The Flower Ornament Scripture

 

A Translation of the Avatamsaka Sutra

Thomas Cleary

BOOK TWENTY-TWO

 

22. Ten Inexhaustible Treasuries

 

 

THEN THE ENLIGHTENING BEING Forest of Virtues also said to the enlightening beings, "Children of Buddhas, great enlightening beings have ten kinds of treasury,  which have been,  will be, and arc explained by the Buddhas of past, future, and present. What arc the ten? They are the treasury of faith, the treasury of ethics, the treasury of shame, the treasury of conscience, the treasury of learning,  the treasury of giving, the treasury of wisdom, the treasury of recollection, the treasury of preservation, and the treasury of elocution.

" What is the great enlightening being's treasury of faith ? The enlight­ ening beings believe all things are empty, they believe all things arc signless, they believe all things are wishlcss, they believe all things arc noncrcativc, they believe all things are without discrimination, they believe all things have no basis, they believe all things cannot be measured, they believe all things have nothing beyond, they believe all things are hard to transcend, they believe all things are uncreated .

"If enlightening beings arc able in this way to engender pure faith in accord with all things, when they hear all Buddha teachings arc inconceivable, their minds are not intimidated; when they hear all Buddhas arc inconceivable, their minds are not intimidated; when they hear the realms of sentient beings are inconceivable, their minds arc not intimidated; when they hear the realm of reality is inconceivable, their minds arc not intimidated; when they hear the realm of space is inconceivable, their minds arc not intimidated; when they hear  the realm of nirvana is inconceivable, they arc not intimidated; when they hear the past,  present,  and future times arc inconceivable,  their minds arc not intimidated; when they hear entry into all cons is inconceivable, their minds are not intimidated.

" Why? The enlightening beings have wholehearted, firm faith in the Buddhas; they know the knowledge and wisdom of the Buddhas arc boundless and incxhuastible. In each of the countless worlds in the ten directions arc innumerable Buddhas who have attained, will attain, or

485

 

486  The Plower Orname11t Scrip ture

now arc attaining unexcelled complete perfect enlightenment, who have appeared, now are appearing, or will appear in the world, who have entered,  arc  now  entering,  or  will  enter  nirvana-the  knowledge  and wisdom of those Buddhas neither increase nor decrease, arc unborn and imperishable, neither advance nor regress, arc not near or far, have neither concern nor indifference. The enlightening beings enter into the Buddhas' knowledge and wisdom and develop boundless, inexhaustible faith .

"Once they have attained this faith, their minds do not regress, their minds  do not  become  confused; they cannot  be broken  down, they have no attachments. They always have a fundam ental basis, they follow the sages, they dwell in the house  of the enlightened,  they maintain the lineage of all Buddhas, they increase the faith and resolu­ tion of all enlightening beings , they conform to the virtues of all enlightened ones, they set forth the enlightening techniques of the Buddhas . This is called the treasury of faith of great enlightening beings. When enlightening beings abide in this treasury of faith, they can hear and retain all the Buddha  teachings,  explain  them to sentient beings, and cause them all to awaken to understanding.

"What is the enlightening beings ' treasury of ethics? Enlightening beings perfect the ethic of universal benefit, the ethic of not accepting wrong precepts, the ethic of nondwelling, the ethic of no regret or resentment, the ethic of noncontcntion, the ethic of noninjury, the ethic of nondefilcment, the ethic of noncovctousness, the ethic of i mpeccability, and the ethic of nontransgrcssion of moral precepts .

"What is the ethic of universal benefit? The enlightening beings accept and uphold pure ethics fundamentally for the sake of benefiting all living beings. What is the ethic of not accepting false precepts? The enlightening beings do not accept or practice precepts of cultists ; they only exert themselves naturally in maintaining the impartial, pure pre­ cepts of the Buddhas of past, present, and future. What is the ethic of nondwclling? When the enlightening beings accept and keep ethical precepts, their minds do not dwell in the realm of desire, they don 't dwell in the realm of form, they don't dwell in  the  formless  realm. Why? Because they don't keep precepts in hopes of being born there in those realms. What is the ethic of no regret or resentment? The enlight­ ening beings always abide peacefully in a state of mind free from regret and resentment. Why? Because they don't commit serious wrongdoings, th ey don't practice flattery or deception, and they don't break the pure precepts . What is the ethic of noncontention? The enlightening beings do not deny what has been previously established, and do not innovate­ their minds always follow the precepts which are directed toward nirvana, keeping them without transgression . They do not a fflict other beings by their keeping of  precepts-they  keep  ethical  precepts with the sole desire that all beings be joy ful . What is the ethic of noninjury? The enlightening beings do not harm sentient beings on

 

Tnz Inexhaustible Treasuries        487

 

account of their precepts, or by learning charms, or by making drugs. They only keep ethical precepts for the purpose of saving and protect­ ing all living beings. What is the ethic of nondefilement? The enlighten­ ing beings do not cling to extreme or biased views, they do not keep impure precepts: they only contemplate interdependent origination and keep emancipating precepts. What is the ethic of noncovetousness? The enlightening beings do not display extraordinary signs to make a show of virtue; they only keep ethical precepts for the purpose of ful filling the way to emancipation. What is the ethic of impeccability? The enlightening beings do not boast of themselves as upholding precepts, and when they see those who break the precepts they do not scorn or shame them. They only make their minds single and keep the ethical precepts. What is the ethic of nontransgression? The enlightening beings forever cease killing, stealing, sexual misconduct, lying, two-faced talk, slander,   meaningless  talk,   greed,   anger,   and   false   views:   they   fully accept the precepts of ten kinds of virtuous actions. When enlightening beings observe this ethic of nontransgression, they think, 'Sentient beings' transgressions of pure morality arc all due to delusion. Only a Buddha is able to know why sentient beings become deluded and transgress pure morality. I should accomplish supreme enlightenment and extensively explain the truth to sentient beings, to free them from delusion .' This is called the great enlightening beings' second treasury, of ethics.

" What is the great enlightening beings' treasury of shame? The enlightening beings remember the wrongs they committed in the past and conceive shame. That is, they think, 'Since beginningless past all sentient beings and I have been parents and children,  brothers and sisters to each other: being full of greed, hatred, and ignorance, pride, conceit, dishonesty, deception, and all other affliction s, we have there­ fore harmed each other, plundering, raping, and killing,  doing  all manner  of evil.   All  sentient  beings  arc  like  this-because  of passions and afflictions they do not respect or honor each other, they don't agree with or obey each other,  they don't  defer to each   other,  they don't edify or guide each other, they don't care for each other-they go on killing and i njuring each other, being enemies and malefactors to each other. Reflecting on myself as well as other sentient beings, we act shamelessly in the past, future, and present, while the B uddhas of past, future, and present see and know it all. Now if I don't  stop  this shameless behavior, the Buddhas of all times will also sec me. Why do I still not stop such conduct? This will never do . I should therefore concentrate on eliminating evil and realizing complete per fect enlighten­

ment, to expound the truth for al l beings.' This is called great enlighten­

ing beings' third treasury, of shame.

"What is the great enlightening beings ' treasury of conscience? The

enlightening beings arc ashamed of their insatiable desires of the past

and consequent increase of all afflictions , such as greed,  anger, folly,

 

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etc. , and resolve that they should not act this way anymore. Also they think,  'Sentient beings arc unwise; developing afflictions, they do all sorts of bad  things.  They do not  respect or honor  each other and develop into enemies and malefactors to each other.  They have committed all such evils, and arc happy about it, pursuing and approving of them. Blind, having no eye of wisdom, they enter wombs in mother's bellies and undergo birth, becoming impure corporeal beings, finally to be­ come grey and wrinkled. Those of wisdom observe this to be simply something impure born of lust.  The Buddhas of past,  present,  and future sec and know all:  if I now were to still act in these ways,  I would be trying to fool the Buddhas. Therefore I should cultivate conscience, quickly attain complete perfect enlightenment, and explain the truth to all beings. ' This is called great enlightening beings' fourth treasury, of conscience.

"What is the great enlightening beings' treasury of learning? The enlight­ ening beings know that something exists because something else exists, and that something docs not exist because  something  else docs not exist; they know that something comes to be because something else comes to be, and that something passes away because something else passes away; they know what is mundane and what is transmundane, what is compounded and what is uncompounded,  what is meaningful and what is pointless.

"What docs it mean that something exists because something else exists? It means that when there is ignorance there is conditioning. What  docs it mean that because something docs not exist something else does not exist? It means that when there is no discriminating consciousness there is no name and form. What does it mean  that something comes to be because  something  else  comes  to be? It means that when craving  comes  to be suffering comes to be.  What does it mean that something passes away because  something  else passes away? It means that when becoming passes away birth passes away.

"What arc mundane phenomena? Material form, sensation, perception, conditioning, and consciousness. What arc transmundanc phenomena? Discipline, concentration, wisdom, liberation, and the knowledge and insight of liberation. What arc compounded things? The realm of desire, the realm of form, the formless realm, and the realm of sentient beings. What arc uncompounded things? Space, nirvana, extinction by analysis, extinction because of lack of conditions, and the subsistence  of the nature of things, interdependent origination.

"What arc things with meaning? The four holy truths,  the four fruits of asccsis, the four special knowlcdgcs, the four fcarlcssncsscs, the four points of mindfulness, the four right efforts, the four bases of spiritual powers, the five faculties and fi ve powers, the seven branches of enlightenment, and the eightfold path of sages .

 

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"What are pointless issues? Whether the world is finite or infinite, or both, or neither; whether the world is permanent or impermanent,  or both,  or neither; whether a Buddha exists after nirvana or not, whether a   Buddha   both docs and does not exist or neither does nor docs not exist after nirvana; whether oneself and sentient beings exist or not, whether they both do and do not exist,  whether they neither do nor do not exist; how many Buddhas  attained final nirvana in the past, how many listeners and individual  illuminates   attain  final   nirvana,  how many Buddhas,  listeners,  individual illuminates,  and sentient beings there are presently existing; what Buddhas appeared first, what listeners and individual illuminates appeared first; what Buddhas will appear last, what listeners and individual illuminates  will  appear  last;  where the world  came from, where the world  will go; how many worlds  have come to be,   how many worlds have perished,   where did   the worlds come from, where did the worlds go;   what the very beginning   of birth and death is, what the very end of birth and death will be-these all are called pointless issues . Great enlightening beings form this thought: 'Sentient beings haven't much learning in regard to birth and death and arc not capable of knowing all these things.  I should  determine to sustain the treasury of learning, realize unexcelled complete perfect enlightenment,  and expound the   truth   to   sentient   beings.'  This   is called great  enlightening beings' fifth treasury, of learning.

"What is the great enlightening beings' treasury of giving? The enlighten­ ing beings practice ten kinds of giving: partial giving, exhaustive giving, inside giving, outside giving,  inside and outside giving,  total giving, past giving, future giving, present giving, and ultimate giving.

"What  is enlightening beings'  partial giving?  They are  benevolent and kind by nature and   arc very   generous.   If they   receive fine   food, they don't take it all themselves-they want to share it with others,  and only  then will  they eat. The same applies to everything they   may receive. When they eat, they think.   'There are countless   microorga­ nisms in my body whose life depends on me.  If my body is satisfied,  so are they. If my body is hungry or in pain, so are they. May this food which I now receive enable all beings to be satisfied; I myself eat this in order to distribute it to them,  without greed for the taste. ' They also think , 'Throughout the long night of ignorance I have been attached to this body and want  to satisfy it, so I take  food and drink.  Now  I bestow this food on living beings, so that I may forever end covetous­ ness and attachment. ' This is called partial giving.

"What is enlightening  beings'  exhaustive giving? They get various

kinds of fine food, incense, flowers, clothes, and other  necessities  of life-if  they use them themselves,  they can live out their years   in comfort;   if they give them up and pass them on to others,  they will suffer want   and   die.   Sometimes   there may be people who   come and say, 'You should give me everything you have'-the enlightening beings

think to themselves,  'Since bcginninglcss past I have died of starvation

 

490  Tlze Flower Ornament Scripture

 

countless times without having  the benefit of being able to help anyone at all . Now I shall again give up my life as I have in the past, so I should do it for the sake of helping sentient beings.'  So they give away all th ey have, even to the point of ending life. This is called exhaustive g1vmg.

"What is enlightening beings ' inside giving? When the enlightening beings arc young vigorous,  and good looking,  adorned with scents, flowers, and clothing, and have just received coronation as universal sovereigns, having all the seven treasures of universal monarchs, reign­ ing over the four quarters, if someone should come and say, '0 great sovereign, know that I am old and feeble, seriously  ill, alone and helpless,  worn  out,  not  far  from  death:  if I  were  to  receive  the  hands and feet, blood  and flesh, head,  eyes, bones,  and marrow  from the king's body,  my life would be saved. Please don't deliberate further and do  not begrudge me  this-just look  upon  me with compassion  and give them to me. ' At such a time the enlightening beings would think,  'This body of mine will in the end surely die, without any benefit. I should take the opportunity to give it away early to save a living being. ' With this thought they give without regret. This is called inside giving.

"What is enlightening beings' outside giving? When enlightening beings arc in full maturity and physical well  being,  replete with all marks of dignity, adorned with fine flowers and excellent clothing, having been crowned as universal monarchs regining  over  the four quarters , having all the seven treasures, should someone come and say, 'I am poor and oppressed by all kinds of miseries; please be so kind and compassionate as to give up your rank to me, so that I may reign and experience the felicities of sovereignty, ' the enlightening beings think, 'All flourishing and prosperity must inevitably decline and end . When it docs decline and end , it is no longer possible to benefit sentient beings. I should satisfy this person as he requests.'  And having  formed this though t, they give up the throne without regret. This is called outside g1vmg.

"What is enlightening beings' inside and outside giving? When the enlightening beings arc in the position of universal monarch,  as ex­ plained before, if someone  comes and says,  'You  have been in the rank of universal monarch for a long time, and I have never been.  Please abdicate in my favor, and be my attendant.' At that time the enlighten­ ing beings  think,  'My  body, wealth, and rank arc all impermanent.  I am no\v in my pri me, wealthy,  in possession  of the whole world . Now a beggar appears before me; I should, through these perishable things, seck the imperishable truth. ' And so thinking, they abdicate, personally work respectfully as servants, without regret. This is called inside and outside giving.

"What is the enlightening beings' total giving?  The enlightening beings arc in the rank of universal monarchs, as described before, and countless poor people come and say, 'The fa me of the monarch is heard

 

 

throughout the  world,  and we have come here because  of your reputation. We each have req ues ts which we hope you will compassionately ful fil l. ' Then  those poor people variously ask the  monarch for  the  land,  for his wi fe and children, for his hands and feet, blood,  flesh,  heart,  lungs, head, eyes, marrow, and brains. At such a time, the enlightening beings think, 'All who love must eventually part, with no benefit to sentient

beings . Now I want to  give  up all  clinging,  and  ful fill the  wishes of

sentient beings  with  these things  which  I must in any  case  eventually los e. ' Having thus reflected , they give all,  without regret or resen tment, and without looking  down  on sentient  beings.  This  is called  total g1vmg.

"What is the enlightening beings' past giving?  The  enlightening beings, having heard of the accomplishments and virtues of the Bud­ dhas and enlightening beings of the past, are not attached to them, realizing they arc not existent.  They do  not create  discrimination,  do not covet, crave, or seek them.  They  depend on  nothing.  They sec things as  like drea ms,  without solidity.  They do  not conceive of roots of goodness  as existent,  and  they do not  rely on them ; however,  they ful fill the tea chings of Buddhas and expound them in order to teach and edi fy grasping, clinging  sentient  beings . Also  they contemplate  all things  of the  past,  searching them out everywhere to  find  they can not be apprehended . Having reflected thus, they ultimatel y relinquish  all things of the past. This is called past giving.

"What is enlightening beings ' future giving? When enlightening beings hear of the practices of Buddhas of the future, they realize they arc not existent; they do not grasp their characteristics, they do not particul arly delight in going to  be  born in  the  Buddhas' lands, they  do  not indulge, do not cling, and yet do not disdain them; they do not dedicate virtues there,   yet  they  do  not  withdraw  from  virtue  on  their  account-they always cultivate practice diligently, never giving up, just wanting to include sentient beings in th ose real ms,  explain the truth to them,  and cause them  to  master the qualities of buddhahood.  And yet  these quali­ ties have no locus, yet arc not without location; they arc not inside or outside, not ncar or fa r. They also  think  that  since  things  arc not existent they cannot but be relinquished. This is called future giving.

"What is enl ightening beings'  present giving? When the en lightening

beings hear of the virtues of all the beings of various heavenly states, of Buddhist disciples and individual  illuminates , their minds  arc not con­ fused or absorbed, not concentrated or scattered : they only observe all actions as like dreams, unreal-they have no craving or attach ment, but

in order  to cause  sentient beings  to divorce  evil  dispositions,  they

practice  the enlightening  path without  discrimination , ful fill th e Bud­ dha tea chings, and expound them . This is called present giving.

" What is enlightening beings ' ultimate  giving?  If innumerable  sen­ tient beings,  some lacking eyes, some lacking cars , some lacking noses or ton gues, or hands or feet, should come and say to the enlightening

 

492  The Flower Omament Scripture

 

beings ,   'We  arc unfortunate,   physically  handicapped-please be so kind as to give up your organs so as to make us complete, ' the enlightening beings,  hearing this,  immediately  give them;  even if because of this they should be physically handicapped for incalculable eons, they would never have a   single  throught of regret.   They just  observe this   body from its first conception,  its various organs an unclean little  mass  of cells,  which is born, ages, gets sick,   and dies.   They also contemplate this body as having no true reality, being shameless, lacking in sagacity, foul and unclean, held up by bones and joints,  covered with blood and flesh, with nine apertures constantly flowing, despised by people.  Hav­ ing thus contemplated, they do not conceive a single  thought  of attachment. They also reflect that this body is fragile and unstable and not to be clung to, that it should  be given to satisfy the  wishes  of others,  and that this deed will guide all sentient  beings and cause them to be unattached to body  or mind,  enabling them to develop the pure body ofknowlcdgc. This is called ultimate giving.  This is the enlighten­ ing beings' sixth treasury, of generosity.

" What is the great enlightening beings ' treasury of wisdom? The enlightening beings know form as it really is, know  the assemblage  of form as it really is, know the extinction of form as it really is, know the path to extinction of form as it really is; they know sensation, perception, conditioning,  and consciousness as they really are, know the   assem­ blage of sensation, perception, conditioning, and consciousness  as it really is, know  the extinction of sensation,  perception,  conditioning, and consciousness as it really is, and know the path to extinction of sensation, perception, conditioning, and consciousness as it really is. They know ignorance as it really is, know  the  accumulation  of igno­ rance as it really is, know the extinction of ignorance as it really is, know the path to extinction of ignorance  as it really is. They  know craving as it really is , they know the accumulation of craving as it really is, they know  the extinction of craving  as it really  is, they know  the path to the extinction of craving as it really is. They know Buddhist discipleship as it really is, they know the principles  of discipleship  as they really arc, they know  the development  of discipleship  as it really is, they know the nirvana of Buddhist disciples as it really is . They know individual enlightenment as it really is , they know the principles of individual enlightenment as they really are, they know  the develop­ ment of individual enlightenment  as it really is, they know the nirvana of individual illuminates as it really  is. They know enlightening beings as they really  are, they know  the principles of enlightening  beings as they really are, they know the development of enlightening beings  as it really is, they know the nirvana of enlightening beings as it really is.

"In what way do they know these things? They know that actions resulting from past deeds, productions of causes and conditions, are all unreal  and  empty,  are  not  self,  arc  not  substantial-there is  not  a  single thing that can be established. Wishing to cause sentient beings to know

 

their true nature, they explain it extensively for them.  What  do they explain to them? They explain that all things cannot be destroyed.  What things cannot be destroyed? Material form cannot be destroyed, sensation, perception, conditioning,  and consciousness cannot be destroyed; igno­ rance cannot be destroyed; the principles of discipleship,  self-enlighten­ ment,   and universal enlightenment cannot be destroyed.  Why? Because all things are uncreatcd, have no creator, have no explanation  and no location,  are unborn and unoriginatcd, not given and not taken, have no motion and no function.

"Enlightening beings developing such a measureless  treasury of wisdom, understand all things by a minimum of devices, spontaneously comprehending them clearly and not depending on another for enlightenment.

"This inexhaustible treasury of wisdom is said to be inexhaustible because it has ten kinds of inexhaustibility: because the skills of learned enlightening beings arc inexhaustible;  because association  with wise people is inexhaustible; because appropriate analysis of expressions and meanings is inexhaustible; because entry into the profound realm of reality is inexhaustible; because adornment with uniform knowledge is inexhaustible; because indefatigably accumulating all virtues is inex­ haustible; because entering the gates of all concentration formulae is inexhaustible; because ability to distinguish the sounds of languages of all sentient beings is inexhaustible; because the ability to cut off the doubt and confusion of all sentient beings is   inexhaustible;  because manifest­ ing all spiritual powers of Buddhas for all sentient beings to teach and civilize them and   cause them   to   practice the teaching without interrup­ tion is inexhaustible.

"This is called the great enlightening beings' seventh  treasury,  of wisdom: those who abide in this treasury attain inexhaustible knowl­ edge and wisdom, and are able to enlighten all sentient beings."

"What is great enlightening beings ' inexhaustible treasury of recollection? The enlightening beings cast  off ignorance and  confusion and attain  full mindfulness. They remember one lifetime, two lifetimes , even ten lifetimes , a hundred, a thousand,   a hundred thousand,   count­ less hundreds of thousands of lifetimes in the past, their ages of formation, ages of decay, and ages of both formation and decay.  And not just one age of formation, not just one age of decay, not just  one  age  of formation and decay-a hundred ages, a thousand ages,  a hundred thousand trillion ages, even up to countless, measureless, boundless, incomparable, uncountable, incalculable, unthinkable, immeasurable, inexplicable, unspeakably unspeakable numbers of Buddhas'  names. They remember the appearance in the world and forecasting of  one Buddha up to an unspeakably unspeakable number of Buddhas . They remember the emergence in the world and discourses of one up to an unspeakably unspeakable number of Buddhas-as they remember the discourses, so also they remember the rccapitulative verses, predictions,

 

494  The  Flower OnuunC1lt  Script11rc

 

poem s, stories,  extemporaneous  expositions,  tales of past events , tales ot past lives, extensive and universal teachings, miracles , metaphors, and  analytic philosophy of the Buddhas.  They remember one assem bl y, up to an unspeakably unspeakable number of assemblies . They remem­ ber the exposition of one tea chin g, up to an unspea kably unspeakable number of teach ings.  They remember the various natures  of one L1 culty, up the various natures of an unspeakably unspeakable number of f:1 culties. They remember the innumerable various natures of one up to an unspeakably unspeakable number of fa culties . They remem ber the vari­ ous  na tures  of one  a ffliction ,  up  to  the  various  natures  of an  uns peak­ ably u ns peak able nu mber of a fflictions. They remember the various natures  of one up to an uns peak abl y unspeakable number of afflictions. This recollection is of ten kinds : dispassion ate, serene recollecti on; pure, clear recollecti on; unmuddled recollection ; thoroughly lucid recol lection; recollection   apart   from   defilement;   recollection   apart   from   various defilements; untainted recollection; radiant recollecti on; pleasant recol­ lection ; unhindered recoll ection .

'' When enlightening  beings dwell  in  this  recollection,  no  one from any world can disturb them , no di fferent philosophies or Jrguments can chJnge or  move  them.  Their roots of goodness from  the  past arc  all puri fied.  They  arc  not  in f1ucn ced  by  or  attached  to  mundane  thin gs. Demons  and  outsiders  cannot  harm  them.  They  can  be  reb orn   in di fferent forms without fo rgetting anything. Their teaching in past and future is inexhaustible. They live together with sentient beings in all worlds with never any fa ults or misdeeds.  They enter the  congregation at the sites of enlighten ment of all Buddhas without impediment, and arc able to associ ate with all Buddhas. This is cal led the great enlightening beings ' eighth treasury, of recollcction .

" What is great  enl ightening  beings'  trea sury  of  preservati on ? The enli ghtening beings preserve the discourses of the Buddhas, their expressions, meanings, and  principles,  without  forgetting or  losing them,  fo r one  li fetime,   up to an unspeakably  unspeak able  number  of li fetim es. They hold the name of one Buddha up to an unspeakably unspeak able number of Buddhas. They  preserve  the  reck oning  of one age up  to an unspeakabl y unspeakable number of ages . They  preserve the predicti ons of one Buddha  up to an unspeak ably  unspeakable  num­ bcr of Uuddh as . They preserve one scripture, up to an uns pea kably unspeakable number  of scriptures . They hold  one  assembly,  up to an uns peak ably unspea kable number of assemblies . They preserve the ex­ planation of one doctrine, up to the explanations of an unspeakably unspeakable number of doctrines . They keep in  mind  the  countless various  natures  of  one up to   an   unspeakably  unspeakable  number  of fa culties . They keep in mind  the countless  various natures  of one,  up to an uns peak ably  unspeakable  number  of afflictions.  They keep in  mind the coun tless various natures  of one,  up to an unspeakably  unspeakable nu mber of concen trations. This treasury of preservation is boundless

 

Te11 Incxlzaustiblc Treasuries    495

 

and hard to fill; it is hard to reach its depths, hard to approach . No one can conquer it. It is measureless and boundless , inexhaustible, and has great power. This is in the realm of Buddhas and can only be com­ pletely comprehended by a Buddha.  This is called the great enlighten­ ing beings' ninth treasury, of preservation .

"What is great enlightening beings' treasury of elocution? The enlight­ ening beings have profound knowledge and wisdom and know real ity. They extensively explain all things for sentient beings without contra­ dicting the scriptures of all the Buddhas.  They explain one doctrine,  up to an unspeakably unspeakable number of doctrines. They explain one Buddha-name, up to an u ns peakably unspeakable number of BuddhJ­ names. In this way they explain one world, one Buddha' s predictions, one scripture, one assembly, one teaching, coun tless various natu res of one facul tv, countless various natures of one a ffliction , countless vari­ ous  natu r�s  of  one  concentration,   up  to  an  unspeakably  unspeakable number of all of these. They nuy speak for a day,  for a fortn ight,  for a mon th, for a century, for a millennium, a hundred millennia, an con, a

hundred cons, a thousand cons, a hundred thousand cons, a hundred thousand billion trillion cons, or for countless, innumerable cons, up to unspeakably unspeakable  numbers  of cons-the number  of cons might be exhausted, but the meanings and principles in a single sentence or phrase can hardly be exhausted. Why? Because the enlightening beings have developed these ten inexhaustible treasuries. and can comprehend all things; the method of concentration formulae is obvious to them, containing incalculable millions of concentration spells. Once they have attained mental command of this concentration formula, they can exten­ sively explain things to sentient beings by the light of truth. When they preach, with a universal tongue they produce marvelous sounds which fill all \vorlds in the ten directions, satisfying all  according  to their faculties and natures, so that their minds arc happy and freed from the entangling taints of all afflictions.

"The intellectual and interpretative powers of the enlightening beings, able to enter into all linguistic expression, spoken and written, causes all sentient beings to continue the lineage of Buddhas.  Their  purity  of mind is continuous, and they expound the truth endlessl y by the light of the teaching, without becoming weary. Why? Because these enlight­ ening beings have developed boundless bodies as extensive as space, pervading the cosmos.

"This is called the enlightening beings' tenth treasury, of elocution. This treasury is inexhaustible, unbroken, uninterrupted, unchanging, unhindered, never receding. It is extremely deep, and indeed bottomless. It is hard to enter. It goes into the doors of all the Buddha teachin gs.

"These ten inexhaustible treasuries have ten kinds of inexhaustibility which enable en lightening beings to ultimately achieve unexcelled enlightenment. What arc they? They benefit all sentient beings; they skillfully dedicate their original vows; they have no end throughout all

 

496  The Flower Ornament Scripture

 

time; throughout  the realm   of space  all   become   enlightened,   their minds unbounded; their dedication involves striving but they arc not attached; the phenomena  in the realm of an instant  of thought are infinite; the mind of great vows never changes; they skillfully take in all concentration formulae; they are guarded by all the Buddhas;  they comprehend   all things are like phantoms.  These are the ten inexhaust­ ible things which can enable deeds in all worlds to attain the ultimate inexhaustible great treasuries ."