor can it be attained by heavenly beings, dragons, spirits, or any of the eight classes of beings. This is called the bodhisattva's seventh difficult-to-achieve practice."

"Furthermore, children of good families! The Tathagata's spiritual powers are inconceivable. All the infinite Buddha lands in the ten directions can enter into the tiny opening of a single atom, moving back and forth without any obstruction, and then return to their original state without anyone even noticing. This is what is called the eighth difficult-to-attain practice in the Bodhisattva's training."

"Furthermore, a noble child! The Tathagata, the True One, the Perfectly Enlightened One, attains the four kinds of eloquence and the unborn, unceasing wisdom, which permeates the entire universe. This is what is called the ninth difficult practice of the Bodhisattva."