Toh 44-45 — The Stem Array

Chapter 1

The Setting

V37B24^[1]F.274.b The Bhagavat was in Śrāvastī, in a greatly adorned kūṭāgāra in Jetavana, Anāthapiṇḍada’s park, together with the bodhisattvas F.275.a Samanta­bhadra, Mañjuśrī, and others, including the bodhisattva mahāsattvas Jñānottara­jñānin,^[2] Sattvottara­jñānin,^[3] Asaṅgottara­jñānin, Kusumottara­jñānin, Sūryottara­jñānin, Candrottara­jñānin, Vimalottara­jñānin, Vajrottara­jñānin, Virajottara­jñānin, and the bodhisattva Vairocanottara­jñānin; the bodhisattvas Jyotirdhvaja, Merudhvaja, Ratnadhvaja, Asaṅga­dhvaja, Kusumadhvaja, Vimala­dhvaja, Sūrya­dhvaja, Rucira­dhvaja, Virajadhvaja, and the bodhisattva Vairocana­dhvaja; the bodhisattvas Ratnatejas, Mahātejas,^[4] Jñāna­vajra­tejas, Vimala­tejas, Dharma­sūrya­tejas, Puṇya­parvata­tejas, Jñānāvabhāsa­tejas, Samanta­śrī­tejas,^[5] Samanta­prabha­śrī­tejas, and the bodhisattva Daśa­dikprabha­parisphuṭa;^[6] the bodhisattvas Dhāraṇīgarbha, Gagana­garbha, Padma­garbha, Ratnagarbha, Sūrya­garbha, Guṇa­viśuddhi­garbha, Dharma­samudra­garbha, Vairocana­garbha, Nābhigarbha, and the bodhisattva Padma­śrī­garbha; the bodhisattvas Sunetra, Viśuddhanetra, Vimala­netra, Asaṅga­netra, Samanta­darśana­netra, Suvilokita­netra,^[7] Avalokitanetra, Utpalanetra,F.275.b Vajranetra, Ratnanetra, and the bodhisattva Gagana­netra;^[8] the bodhisattvas^[9] Deva­mukuṭa,

Dharma­dhātu­pratibhāsa­maṇi­mukuṭa, Bodhi­maṇḍa­mukuṭa, Digvairocana­mukuṭa, Sarva­buddha­saṃbhūta­garbha­maṇi­mukuṭa, Sarva­loka­dhātūdgata­mukuṭa, Samanta­vairocana­mukuṭa, Anabhibhūta­mukuṭa, Sarva­tathāgata­siṃhāsana­saṃpratiṣṭhita­maṇi­mukuṭa, and the bodhisattva Samanta­dharma­dhātu­gagana­pratibhāsa­mukuṭa; the bodhisattvas^[10] Brahmendracuḍa, Nāgendracūḍa, Sarva­buddha­nirmāṇa­pratibhāsa­cūḍa, Bodhimaṇḍacūḍa, Sarva­praṇidhāna­sāgara­nirghoṣa­maṇi­rāja­cūḍa, Sarva­tathāgata­prabhā­maṇḍala­pramuñcana­maṇi­ratna­nigarjita­cūḍa, Sarvākāśa­talāsaṃbheda­vijñapti­maṇi­ratna­vibhūṣita­cūḍa, Sarva­tathāgata­vikurvita­pratibhāsa­dhvaja­maṇi­rāja­jāla­saṃchādita­cūḍa, Sarva­tathāgata­dharma­cakra­nirghoṣa­cūḍa, and the bodhisattva Sarva­tryadhva­nāma­cakra­nirghoṣa­cūḍa; the bodhisattvas^[11] Mahāprabha, Vimala­prabha,^[12] Vimala­tejaḥ­prabha, Ratnaprabha, Virajaprabha, Jyotiṣprabha, Dharmaprabha, Śānti­prabha, Sūrya­prabha, Vikurvita­prabha, and the bodhisattva Devaprabha; the bodhisattvas^[13] Puṇya­ketu, Jñānaketu,F.276.a Dharmaketu, Abhijñāketu, Prabhāketu, Kusumaketu, Maṇiketu,^[14] Bodhiketu, Brahmaketu, and the bodhisattva Samantāvabhāsa­ketu; the bodhisattvas^[15] Brahmaghoṣa, Sāgara­ghoṣa, Dharaṇī­nirnāda­ghoṣa, Lokendra­ghoṣa, Śailendra­rāja­saṃghaṭṭana­ghoṣa, Sarva­dharma­dhātu­spharaṇa­ghoṣa, Sarva­dharma­dhātu­sāgara­nigarjita­ghoṣa,^[16] Sarva­māra­maṇḍala­pramardaṇa­ghoṣa, Mahā­karuṇānaya­megha­nigarjita­ghoṣa, and the bodhisattva Sarva­jagad­duḥkha­praśāntyāśvāsana­ghoṣa; the bodhisattvas^[17] Dharmodgata, Viśeṣodgata, Jñānodgata, Puṇya­sumerūdgata, Guṇa­prabhāvodgata, Yaśodgata, Samantāvabhāsodgata, Mahā­maitryudgata, Jñāna­saṃbhārodgata, and Tathāgata­kula­gotrodgata; the bodhisattvas^[18] Prabhāśrī, Pravaraśrī, Samudgataśrī, Vairocana­śrī, Dharmaśrī, Candra­śrī, Gagana­śrī, Ratnaśrī, Ketuśrī, and the bodhisattva Jñāna­śrī; the bodhisattvas^[19] Śailendra­rāja, Dharmendrarāja, Jagadindrarāja, Brahmendrarāja, Gaṇendrarāja, Devendrarāja, Śāntendrarāja, Acalendrarāja, Ṛṣabhendrarāja,F.276.b and the bodhisattva Pravarendra­rāja; the bodhisattvas^[20] Praśānta­svara, Asaṅga­svara, Dharaṇī­nirghoṣa­svara, Sāgara­nigarjita­svara, Megha­nirghoṣa­svara, Dharmāvabhāsa­svara, Gagana­nirghoṣa­svara, Sarva­sattva­kuśala­mūla­nigarjita­svara,

Pūrva­praṇidhāna­saṃcodana­svara, and the bodhisattva Māra­maṇḍala­nirghoṣa­svara; and the bodhisattvas^[21] Ratnabuddhi, Jñānabuddhi,^[22] Gagana­buddhi, Vimala­buddhi, Asaṅga­buddhi,^[23] Viśuddhabuddhi, Tryadhvāvabhāsa­buddhi, Viśālabuddhi, Samantāvaloka­buddhi, and the bodhisattva Dharma­dhātu­nayāvabhāsa­buddhi, and so on. There were five thousand bodhisattvas in all who had all arisen from^[24] completely good bodhisattva conduct and prayers,^[25] who had unimpeded fields of activity because they pervaded all buddha realms, who had the blessing of infinite bodies because they came into the presence of all tathāgatas, who had the pure orbs of unobscured eyes because they saw the manifestations of all the buddhas, who had gone to receive measureless proclamations^[26] because they unceasingly came into the presence of all tathāgatas when they attained buddhahood, who possessed infinite radiance through having attained the radiance of wisdom in all the ways of the ocean of the Dharma of the buddhas,^[27] who taught good qualities^[28] unceasingly throughout infinite kalpas because of their pure analytic knowledge, who had unrestricted^[29] conduct of wisdom as far as the ends of space because they manifested physical bodies in accordance with the aspirations of beings,F.277.a whose sight was free from defect because they knew that the realm of beings has no souls and no beings, and who had wisdom^[30] as vast as space because they pervaded the realm of phenomena with a network of light rays.

There were five hundred śrāvakas endowed with miraculous powers, all of whom had realized the nature of the way of the truths; directly perceived the true finality; comprehended the nature of phenomena; transcended the ocean of existence; had the range of activity of the tathāgatas that is as extensive as space;^[31] had ended fetters, predispositions, and bondage; remained in an unobstructed state; dwelled in a peace that was like space; had eliminated doubts, uncertainty, and equivocation concerning the buddhas; and followed the path of aspiration for the ocean of the wisdom of the buddhas. There were lords of the world who had served previous jinas, who were dedicated to bringing benefit and happiness to all beings, who became good guides without being asked, who were dedicated to protecting other beings, who had attained the gateway^[32] to wisdom that transcends the world, who had the motivation of never abandoning all beings, who had originated from^[33] the field of activity of the teaching of all buddhas, who were dedicated to protecting the teachings of the tathāgatas, who were born through prayers to be within the family of the buddhas, who had attained being within the family lineage of the tathāgatas, and who aspired to omniscience.

Then those bodhisattvas and their followers, and the śrāvakas who had miraculous powers F.277.b and the lords of the world and their followers thought, “Without the Tathāgata’s blessing, without the Tathāgata’s manifestations, without the Tathāgata’s power, without the Tathāgata’s past prayers, without a past excellent practice of the roots of merit, without the guidance of a kalyāṇamitra, without the pure eyes of faith, without the attainment of the radiance of a vast aspiration, without the pure superior motivation of a bodhisattva, and without the determined aspiration for omniscience, it is not possible for worldly beings and devas to comprehend, or understand, or believe in, or know, or conceive of, or grasp, or analyze, or meditate on, or classify, or reveal, or describe, or establish within other beings the Tathāgata’s domain, the scope of the Tathāgata’s wisdom, the Tathāgata’s blessing, the Tathāgata’s strengths, the Tathāgata’s fearlessness, the Tathāgata’s samādhi, the Tathāgata’s conduct, the Tathāgata’s state,^[34] the Tathāgata’s supremacy, the Tathāgata’s body,^[35] or the Tathāgata’s wisdom.

“May the Bhagavat^[36] teach us—we who have the aspirations of bodhisattvas—as well as all beings, who—because of^[37] their various aspirations, different kinds of motivations, and different kinds of knowledge—use different kinds of words and terms, are on different levels of power, and have different purity of faculties, different kinds of motivation and conduct, different ranges of thought, different kinds of reliance on the qualities of the tathāgatas, F.278.a and different kinds of interest in the teaching of the Dharma.

“May he teach us how in the past he set out to attain omniscience. May he teach us how in the past he accomplished the aspiration of a bodhisattva. May he teach us how in the past he had a pure field of the perfections of a bodhisattva. May he teach us how in the past he had the miraculous manifestations of having reached the level of a bodhisattva. May he teach us how in the past he had completely accomplished the field of conduct of a bodhisattva. May he teach us how in the past he had displayed accomplishing the way of a bodhisattva. May he teach us how in the past he had a pure display^[38] of the bodhisattva’s path. May he teach us how in the past he displayed the accomplishment of an ocean of a bodhisattva’s ways of going forth. May he teach us how in the past he perfectly displayed^[39] an ocean of the miraculous manifestations that are a bodhisattva’s attainments.^[40] May he teach us how in the past he had an ocean of a bodhisattva’s practices. May he teach us how he has an ocean of miraculous manifestations through attaining enlightenment. May he also teach us how he has manifested the most powerful miraculous manifestation of turning a tathāgata’s wheel of the Dharma. May he also teach us how he has an ocean of the miraculous manifestations of purifying a tathāgata’s buddha realm. May he also teach us how he has the gateway of methods for guiding the realm of beings. May he also teach us how he has sovereignty over the city of the Dharma of an omniscient tathāgata.

May he also teach us how he has a tathāgata’s illumination of the path for all beings.F.278.b May he also teach us how he has a tathāgata’s miraculous manifestation of entering into the existences of beings. May he also teach us how he receives the offerings of beings for a tathāgata. May he also teach us how he has a tathāgata’s miracle of teaching merit and offerings^[41] to all beings. May he also teach us how the Tathāgata has created the perceived image of a buddha within the mental processes of all beings. May he also teach us how the Tathāgata has created magical manifestations for all beings. May he also teach us how the Tathāgata has created the magical appearances of teachings and instructions for all beings. May he also teach us the Tathāgata’s manifestations of the inconceivable range of the samādhis of buddhahood for all beings.”

Then the Bhagavat, knowing the thoughts in the minds of those bodhisattvas, rested in the samādhi called the gaping lion, which is as extensive as space and therefore^[42] is beyond example and has adornments that appear to all beings,^[43] has the nature of being the gateway to great compassion, possesses the gateway to great compassion, precedes great compassion, and has the quality of great compassion.

As soon as the Bhagavat rested in that meditation, there appeared a kūṭāgāra that was greatly adorned and so vast that it had no end or center, with invincible vajra banners arranged on the ground, arrayed in networks of all kings of precious jewels, filled with petals of flowers made of many jewels, F.279.a beautified by pillars of beryl, with kings of jewels as an arranged display of ornaments that illuminated the world, having a multitude of excellent jewels,^[44] having heaps of precious jewels from the Jambu River, with porches, toraṇas, pinnacles, and windows made of all jewels, adorned by countless pure balconies, with an array of precious jewels that resembled all the lords of worlds, with arrangements of the precious jewels from the world’s^[45] oceans, covered with nets of all precious jewels,^[46] with upraised parasols and banners, and beautified by gateways and toraṇas emitting light rays that completely filled the realm of phenomena; the external ground was beautified by indescribable daises for the surrounding assembly, and in all directions there were stairways of heaps of jewels and beautifully arranged adornments.

Through the power of the Buddha, there were present buddha realms, to the number of the atoms in countless buddha realms, that were immense and vast in length and breadth, possessed various adornments made of all jewels, had grounds made of an indescribable variety of precious jewels, were encircled by walls of countless precious jewels, and were adorned by lines of palm trees made of various jewels.

Those buddha realms were adorned by immeasurable rivers of scented water that were filled with an unceasing volume of scented water that was mixed with many flowers made of a variety of jewels, flowing and turning to the right, and resounding with descriptions of all the qualities of buddhahood. F.279.b

There were rows of precious white lotus flowers, precious trees beautifully adorned by the blossoms of superior lotuses made from all jewels, rows of countless kūṭāgāras made of various jewels covered in shining networks of every kind of precious jewel, countless aerial palaces made of precious jewels adorned with all precious jewels, the aroma of countless incenses spread everywhere, and the adornment of clouds of incense, countless banners of jewels, banners of cloth, banners that were flags, banners with streamers of jewels, banners with flowers, banners with adornments, banners with garlands, banners with bells of various jewels, banners that were parasols of kings^[47] of jewels, banners of precious jewels with pervading radiance, banners of kings of precious jewels that resounded with the wheel of the names of all the tathāgatas, banners of delightful lions made of the kings of precious jewels, banners of the kings of precious jewels that proclaimed the past practices of all the tathāgatas, and banners of the kings of precious jewels that illuminated the entire realm of phenomena, and all directions were adorned with every kind of adorning banner.

Clouds of countless aerial palaces of devas adorned the entire expanse of the sky above Jetavana. Jetavana was adorned and covered by a cloud of countless trees of various kinds of incense. F.280.a It was adorned and encircled by Sumeru Mountains that possessed indescribable adornments. It was adorned by the beautiful voices and sounds of the praises of all tathāgatas that came from indescribable clouds of musical instruments being played and beaten. It was adorned by a covering of clouds of indescribable precious lotuses. There were indescribable precious lion thrones on which were precious cushions made of divine materials, on which the bodhisattvas were seated, and which were adorned by clouds that emitted beautiful voices that praised the tathāgatas. It was adorned by clouds of grains that were precious jewels that formed indescribable images of lords of the worlds. It was adorned by indescribable clouds of networks of white pearls. It was adorned by a covering of indescribable clouds of kūṭāgāras made of red pearls. It was adorned by an indescribable rainfall from clouds of pearls that were as hard as vajras.

Why was this? It was because of the inconceivable roots of merit of a tathāgata. It was because of the inconceivable good qualities of a tathāgata. It was because of the inconceivable sovereign power and blessing of a tathāgata. It was because of a tathāgata’s inconceivable miraculous manifestations whereby his one body could pervade all world realms. It was because of the inconceivable display of the spiritual power through which all the tathāgatas could enter one body that appears throughout the entire array of buddha realms. It was because of the inconceivable manifestations of the tathāgatas through which they can show the perceivable image of the entire realm of phenomena within a single atom. F.280.b It was because of the inconceivable manifestations of the tathāgatas through which they can show the entire succession of tathāgatas of the past within a single pore. It was because of the tathāgatas’ inconceivable ability to illuminate infinite world realms with a single ray of light. It was because of the tathāgatas’ inconceivable ability to pervade all buddha realms, which are as numerous as the atoms that comprise all world realms, with a cloud of emanations from a single body hair. It was because of the tathāgatas’ inconceivable ability to reveal the kalpas of the creation and destruction of world realms from a single body hair.

Just as Jetavana was in this way a buddha realm and was completely purified by being a pure realm, in that same way the world realms in the ten directions to the limits of the realm of phenomena, to the limits of space, were also completely purified, adorned, beautified, and with emanated bodies of tathāgatas, and had become similar to Jetavana. They were filled with bodhisattvas; had ocean-like assemblies of followers of tathāgatas; had rainfalls from clouds made of every kind of adornment; were completely illuminated by the lights of all jewels; were adorned by rainfall from clouds made of the entire variety of jewels; were adorned by a covering of clouds made of the adorning features of all realms; were adorned by rainfalls of every kind of divine material;^[48] were adorned by a profusion of clouds of every kind of flower;^[49] were adorned by a beautiful rainfall of clothes of every color falling from a treasure of clouds of trees^[50] of every kind of clothing;F.281.a were adorned by a continuous rainfall from clouds made of every kind of garland, tassel, and string of beads; were adorned by a rain from masses of clouds as extensive as the universe^[51] that were made of various kinds of incense and perfume that pervaded all the directions; were adorned by a continuous rain of a fine powder of networks^[52] of jewels from clouds of networks of flowers made from every kind of jewel; were adorned by clouds of banners and flags made of every kind of jewel and held in the hands of divine maidens who moved to and fro throughout the extent of space; were adorned with a variety of lotuses made from all jewels and with circles of precious petals, tall stems, and pericarps that resounded with the beautiful sounds of music; and were adorned with nets of disks^[53] of every kind of jewel,

nets of lions made of jewels, and various kinds of garlands and strings of beads.

In that way, as soon as the Bhagavat rested in the samādhi called the gaping lion, at that time, in the eastern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Kanaka­megha­pradīpa­dhvajā, the Tathāgata Vairocana­śrī­tejorāja’s buddha realm, where the bodhisattva Vairocana­praṇidhāna­nābhi­raśmi­prabha, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and adorned the sky with clouds of various kinds of adornments: clouds of divine flowers from which a rain of flowers fell,F.281.b clouds of divine perfume from which a rain of perfume was released, clouds of divine jewel lotuses from which a rain of lotuses was scattered, clouds of divine garlands from which a rain of garlands was produced, clouds of divine jewels from which a rain of jewels fell, clouds of divine jewelry from which a rain of jewelry fell, clouds of divine precious parasols from which a rain of parasols was produced, clouds of divine flowers from which a rain of flowers fell, clouds of various kinds of fine divine clothing in different colors from which a rain of clothing fell, clouds of divine precious banners and flags that stood^[54] in the sky, and an array of clouds of every kind of jewel that filled the sky. Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the eastern direction emanated perfectly adorned kūṭāgāras that were covered with a net of precious jewels, each containing a lion throne and a lotus made of precious jewels that shined light in all directions, and he and his entourage seated themselves cross-legged upon the lotuses, their bodhisattva bodies adorned with a network of the kings of precious wish-fulfilling jewels.

In the southern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Vajra­sāgara­garbhā, the Tathāgata Samantāvabhāsa­śrī­garbha­rāja’s buddha realm, where the bodhisattva Duryodhana­vīrya­vega­rāja, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers F.282.a and came to the Sahā world realm. They manifested a network of tassels of every perfume that covered all the oceans of world realms. They manifested a network of tassels of strings of every kind of jewel extending throughout all infinite buddha realms. They manifested a network of tassels and garlands made of every kind of flower that existed throughout all successive buddha realms. They manifested a network of garlands, tassels, and strings of beads that connected all buddha realms.^[55] They manifested a network of chains of vajras that holds the ground beneath all the disks of buddha realms. They manifested the way that all buddha realms possess networks of various kinds of precious jewels. They manifested all world realms having acquired and possessing tassels of various kinds of cloth. They manifested all buddha realms being possessed of networks of many tassels and garlands of a variety of jewels, and all realms possessing a network of tassels and garlands made of the light rays of glorious precious jewels. And they manifested the ground of all world realms having a network of tassels and garlands of precious jewels and beautiful lion images.

Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the southern direction emanated kūṭāgāras made of precious jewels that illuminated the world, each containing a lion throne and a lotus made of precious jewels, which shined light into all directions, F.282.b and he and his entourage seated themselves cross-legged upon the lotuses, their bodhisattva bodies adorned with a network of flowers made from every kind of jewel.

In the western direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Maṇi­sumerūvirocana­dhvaja­pradīpā, the Tathāgata Dharma­dhātu­jñāna­pradīpa’s buddha realm, where the bodhisattva Samanta­śrī­samudgata­tejorāja,^[56] together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and manifested the entire realm of phenomena being filled with clouds of Sumerus of banners,^[57] with various kinds of colors and with various kinds of perfume, that were as numerous as the atoms in countless buddha realms; the entire realm of phenomena being filled with clouds of Sumerus of flowers,^[58] with various kinds of colors and with various kinds of scents, as numerous as the atoms in countless buddha realms; the entire realm of phenomena being filled with clouds of Sumerus of incenses, with various kinds of colors and with various kinds of scents, as numerous as the atoms in countless buddha realms; the entire realm of phenomena being filled with clouds of Sumerus of kings of jewels, as numerous as the atoms in countless buddha realms, in forms resembling every kind of requisite, that have arisen from the brilliance of his pores;^[59] the entire realm of phenomena being filled with clouds of Sumerus of precious jewels, as numerous as the atoms in countless buddha realms, in the forms of various kinds of banners of stars in a display of circles of lights;F.283.a the entire realm of phenomena being filled with clouds of Sumerus of kings of jewels, as numerous as the atoms in countless buddha realms, in the forms of various exceptional displays of the essence of vajras in various colors; the entire realm of phenomena being filled with clouds of Sumerus of precious jewels from the Jambu River that brilliantly illuminate all world realms, as numerous as the atoms in countless buddha realms; the entire realm of phenomena being filled with clouds of Sumerus of precious jewels, as numerous as the atoms in countless buddha realms, that filled the sky and illuminated the entire realm of phenomena; the entire realm of phenomena being filled with clouds of Sumerus of kings of jewels, as numerous as the atoms in countless buddha realms, that were in the form of the features of all tathāgatas; the entire realm of phenomena being filled with clouds of Sumerus of kings of jewels,

as numerous as the atoms in countless buddha realms, that resounded with the bodhisattva conduct that revealed the images of the past practices of all tathāgatas; and the ten directions being filled with clouds of Sumerus of kings of jewels, as numerous as the atoms in countless buddha realms, that formed the images of the bodhimaṇḍas of all tathāgatas.

Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the western direction emanated kūṭāgāras covered by the kings of perfumes and by networks of strings of pearls, each having in its center a lotus made of precious jewels like the banner of Devendra upon a lion throne, F.283.b and he and his entourage seated themselves cross-legged upon the lotuses, with their bodhisattva bodies adorned with a precious network of gold and a crown of kings of wish-fulfilling jewels bound onto their heads.

In the northern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Ratna­vastrāvabhāsa­dhvajā,^[60] the Tathāgata Dharma­dhātu­gagana­śrī­vairocana’s buddha realm, where the bodhisattva Asaṅga­śrī­rāja, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and manifested the sky being adorned by clouds of precious cloth; manifested the sky being adorned by clouds of precious clothing of yellow color, yellow in appearance; manifested the sky being adorned by clouds of precious clothing perfumed by various scents; manifested the sky being adorned by clouds of clothing^[61] made of the kings of jewels that were like the banner of the sun; manifested the sky being adorned by clouds of clothing^[62] made of the kings of jewels that shone with the splendor of gold; manifested the sky being adorned by clouds of clothing made of the kings of jewels that shone with jewels; manifested the sky being adorned by clouds of precious clothing in the manifold forms of all the stars; manifested the ten directions of the sky being filled with clouds of clothing^[63] made of precious jewels that were like cloth^[64] of shining crystal;^[65]F.284.a manifested the ten directions of the sky being filled with clouds of clothing made of kings of jewels that shone with glorious brightness; and manifested the sky being covered by clouds of clothing made of kings of jewels as an ocean of adornments.

Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the northern direction emanated kūṭāgāras of precious jewels that had emerged from oceans, each having in its center a lotus made of precious jewels like the banner of Devendra upon a lion throne, and he and his entourage seated themselves cross-legged upon the lotuses, with their bodhisattva bodies adorned with a network of beautiful lion images made of the kings of precious jewels and with precious star banners above their heads.

In the northeastern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Sarva­mahā­pṛthivī­rāja­maṇi­raśmi­jāla­pramuktā, the Tathāgata Anilambha­cakṣuṣa’s^[66] buddha realm, where the bodhisattva Dharma­dhātu­sunirmita­praṇidhi­candra, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and manifested all infinite world realms being covered by clouds of kūṭāgāras of precious materials; F.284.b manifested all infinite world realms being covered by clouds of kūṭāgāras of perfumes; manifested all infinite world realms being covered by clouds of kūṭāgāras of incense; manifested all infinite world realms being covered by clouds of kūṭāgāras of sandalwood; manifested all infinite world realms being covered by clouds of kūṭāgāras of flowers; manifested all infinite world realms being covered by clouds of kūṭāgāras of jewels; manifested all infinite world realms being covered by clouds of kūṭāgāras of vajras; manifested all infinite world realms being covered by clouds of kūṭāgāras of gold; manifested all infinite world realms being covered by clouds of kūṭāgāras of clothing; and manifested all infinite world realms being covered by clouds of kūṭāgāras of lotuses.

Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the northeastern direction emanated kūṭāgāras of precious jewels^[67] that had gateways that looked out upon the entire realm of phenomena, each having in its center, upon a lion throne, a lotus of precious jewels and unequaled perfume, and he and his entourage seated themselves cross-legged upon the lotuses, with their bodhisattva bodies adorned with a network of flowers made of the kings of precious jewels and turbans that were like a network of various treasures of kings of jewels bound upon their heads. F.285.a

In the southeastern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Gandha­megha­vyūha­dhvajā, the Tathāgata Nāgeśvararāja’s buddha realm, where the bodhisattva Dharmārciṣmattejorāja, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and covered the entire sky with clouds of disks of light the color of gold, covered the entire sky with clouds of disks of light the infinite colors of jewels, covered the entire sky with clouds of disks of light the color of the ūrṇā hair of the tathāgatas, covered the entire sky with clouds of disks of light the color of various jewels, covered the entire sky with clouds of disks of light the color of the center of lotuses, covered the entire sky with clouds of disks of light the color of disks made of the branches of trees made of the precious kings of jewels, covered the entire sky with clouds of disks of light the color of the uṣṇīṣas of the tathāgatas, covered the entire sky with clouds of disks of light the color of Jambu River gold, covered the entire sky with clouds of disks of light the color of the sun, and covered the entire sky with clouds of disks of light the color of the moon and the stars. F.285.b

Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the southeastern direction emanated kūṭāgāras of perfect shining flowers of pristine jewels, each having in its center a lotus of lion-vajra jewels upon a lion throne, and he and his entourage seated themselves cross-legged upon the lotuses, their bodhisattva bodies adorned with a network of precious kings of brightly shining jewels.

In the southwestern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Maṇi­sūrya­pratibhāsa­garbhā, the Tathāgata Dharma­candra­samanta­jñānāvabhāsa­rāja’s buddha realm, where the bodhisattva Sarva­māra­maṇḍala­vikiraṇa­jñāna­dhvaja, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and emanated from all his pores clouds of light rays from flowers, which were as vast as the element of space; emanated from all his pores clouds of light rays from musical instruments, which were as vast as the element of space; emanated from all his pores clouds of light rays from precious jewels, which were as vast as the element of space; emanated from all his pores clouds of light rays from precious clothing perfumed by incenses and perfumes of all kinds,^[68] which were as vast as the element of space; emanated from all his pores clouds of light rays from lightning emanated by nāgas, which were as vast as the element of space;F.286.a emanated from all his pores clouds of light rays from bright, precious jewels, which were as vast as the element of space; emanated from all his pores clouds of light rays from shining gold and precious jewels, which were as vast as the element of space; emanated from all his pores clouds of light rays from shining kings of jewels that were the essence of splendor, which were as vast as the element of space; and emanated from all his pores clouds of light rays from precious jewels that had the nature of illuminating the extent of the three times, like the ocean of the awareness of the tathāgatas, spreading throughout the element of space.

Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the southwestern direction emanated kūṭāgāras with networks of great precious jewels that illuminated the entire realm of phenomena, each having in its center a lotus that radiated light rays of perfumed lamps upon a lion throne, and he and his entourage seated themselves cross-legged upon the lotuses, with their bodhisattva bodies adorned with networks of the stainless essences of kings of jewels and with turbans of kings of jewels that emitted words that guided all beings^[69] bound upon their heads.

In the northwestern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Vairocana­śrī­praṇidhi­garbhā,^[70] the Tathāgata Samanta­vairocana­śrī­meru­rāja’s buddha realm, where the bodhisattva Vairocana­praṇidhi­jñāna­ketu, together with bodhisattvas to the number of atoms in countless buddha realms,F.286.b with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the bodies of all the tathāgatas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the bodies of all the bodhisattvas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the bodies of all the assemblies of followers of all the tathāgatas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the bodies of all the hosts of emanations of all the tathāgatas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of all the past practices of all the tathāgatas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the bodies of all śrāvakas and pratyeka­buddhas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body,F.287.a clouds of images of the forms of all the bodhimaṇḍas and Bodhi trees of all the tathāgatas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of the many images of the miracles of all the tathāgatas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the bodies of all world-lords who appear in the three times; and emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the pure realms of the buddhas who have appeared in the three times.

Instantly these filled the entire element of space, and together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the northwestern direction emanated kūṭāgāras with the essence of the kings of jewels that illuminated every direction, each having in its center, upon a lion throne, a precious lotus that illuminated the directions, and he and his entourage seated themselves cross-legged upon the lotuses, with their bodhisattva bodies adorned with networks of the invincible light of pearls and with turbans that had the illuminating light of all jewels bound upon their heads.

In the downward direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Sarva­tathāgata­prabhā­maṇḍala­vairocanā, the Tathāgata Asaṅga­jñāna­ketu­dhvaja­rāja’s buddha realm, where the bodhisattva Sarvāvaraṇa­vikiraṇa­jñāna­vikrāmin,F.287.b together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and there resounded,^[71] from all his pores, an ocean of the languages,^[72] sounds, speech, and word definitions of all beings; there resounded the thunder of an ocean of clouds of the descriptions of how all the bodhisattvas in the three times originated; there resounded an ocean of clouds of the descriptions of how all the bodhisattvas in the three times fulfilled their aspirations; there sounded an ocean of clouds of the descriptions of how all bodhisattvas correctly accomplished the perfections; there resounded clouds of oceans of descriptions of how the field of conduct of all bodhisattvas pervaded all realms; there sounded an ocean of clouds of the descriptions of the accomplishments and miracles of all bodhisattvas; there resounded an ocean of descriptions of how all tathāgatas went to the bodhimaṇḍa, dissipated the disturbances of Māra, attained buddhahood at the bodhimaṇḍa, and manifested miracles; there resounded^[73] the thunder of an ocean of clouds of the descriptions of the ways and names of the sūtras and how all tathāgatas turned the wheel of the Dharma; there resounded descriptions of the ways and methods of the guiding Dharma that guides all beings through its timely wheel; and there resounded an ocean of descriptions of the aspirations that were made, the particular roots of merit, the time, the methods, and the Dharma, in order to gain the realization of all wisdom.

He approached the Bhagavat, bowed to the Bhagavat, and in the downward direction F.288.a emanated kūṭāgāras that were treasures of all the various kinds of shining jewels in the image of the aerial palaces of all the tathāgatas, each having in its center a lotus of every kind of jewel upon a lion throne. He and his entourage seated themselves cross-legged upon the lotuses, with turbans that were banners shining with the images of all precious bodhimaṇḍas bound upon their heads.^[74]

In the upward direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Akṣaya­buddha­vaṃśa­nirdeśā, the Tathāgata Samanta­jñāna­maṇḍala­pratibhāsa­nirghoṣa’s buddha realm, where the bodhisattva Dharma­dhātu­praṇidhi­tala­nirbheda, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and from all his signs and features of a great being, all his pores, his entire body, all his limbs, his fingers and toes, the words he spoke, and his robe and his skirt he revealed, within all his signs and features of a great being,F.288.b all his pores, his entire body, all his limbs, his fingers and toes, the words he spoke, and his robe and his skirt, the images of an ocean of the past practice of engaging in the perfection of generosity, and all the recipients and the gifts^[75] of all of the assemblies of bodhisattvas, of himself, of the Bhagavat Vairocana, of all the tathāgatas throughout the past, of all prophesied and unprophesied tathāgatas throughout the future who have yet to come, and of all who in the present reside in infinite buddha realms in the ten directions. He made visible the images of an ocean of the entire past practice of engaging in the perfection of correct conduct. He made visible the images of an ocean of the past practice of engaging in the perfection of patience through his limbs, his fingers, and his toes being cut off. He made visible the images of an ocean of the past practice of the diligence, vehemence, and prowess of all bodhisattvas. He made visible the images of an ocean of the past practice of seeking the dhyāna of all the tathāgatas.

He revealed the images of an ocean of the past practices of engaging in perfecting the way of the Dharma wheel of all the tathāgatas, and he revealed the bodies and faces of those seeking the Dharma with great resolve giving away all possessions. He revealed the appearances of an ocean of the past practices of rejoicing in seeing all the tathāgatas, the path of all bodhisattvas, and bringing illumination^[76] to all beings. He revealed the appearances of an ocean of the past practices of the fulfillment of an ocean of prayers by all bodhisattvas through which there is a display^[77] of perfect purification. He revealed the appearances of an ocean of the past practice of engaging in the accomplishment, prowess, and purification of the perfection of strength of all bodhisattvas. Filling the vast expanse of the realm of phenomena with clouds of all miraculous manifestation,F.289.a he revealed the appearances of an ocean of the past practice endowed with the domain of the wisdom of all bodhisattvas.

He approached the Bhagavat, bowed to the Bhagavat, and in the upward direction emanated kūṭāgāras that were adorned by all kinds of lords of vajras, each having in its center a lotus of sapphires upon a lion throne. He and his entourage, their blessed bodies adorned by a network of all shining precious kings of jewels and hung with necklaces of the kings of jewels from which sounded the names of the tathāgatas of the three times, and their heads bound by precious turbans, seated themselves cross-legged upon the lotuses. B25

All those bodhisattvas and their entourages had become so through the completely good conduct and prayer of bodhisattvas. They had been at the feet of all tathāgatas and gazed upon their faces. They possessed the completely pure eyes of wisdom. The ocean of the teaching of the way of the sūtras and the wheel of the Dharma of all the tathāgatas had entered their ears. They had perfectly perfected the perfections that bring the attainment of the power of all bodhisattvas. In each instant they manifested the miracle of going into the presence of all tathāgatas. They had the range of pervading all worlds with a single body. They manifested the appearance of their bodies being present in the assemblies of the pupils of all tathāgatas.F.289.b They had the range of activity of manifesting all worlds being included within one world that is within a single atom. They ripened all beings, being present at the exact time for guiding them. They had the range of activity of emitting from all their pores the thunder of the clouds of the Dharma wheel of all the tathāgatas. They had attained the knowledge that all the realms of beings were like magical tricks. They had realized that all the tathāgatas are like illusions. They were purified by the knowledge that all rebirths within the continuation of existence were like dreams. They knew that all accomplishments of wisdom are like mirages. They had realized that all infinite worlds are like illusory manifestations. They had attained the ten strengths of the tathāgatas and the light of wisdom. They were supreme beings of fearlessness and had the forcefulness of the lion’s roar. They had entered the inexhaustible ocean of unique knowledge. They had obtained the ocean of the languages of beings and the wisdom of the meaning of the words of the Dharma. They possessed an unimpeded scope of wisdom that was as vast as the realm of phenomena and space.

They possessed the pure domain of the wisdom of the clairvoyances of all bodhisattvas. They possessed the diligence that disrupts the domain of all the māras. They were established in the power of knowing the three times. They had attained the unobscured wisdom of all phenomena. They had the field of activity of space without any base. They had everlasting^[78] omniscience. They had diligence as vast as space.^[79] They had the range of wisdom that did not focus on all existences as its object.F.290.a They had the pervading wisdom^[80] of the ocean of processes of the entire realm of phenomena. They had entered through the gateway of the nondifferentiating wisdom of all world realms. They demonstrated the miracle of all the worlds being connected, one with the other. They demonstrated bodies that were born in all kinds of world realms. They had the knowledge of the small and vast, wide and narrow shapes of all world realms. They had realized the wisdom of the small being the vast. They had the knowledge of the vast being the small. They had attained being in the presence of all buddhas in a single instant of mind. They possessed bodies that had been blessed by all the tathāgatas. They had attained the ignorance-free wisdom in all the oceans of the directions. They pervaded all the oceans of the directions with emanations in an instant of mind.

These bodhisattvas who all had such limitless qualities through the blessings of the tathāgatas filled the entirety of Jetavana.

The great śrāvakas, such as Śāriputra, Maudgalyāyana, Mahākāśyapa, Revata, Subhūti, Aniruddha, Nandika, Kapphiṇa,^[81] Kātyāyana, and Pūrṇa Maitrāyaṇī­putra, were present in Jetavana but did not see those miraculous manifestations of the Tathāgata. Neither did they see the miraculous displays of the Buddha, the majesty^[82] of the Buddha, the manifestations of the Buddha, the miracles of the Buddha, the supremacy of the Buddha, the miraculous conduct^[83] of the Buddha, the power of the Buddha, the blessing of the Buddha, or the pure realm of the Buddha.

Nor did they see the inconceivable range of activity of the bodhisattvas, F.290.b the coming of the bodhisattvas, the arrival of the bodhisattvas, the gathering of the bodhisattvas, the approach of the displays of paranormal powers of the bodhisattvas, the circle of the assembly of bodhisattvas, the bodhisattvas arranging themselves in the directions, the display of the lion thrones of the bodhisattvas, the dwellings of the bodhisattvas, the activities of the bodhisattvas, the display of the power of the samādhis of the bodhisattvas, the gaze of the bodhisattvas, the awesomeness of the bodhisattvas, the forcefulness of the bodhisattvas, the offerings made to the Tathāgata by the bodhisattvas, the prophecies given to the bodhisattvas, the ripening of the bodhisattvas, the renunciation^[84] of the bodhisattvas, the purified Dharma bodies of the bodhisattvas, the fulfilled wisdom bodies of the bodhisattvas, the proclaimed^[85] aspiration bodies of the bodhisattvas, the created form bodies of the bodhisattvas, the pure, perfect features of the bodhisattvas, the display of the auras of infinite colors of the bodhisattvas, the network of light rays emanated by the bodhisattvas, the spreading clouds emanated by the bodhisattvas, or the network of the directions being pervaded by the bodhisattvas, nor did they see the miraculous realm of the conduct of the bodhisattvas.

Why was that? Because they did not have the same roots of merit. They had not accumulated in the past the roots of merit that are the cause for seeing the miracles of a buddha; F.291.a they had not in the past taught the qualities and pure display of the buddha realms included within the world realms in the ten directions; they had not described the buddha miracles of the buddha bhagavats; and they had not in the past encouraged beings continuing in saṃsāra to attain the highest, complete enlightenment. They had not established in the minds of others the aspiration to enlightenment; they had not engaged in preventing the discontinuation of the family lineage of the tathāgatas; they did not have the diligence to gather all beings as pupils; they did not encourage bodhisattvas to practice the perfections; and when they were continuing in saṃsāra, they did not have as their goal the level of wisdom that transcends that of all beings.

They had not accumulated the roots of merit to become omniscient. They had not accomplished the roots of merit of a tathāgata who transcends the world. They had not realized the clairvoyance that perceives the miracles in all the pure realms of the buddhas. They did not know the roots of merit from focusing upon the exceptional enlightenment that transcends the world, which is perceived by the vision of the bodhisattvas and originates from the great aspirations of the bodhisattvas.

Nor did all the śrāvakas and pratyeka­buddhas know the exceptional perception of the vision of the wisdom eyes of the completely good bodhisattvas. Nor did they know the attainments^[86] of the bodhisattvas through the illusory nature of phenomena, which arise from the blessing of the tathāgatas;^[87] or the blessing of possessing the various dream-like^[88] perceptions of bodhisattvas; F.291.b or the increasing great power of the joy of bodhisattvas.

Therefore, the great śrāvakas, such as the supreme pair, the excellent pair,^[89] and so on, did not see the miracles of the Tathāgata; they did not hear of them, did not know them, did not comprehend them, did not understand them, were not aware of them, did not believe in them, did not think of them, did not regard them, did not consider them, did not dwell upon them, and did not reflect upon them.

Why was that? Because the scope of a buddha’s wisdom^[90] is not the same as that of the śrāvaka. Therefore, even though the great śrāvakas were present in Jetavana, they did not see the Buddha’s miracles. They did not have the roots of merit that would accord with that. They did not have the pure vision for seeing the Buddha’s miracles. They did not have the samādhi that realizes the power for causing something vast to be within a small object of perception. They did not have the liberation, the miraculous powers, the supremacy, the power, the mastery, the state, the perception, the vision, or the wisdom F.292.a through which they could know, see, comprehend, understand, fathom, realize, view, experience, grasp, surmount, hear from others, teach, describe, reveal, praise, bestow, inspire beings toward, connect beings with, bring beings to, or establish beings in the nature of the Buddha’s miracles.

Why was that? Because they had become what they were through the Śrāvakayāna, had accomplished the path of the śrāvakas, had fulfilled the range of the conduct of the śrāvakas, had gained the result of the śrāvakas, had gained the knowledge of the illumination of the truths, were established in the summit of existence, had attained absolute peace, had minds that were devoid of great compassion, had no regard for all the world realms, and had accomplished their own benefit.

They had gathered and were present in Jetavana before, to the left, to the right, and to the rear of the Bhagavat, but they did not see those miracles of the Buddha.

Why was that? They had not attained omniscient wisdom; they had not accomplished omniscient wisdom; they were not established in omniscient wisdom; they had not prayed for omniscient wisdom; they had not realized omniscient wisdom; they had not become imbued with omniscient wisdom; and they had not become purified in omniscient wisdom and therefore were not able to observe, to know, to see, or to realize the miracles from the Buddha’s samādhi.

Why was that? Because they could be seen through the vision of those who were in the family of bodhisattvas and not through the vision of śrāvakas. Therefore, those great śrāvakas were present in Jetavana but did not see the Tathāgata’s miracles, the Tathāgata’s power, the Tathāgata’s pure realm, or the gathering of the bodhisattvas. F.292.b

By analogy, many hundreds of thousands of pretas, suffering from thirst and hunger, naked, without clothing, their skin the color of being burned, shriveled by the wind and sun, attacked by flocks of crows, and terrified by wolves and jackals,^[91] do not see the great Ganges River even though they are gathered on its opposite banks, because they are obscured by obscuring karma. Some of them see a dry riverbed without water, and some of them see it filled with ashes. In that same way, although the sthaviras, the great śrāvakas, were present in Jetavana, their vision was obscured by the cataracts of the ignorance that is contrary to omniscience. And this is because they did not possess the power of the root of merit of the level of omniscience.

By analogy, a man who is in the middle of a great gathering of many people becomes drowsy. He falls asleep, and in a dream he sees in that place the divine city that is Śakra’s beautiful residence, which is upon the summit of Sumeru and has trees; is encircled by a wall of fruit trees;^[92] is filled with a quintillion female devas and filled with a quintillion male devas; has wish-fulfilling trees that emit divine clothing, strings of pearls, precious ornaments, and various kinds of necklaces; has many trees of musical instruments that emit beautiful music when the divine instruments of various kinds are moved by the breezes; and has an array of all kinds of joyful amusements. He hears the melodious, beautiful sounds made by the female devas who are singing and playing the divine musical instruments, and he thinks that he is there. F.293.a Even though he sees that everywhere this place is adorned by an array of divine things, the many people who are gathered in that same place do not see it, do not know it, and do not perceive it. Why is that? Because it is perceived in a dream by the man who is asleep. Although those many people are in the same place, they do not see it.

In the same way, those bodhisattvas, those lords of the world who aspire to enlightenment, who had received the vast blessing of the Buddha, who had obtained the unmistaken power of their roots of merit, who had made prayers of aspiration for omniscience, who understood well all the qualities of the tathāgatas, who were well established in the vast array of the bodhisattva path, and who were highly accomplished in the Dharma of the aspects of omniscient wisdom^[93]—they had completely excellent bodhisattva conduct, had the pure fulfillment of their prayers of aspiration, had reached the domain of wisdom of all the bodhisattva levels, enjoyed all practices through bodhisattva samādhi, and practiced without impediment the entire range of bodhisattva wisdom, so that they could see, perceive, and experience the inconceivable supremacy of the Buddha and the displays of the Buddha. However, the great śrāvakas, the supreme pair, the good pair, and so on did not see them or know of them, because they did not have the vision of the bodhisattvas.

By analogy, the Himalaya, the king of mountains, F.293.b is filled with places that are the sources of herbs. Those individuals who have acquired the knowledge of mantras, medicine, and herbs and are accomplished in that science,^[94] and who are learned in the usage of all herbs, carry out there the task of collecting those herbs. Others who dwell on that king of mountains and who are herders of animals, cattle, goats, and sheep; those who are hunters; and other people who do not know the science of herbs do not know the taste, power, effects, locations, usages, and application of herbs. In the same way, the bodhisattvas who perceive^[95] the range of activity of the Tathāgata, who have perfected^[96] the range of bodhisattva miracles, can see^[97] the range of miracles of the Tathāgata’s samādhi. The great śrāvakas, the supreme pair, the good pair, and others who were content concerning what had to be done for themselves, who were indifferent concerning what had to be done for others, who were uncaring—although they were present in Jetavana, they did not perceive the range of miracles of the Tathāgata’s samādhi.

For example, this great earth is the perfect source of all jewels. It is filled with many hundreds of thousands of treasures. It is completely filled with different kinds of various jewels. A man who is skilled in the knowledge of the sources^[98] of jewels and treasure, is educated in the science of examining jewels, has knowledge of the science of treasures, is well trained in the craft of jewelry,^[99] and is supported by the power of vast merit will obtain whatever jewels he desires, and he will completely satisfy himself, support his father and mother, care for his sons and daughters, and also distribute his wealth among other beings who are old, sick, poor, suffering misfortune, or in need of food and clothes, F.294.a bringing others various kinds of happiness from wealth. However, those beings who have no knowledge of treasures or the source of jewels and who have not created merit do not have the pure vision of the knowledge of jewels. Even though they are at the very location, they do not perceive that there is precious treasure and a source of jewels, and without that knowledge they do not obtain jewels, nor do they make use of the jewels.

In the same way, the bodhisattvas had the pure vision of wisdom concerning the inconceivable range of the Tathāgata, and they perceived the inconceivable range of the wisdom of the Tathāgata. They were present in Jetavana and saw the miracles of the Buddha, perceived an ocean of the ways of the Dharma, had applied the seal of samādhi, were engaged in making offerings to the Tathāgata, were dedicated to possessing the Dharma, and gathered beings through the four methods of gathering pupils. The great śrāvakas did not see those miracles of the Tathāgata or that gathering of the great assembly of bodhisattvas.

By analogy, a man who is blindfolded arrives at an island of jewels. He walks around that island of jewels, stands on it, sits on it, and lies down on it, but he does not see that source of jewels. He does not see the trees of jewels, the clothing of jewels, the incense of jewels, or all the jewels. He does not know the scope, the value, or the use of those jewels. He does not acquire the jewels. He does not understand what could be done with the jewels. Those who are not blindfolded see and know all those jewels. F.294.b

In the same way, the bodhisattvas had reached the island of the jewels of the Dharma and saw before them the supreme jewel of the Tathāgata, the adornment of the entire world, present in Jetavana and demonstrating the inconceivable miracles of a buddha. The great śrāvakas were present, staying at the feet of the Tathāgata, but did not see manifested miracles from the range of the Tathāgata’s samādhi. They did not see the great assembly of the bodhisattvas who were like a source of jewels. Why was that? Because their eyes of wisdom were blindfolded by the ignorance that is contrary to omniscience. They did not have the purified eyes of wisdom of the bodhisattvas, and they had not realized the comprehension of the lineage of the Dharma’s domain, through which one could see the inconceivable manifestation of miracles from the supremacy of the Tathāgata’s samādhi.^[100]

By analogy, there is the completely purified sight called stainless brilliance, which does not experience any darkness. If a man who has obtained that purified sight named stainless brilliance were to go in the completely black darkness of a dark night among a gathering of a quintillion people who have various^[101] practices and conduct and whose sight is overwhelmed by darkness, he would move, stand, sit down,^[102] and act among them in various ways, but those people will not see or know of that man’s various kinds of activity. F.295.a However, when that man looks in the different directions at the various practices and conduct that the great gathering of beings is performing, he sees their various shapes, their various colors, with none of those various sights unseen. In the same way, the Tathāgata, who has an entourage of an assembly of bodhisattvas, possesses the sight that is pure and unimpeded so that he sees and knows the entire world. He demonstrates the manifestation of the great miracles of a buddha’s samādhi, but the great śrāvakas do not see those great miracles manifested by the samādhi and wisdom of the Tathāgata. Nor do they see that great assembly of the great bodhisattvas.

By analogy, it is like when a bhikṣu in the center of an assembly of many beings rests in the samādhi of the pervasion of earth or rests in the samādhi pervaded by water or the samādhi pervaded by fire, pervaded by air, pervaded by blue, pervaded by yellow, pervaded by red, pervaded by white, pervaded by devas, pervaded by the bodies^[103] of various beings, pervaded by all sounds and voices, or pervaded by all perceptions. That assembly of many beings does not see a mass of water, does not see the light of fire, does not see the pervasion by the bodies of various beings, and so on up to not seeing the pervasion by all perceptions. It only sees him practicing and resting in the samādhis. In the same way, when the Tathāgata manifests inconceivable miracles that are the range of a buddha’s samādhi, the great śrāvakas do not see or know them. F.295.b The bodhisattvas who are following the path of the tathāgatas see and comprehend that range of activity of the tathāgatas.

For example, as soon as a man who creates ointments smears it on his two eyes, an entire multitude of beings cannot see his body, but he can see the bodies of the entire multitude of beings. Whether he is walking, sitting, or standing, he sees the entire multitude of beings. In that same way, the Tathāgata has transcended the world, has passed beyond the range of perception of all beings, and has attained the range of omniscient wisdom but can be perceived by the vision of the wisdom of the bodhisattvas. He can see all beings, but the great śrāvakas do not see the miracle of the Tathāgata.

For example, a deity who accompanies a human for his entire life is always following him. The deity sees the human, but the human does not see the deity. In the same way, the Tathāgata has attained the range of perception of the wisdom of omniscience, and he manifests miracles in the middle of the great gathering of the assembly of bodhisattvas, but the great śrāvakas do not see and do not know of the Tathāgata’s great manifestation of miracles or the miracle of the assembled circle of bodhisattvas.

Consider, for example, a bhikṣu who has reached the perfection of power over his entire mind^[104] and rests in a meditation in which all perception and sensation has ceased. Through his being without perception^[105] or sensation, his six senses do not experience anything. He has not attained nirvāṇa, and worldly events are continuing and present, but through the power and might of being in that meditation, he does not perceive them and does not see them. In the same way, F.296.a the great śrāvakas were present in Jetavana, and they had all the six sensory faculties, but they did not see, did not perceive, and did not know of the manifestation of miracles and supremacy from the samādhi of the Tathāgata. Why is that? The range of activity of the Buddha is profound, vast, immeasurable, difficult to see, and difficult to understand. The Buddha’s range of activity is inconceivable and is inaccessible to the śrāvakas and pratyeka­buddhas. Therefore, the great śrāvakas were assembled in Jetavana and were present at the feet of the Bhagavat, but they did not see the Buddha’s miracles or the great gathering of bodhisattvas. They also did not see or perceive the accumulation in Jetavana of the qualities and adornments of countless, innumerable pure world realms, because they were not worthy of it.

At that time, the bodhisattva Vairocana­praṇidhāna­nābhi­raśmi­prabha recited these verses:

Then the bodhisattva Duryodhana­vīrya­vega­rāja, through the blessing of the Buddha, looked into the ten directions and recited these verses:

Then the bodhisattva Samanta­śrī­samudgata­tejorāja, through the blessing of the Buddha, looked into the ten directions and recited these verses:

Then the bodhisattva Asaṅga­śrī­garbha­rāja, through the blessing of the Buddha, looked into the ten directions and recited these verses:

Then the bodhisattva Dharma­dhātu­praṇidhi­sunirmita­candra­rāja, through the blessing of the Buddha, looked into the ten directions and recited these verses:

Then the bodhisattva Dharmārciṣmattejorāja, through the blessing of the Buddha, looked into the ten directions and recited these verses:

Then the bodhisattva Sarva­māra­maṇḍala­vikiraṇa­jñāna­dhvaja­rāja, through the blessing of the Buddha, looked into the ten directions and recited these verses:

Then the bodhisattva Vairocana­praṇidhāna­ketu­dhvaja, through the blessing of the Buddha, looked into the ten directions and recited these verses:

Then the bodhisattva Sarvāvaraṇa­vikiraṇa­jñāna­vikrānta­rāja,^[133] through the blessing of the Buddha, looked into the ten directions and recited these verses:

Then the bodhisattva Dharma­dhātu­praṇidhi­tala­nirbheda,^[142] through the blessing of the Buddha, looked into the ten directions and recited these verses:

Chapter 2

Samanta­bhadra

Then the bodhisattva mahāsattva Samanta­bhadra looked upon the great assembly of bodhisattvas, and in order to categorize, teach extensively, clarify, illuminate, and give instructions on the Tathāgata’s samādhi called the gaping lion, he taught those bodhisattvas in ten ways the Tathāgata’s samādhi called the gaping lion through the equality of the nature of the realm of phenomena with the element of space, the equality of the three times, the equality of the realm of phenomena, the equality of the realms of beings, the equality of all worlds, the equality of the continuum of karma, the equality of the thoughts of all beings, the equality of the aspirations of beings, the equality of the appearances of phenomena, the equality of the times for ripening beings, and the equality of the faculties of all beings. F.301.b

What were those ten ways?

1. The teaching of the entire succession of buddhas and succession of buddha realms^[144] in the atoms of all the buddha realms that are included within the entire realm of phenomena.

2. The teaching of describing the qualities of a tathāgata until the end of future kalpas in all the buddha realms to the ends of the element of space.

3. The teaching that describes the appearance of tathāgatas in all the buddha realms and the ocean of gateways to enlightenment that have no middle or edge.

4. The teaching of the saṅghas of bodhisattvas, the circles of the assemblies of the tathāgatas, who are facing the bodhimaṇḍas^[145] in all the buddha realms to the ends of the element of space.

5. The teaching of emanations that are like the bodies of the buddhas of the three times that are emanated from all the pores in one instant of mind and pervade the realm of phenomena.

6. The teaching of the ocean of buddha realms in the ocean of directions being blessed as having the same ground and having one body pervading them.

7. The teaching of the power of buddha manifestations appearing on all supporting surfaces^[146] in all three times.

8. The teaching of the manifestations of the buddhas in the succession of realms, as numerous as the atoms of all realms,^[147] throughout the three times in an ocean of kalpas.

9. The teaching of the power of an entire ocean of the prayers of the buddhas of the three times being expressed from all pores and causing the appearance of bodhisattvas.

10. The teaching of the power of buddhas, lion thrones, F.302.a assembled circles of bodhisattvas, the adornment of the bodhimaṇḍa, and the turning of the different Dharma wheels being as extensive as the realm of phenomena.

“Oh jinaputras, the teachings on this samādhi of the gaping lion, such as these ten teachings, are as numerous as the atoms in uncountable buddha realms.

“Oh jinaputras, that is the field of activity of the wisdom of the tathāgatas.”

The bodhisattva Samanta­bhadra, in order to teach an aspect of the meaning of the Tathāgata’s samādhi of the gaping lion, through the blessing of the Buddha looked upon the Tathāgata’s face, looked upon the ocean of the circle of the assembly, looked upon the inconceivable field of activity of the Buddha and the manifestations of the Tathāgata’s samādhi, which have no center or limit, looked at his entry into inconceivable numbers of world realms, looked at the nature of the illusory manifestations of inconceivable wisdom, looked upon the inconceivable equality of the buddhas of the three times, looked upon all his speech, definitions, and ways of the Dharma, which have no center or limit, and recited these verses:

Then the Bhagavat, in order to further^[154] establish those bodhisattvas in this samādhi of the gaping lion, F.303.a emanated from the ūrṇā hair between his eyebrows a great ray of light called illumination of the three times focused on all the entrances into the realm of the Dharma, and he was accompanied by an entourage of light rays as numerous as the atoms in countless buddha realms. They illuminated all the infinite buddha realms in all the oceans of world realms in the ten directions.

Then those bodhisattvas who were assembled in Jetavana saw all the buddha realms that were included within the realm of phenomena, which extended to the limits of space, and the buddha realms that were in the atoms of all buddha realms that were as numerous^[155] as the atoms in all buddha realms. In these buddha realms, which had different names and colors,^[156] different levels of purification, different kinds of grounds,^[157] and different kinds of appearances, there were those who had come to a bodhimaṇḍa, were seated upon a bodhisattva’s lion throne, were being offered to by the lords of the world, and were encircled by a supreme assembly of bodhisattvas and were attaining the highest, complete enlightenment of buddhahood.

They saw in countless buddha realms some who were turning the wheel of the Dharma with an extent of speech that filled the vastness of the realm of phenomena. They saw some who were in the abodes of the devas; some who were in the abodes of the nāgas; some who were in the abodes of the yakṣas; some who were in the abodes of the asuras; some who were in the abodes of the garuḍas; some who were in the abodes of the kinnaras; some who were in the abodes of the mahoragas; some who were in the abodes of lords of humans; some who were in the villages, towns, market towns, districts, countries, and capitals in the world of humans; F.303.b with various miraculous powers, various conducts, various bodies; demonstrating various entrances to samādhi; with the various clairvoyances of samādhi; appearing in various families and castes; manifesting various colors; having various kinds of asuras; emanating various networks of light rays; having various extents of voice, various humans that are being spoken to, and various audiences for their teaching; and teaching the Dharma to the gathered assemblies with various words, expressions,^[158] and definitions.

As many bodhisattvas as there were^[159] saw in each of those gathered assemblies^[160] a tathāgata’s profound miracles from a buddha’s samādhi.

They saw the arising of the images of the miracles of the samādhis of tathāgatas in as many world realms as there are throughout the realm of phenomena and as far as the limits of space, that are present in the ten directions, that are all around in the infinite directions, that are in the entire ocean of directions, that are in the directions^[161] of various gateways into the Dharma, that are conceived to be in the various directions, that are assembled in the various directions, that are divided among the various directions, that belong to the various directions, that are included within the ocean of the various directions, which means in the eastern direction, in the southern direction, in the western direction, in the northern direction, in the northeastern direction, in the southeastern direction, in the southwestern direction, in the northwestern direction, in the upward direction and the downward direction, in the directions of groups of realms, in the directions of groups^[162] of beings, in the directions of the conceived categories^[163] of beings, in the directions of the furthest past, in the ten directions of the present, in the directions that are focused on a very fine hair tip located within the entire expanse of space, in the directions of the succession of atoms in all realms,^[164] in the directions that are included within directions, in the directions where the creation of various kinds of karma is accomplished,F.304.a in the directions where space, which has no middle or edge, is perceived as being in a single hair tip,^[165] in the minds of beings where the three times are united in the state of equality and all beings are within a state of equality, where there is no differentiation between the perceptions of all beings, and where there is the equality of all sounds.

They saw within the groups^[166] of beings the approach of the forms of the tathāgatas before the assemblies that directly perceive them. They saw the sameness of wisdom within all kalpas. They saw in all the realms how equally everywhere there was the perception of the appearance before them of the forms of the tathāgatas in accordance with the aspirations of all beings. They saw their teaching of all the Dharmas of the buddhas so that there was a continuous guiding of all beings. They saw the miraculous activities of the tathāgatas.

The Bhagavat Vairocana, through the four methods of gathering pupils and through their corresponding previous practice of good actions, had adopted all of them as pupils. They were ripened through teaching, hearing,^[167] remembering, and reverence.

They had in the past developed the aspiration to attain the highest supreme enlightenment. When they had come before this and that tathāgata, they had been adopted as their pupils because of their roots of merit.

In that way, through having the corresponding roots of merit and because they were adopted as pupils through the methods of ripening them for omniscience, they saw and perceived the miracles of the samādhi of the Bhagavat Vairocana, which are vast, extending to the limits of space. Some perceived the Dharma body. F.304.b Some perceived the form body. Some perceived his past bodhisattva accomplishment. Some perceived his completion of the perfections. Some perceived the display of his pure field of conduct. Some perceived the miracles of the bodhisattva level. Some perceived the miracles of enlightenment. Some perceived miracles that were not different from the samādhi practiced by a buddha. Some perceived the strengths and fearlessnesses of the tathāgatas. Some perceived the ocean of the realization of a buddha, and so on, perceiving an ocean of a buddha’s miracles as numerous as the incalculable number of atoms in ten buddha realms.^[168] They perceived an ocean of buddha miracles through various aspirations, various paths, various gateways, various entries, various ingresses, various ways, various observances, various directions, various vessels, various regions, various worlds, various attainments, various accumulations, various miracles, and various methods.

The bodhisattvas perceived the ocean of miracles of the Bhagavat Vairocana through various samādhis, which were the bodhisattva samādhi the display of the entire realm of phenomena, the bodhisattva samādhi the radiance of the range of the unimpeded wisdom of all three times, the bodhisattva samādhi the radiance of the wisdom that is inseparable from the basis of the realm of phenomena, the bodhisattva samādhi the radiance of the sky, the bodhisattva samādhi expansion through the attainment of the Buddha’s ten strengths, F.305.a the bodhisattva samādhi the expanding prowess of the display of the fearlessness of buddhahood, the bodhisattva samādhi the essence of the extent of all ways in the realm of phenomena, the bodhisattva samādhi the moon that pervades the entire realm of phenomena with unimpeded sound, and the bodhisattva samādhi the light of the adornment of the equality of the realm of phenomena.

The bodhisattvas perceived the ocean of miracles of the Bhagavat Vairocana through various samādhis, which were the bodhisattva samādhi the banner of the unimpeded methods of the king of the Dharma, the bodhisattva samādhi the vision of an ocean of buddhas in all objects of perception,^[169] the bodhisattva samādhi the banner of the appearance of bodies that are not different from the existences in all worlds, the bodhisattva samādhi the entry into the field that is not different^[170]from the bodies of the Tathāgata, the bodhisattva samādhi the essence of compassion for the continuing suffering in all worlds, the bodhisattva samādhi the blessing based upon the foundation of all phenomena,^[171] the bodhisattva samādhi the appearance of the domain of tranquility in absolute peace, the bodhisattva samādhi the appearance of the complete manifestation of unimpeded nondependent manifestations, the bodhisattva samādhi the blessing that completely unites all realms, the bodhisattva samādhi the attainment of the outer form of enlightenment in all buddha realms, the bodhisattva samādhi the conduct^[172]of the power over the senses among all beings, the bodhisattva samādhi F.305.bthe unimpeded domain of conduct that is superior among all beings, the bodhisattva samādhi the blessing that comes from the birth of the tathāgatas, the bodhisattva samādhi the comprehension of the attainment^[173]of the entire ocean of qualities, the bodhisattva samādhi the blessing for the future accomplishment of all perceivable miracles without exception, the bodhisattva samādhi the comprehension of the ocean of past practices of all tathāgatas, the bodhisattva samādhi the blessing for the future possession of the lineages^[174]of all tathāgatas, the bodhisattva samādhi the blessing of the aspiration for the entire ocean of pure realms in the ten directions in the present, the bodhisattva samādhi the appearance and presence^[175]of all the buddhas in one instant of mind, the bodhisattva samādhi the entry into the apex of nonattachment to objects of perception, the bodhisattva samādhi the blessing of all world realms as a single buddha realm, the bodhisattva samādhi the accomplishment of the emanation of the bodies of all the buddhas,

the bodhisattva samādhi the realization of the ocean of the powers of the vajra lord, the bodhisattva samādhi the blessing of the essence of the single body of all tathāgatas, the bodhisattva samādhi remaining within observation of the processes of the entire realm of phenomena within the fraction of an instant of the mind, the bodhisattva samādhi the blessing that reveals the creation of infinite realms throughout the entire realm of phenomena,F.306.a the bodhisattva samādhi the blessing of the ground on which the crown of the head is placed, the bodhisattva samādhi the blessing of there being no difference between the bodies of beings in all the buddha realms, the bodhisattva samādhi the concentrated approach to all of wisdom’s revolving,^[176] the bodhisattva samādhi the knowledge and differentiation of the characteristics of the nature of all phenomena, the bodhisattva samādhi the domain of the differentiation^[177]of the three times in a single instant of mind, the bodhisattva samādhi the supreme nature^[178]of the processes of the realm of phenomena in all instants of the mind, the bodhisattva samādhi the lion that has the prowess of following the lineages of all the tathāgatas, the bodhisattva samādhi the domain of the eyes that know the entire perceivable realm of phenomena, the bodhisattva samādhi undertaking the prowess of the force of the ten strengths, the bodhisattva samādhi the domain of the eyes that see all perceivable objects, the bodhisattva samādhi the accomplishment of the beauty of beings through the field of all colors, the bodhisattva samādhi the essence of the unwavering revolving, the bodhisattva samādhi the revelation of all phenomena being contained within one phenomenon, and the bodhisattva samādhi the distinguishing of definitions within a single description of one phenomenon.

Those bodhisattvas perceived the ocean of miracles of the Bhagavat Vairocana through entering bodhisattva samādhis as numerous as the atoms in countless realms,F.306.b such as the bodhisattva samādhi the teaching of the Dharma through the blessing of the banner of all the buddhas, the bodhisattva samādhi the unimpeded illumination of the furthest reaches of the three times,^[179] the bodhisattva samādhi the wisdom that comprehends without differentiation all kalpas, the bodhisattva samādhi the realization of the ten strengths in a subtle manner, the bodhisattva samādhi the uninterrupted^[180]accomplishment of bodhisattva conduct throughout all kalpas, the bodhisattva samādhi swift clouds throughout^[181]every direction, the bodhisattva samādhi the accomplishment of the miracles of enlightenment, the bodhisattva samādhi the banner of the happiness of being untouched by any sensation, the bodhisattva samādhi the accomplishment of the entire display of the adornments of space, the bodhisattva samādhi the accomplishment in every instant of clouds of emanations of images of worlds, the bodhisattva samādhi the moonlight of the tathāgatas that is as immaculate as space, the bodhisattva samādhi the blessing of all the tathāgatas as being like space, the bodhisattva samādhi the radiance of the display of power over all phenomena, the bodhisattva samādhi the lamp that distinguishes the meaning of all phenomena, the bodhisattva samādhi the radiance of the field of the ten strengths, the bodhisattva samādhi the banner of the splendor of the buddhas of the three times, the bodhisattva samādhi the essence of the union of all the buddhas, the bodhisattva samādhi the fulfillment of all undertakings in every instant, the bodhisattva samādhi F.307.athe essence of inexhaustible merit, the bodhisattva samādhi the radiance of the guidance^[182]of the vision of infinite buddhas, the bodhisattva samādhi being established like a vajra lion in all phenomena, the bodhisattva samādhi the accomplishment of the complete perception of the vision of the manifestations of all tathāgatas, the bodhisattva samādhi the ascent to the sun that has been ascended to by all the tathāgatas,^[183] the bodhisattva samādhi practicing^[184]the three times as one,

the bodhisattva samādhi the resounding of the voice that emits the complete illumination^[185]of the peace that is the nature of all phenomena, the bodhisattva samādhi passing over^[186]the boundary of seeing all buddhas, the bodhisattva samādhi the entire realm of phenomena without exception being a blossoming bed of lotuses, the bodhisattva samādhi looking upon the baseless phenomena of space, the bodhisattva samādhi the process of the coming together of the ocean of the ten directions into one direction, the bodhisattva samādhi entering the gateway of the entire basis of the realm of phenomena, the bodhisattva samādhi the possession of the essence^[187]of the entire ocean of phenomena, the bodhisattva samādhi the body of peace that emits light for all beings, the bodhisattva samādhi the accomplishment of all clairvoyances and aspirations in a single instant of mind, the bodhisattva samādhi the blessing of complete enlightenment everywhere at all times, the bodhisattva samādhi the entry into the realization of all phenomena as a single display,F.307.b the bodhisattva samādhi the appearance of the body^[188]that has the memory of all the buddhas, the bodhisattva samādhi the realization of the wisdom that is vastly different from that of beings, the bodhisattva samādhi one’s own body’s pervasion in a single instant of the infinite ways of the realm of phenomena, the bodhisattva samādhi the light of the display of the single way of all phenomena through the single way of the realm of phenomena, the bodhisattva samādhi the blessing of the brilliance of the wheel of the field of the Dharma of all^[189]the buddhas, the bodhisattva samādhi the blessing of practicing the aspiration to perceive the realms of beings as illusions, the bodhisattva samādhi the nondifferentiation of the basis of all world realms, the bodhisattva samādhi the prowess of manifesting the magnificence of lotuses, the bodhisattva samādhi the clairvoyant knowledge of the successive bodies of all beings, the bodhisattva samādhi the blessing of bodies that come to all beings, the bodhisattva samādhi the clairvoyance that differentiates the language of all beings in an ocean of the aspects of the voices of all beings, the bodhisattva samādhi the essence of the faith that is no different from the treasure of great compassion, the bodhisattva samādhi the comprehension of the ultimate realization of the true nature by all the buddhas, the bodhisattva samādhi the supremacy of the lion gazing on the palace of liberation,F.308.a and other samādhis.

Those bodhisattvas, through entering the path of samādhis such as those, which were as numerous as the atoms in countless buddha realms, perceived the Tathāgata Vairocana’s oceans of miracles of buddhahood, and they remembered the same kinds of miracles that he had performed in the past, with their comprehension pervading the entirety of the realm of phenomena in each instant of mind.^[190]

Those bodhisattvas had come to Jetavana and were assembled before the Bhagavat; they were seated upon lotuses made of various jewels^[191] in the centers of lion thrones, which were as extensive as world realms and as numerous as the atoms in ten buddha realms; they had appeared through the miracle of great wisdom and knowledge; they had attained the level of sharp wisdom and knowledge; they had completely analyzed through wisdom; they had appeared in the family that is the origin of wisdom; they were facing^[192] omniscient wisdom; they had the undimmed eyes of wisdom; they approached the equality of all buddhas; they continuously engaged with phenomena without conceptualization; they had understood all perceived phenomena; they had the perception of the peace that is the nature of all phenomena; they had the supreme basis for the nirvāṇa that is the pacification of all worlds;^[193] they were present in the variety of all worlds; they did not dwell anywhere but went to all realms; they were not based upon the level of phenomena;^[194] they were based^[195] within the divine palace of the unconcealed nature of all phenomena; they followed the disciplined conduct through which they ripened all beings;^[196] they taught all beings the path to bliss; they had the field of activity that is the abode of the superior wisdom and liberation;F.308.b they had the wisdom bodies that have reached the apex of the absence of desire; they rose above the ocean of all existences; they revealed the summit of existence to all beings; they had the disk that illuminated the ocean of the Dharma; they rested in the essence of the samādhi that is like an ocean;^[197] they had minds endowed with great compassion; they had realized the nature of phenomena to be like that of an apparition; they comprehended all worlds to be like dreams; they understood that the vision of all the tathāgatas is like an illusion; they knew all speech and sound to be like echoes; they had attained the knowledge that the creation of phenomena is like a magical manifestation;

they had the excellent acquisition of aspirations; they possessed the skillfulness of the pure domain of wisdom; they had minds of complete peace, perfect peace; they possessed the field of wisdom of all the classes of dhāraṇīs; they had the complete prowess of the power of unfailing samādhi; they had the sight that has reached the limits of the nature of phenomena; they had attained the conduct that has no dependence on any phenomenon; they had traversed an endless ocean of wisdom; they had attained the strength and power of the perfection of wisdom; they had reached the highest state among all beings through their perfection of miraculous powers; they had attained dominion over the perfection of samādhi; they possessed the irreversible wisdom of being skillful in the goals of all the tathāgatas; they were wise in the methods of illuminating the treasure^[198] of the Dharma; they were learned in the knowledge of etymologies; they possessed the unceasing clouds of Dharma and the power of eloquence; they possessed the lion’s roar of the fearless bull;F.309.a they had the joyous aspiration in the joy of phenomena having no basis; they saw all phenomena with undimmed sight; they were moons with the knowledge of the arising and destruction of worlds;^[199] they were disks of wisdom with the light rays that practiced all the ways of truth; they were turning wheels of the vajra merit of wisdom; they transcended all analogies; they were the growing sprouts of the wisdom that has^[200] power over all phenomena; they were the victory banners of heroes; they had the heroism that overthrows the banners of all the māras; they had the brilliance of the sun^[201] of infinite wisdom; they had bodies that transcended those of all beings; they had the unobscured knowledge of all phenomena;^[202] they had awakened to the knowledge that is the apex of all that is ceasing and unceasing; they were summit dwellers through having reached every summit; they had the sight of the knowledge that is attentive to the practice^[203] that has no features; they were skilled in the causes^[204] of the accomplishment of all bodhisattva conduct;

they possessed the range of nondual wisdom; they discerned all the existences in worlds; there appeared to them the images of all the existences in buddha realms that have no locations; they were devoid of all the darkness of phenomena; they had reached the sun disks^[205] of wisdom that are free of darkness; they shined the radiance of the Dharma in every direction; they were the supreme fields of merit for all beings; they were moons of fruitful hearing, seeing, and aspiration; they were Sumerus of merit that had transcended all worlds; they were heroes who had vanquished the hosts of opponents; they made the sounds of their voices resound throughout all the buddha realms;F.309.b they gazed insatiably upon the bodies of all the buddhas; they possessed the power of the appearance of the bodies of^[206] the buddhas; they magically manifested^[207] the bodies that were appropriate for guiding beings; they filled all the widespread realms with their one body; they had pure orbits of accomplishment;^[208] they were ships that are vehicles of great wisdom moving without impediment;^[209] they were orbs of wisdom that illuminated all the bodies in the realm of phenomena; they were suns of wisdom that rose over all beings; they had pleasing forms^[210] in accordance with the wishes of beings; they had the wisdom that discerned the motivations and faculties of all beings; they had attained the unobscured domain of all phenomena; they had understood the unborn nature of all phenomena; they had the mastery of uniting the minute and the vast;

they had definitive knowledge of the profound way of buddhahood; they were skilled in profound meanings and the usage of terms; they communicated with unending words, terms, and meanings; they taught the entire ocean of sūtras condensed into one word; they had the miraculous power of a vast body of dhāraṇīs and wisdom; they had the power of possessing the mental retention of infinite kalpas; they had the wisdom that was aware, in one instant of mind, of dwelling in countless kalpas;^[211] they had the knowledge of all worlds through knowing the three times in one instant of mind; through the dhāraṇīs of the Dharma, they had the memory and eloquence of an endless ocean of the Buddhadharma; they unceasingly turned the Dharma wheel in accordance with their knowledge of all beings; they had attained the illumination through wisdom of the domain of the buddhas; they constantly remained in magnificent samādhi;F.310.a they were at the unimpeded summit of being wise in the knowledge that differentiates between all phenomena; they disported themselves with wisdom within the domain of liberation that is superior to all phenomena; they had transformed all sense objects into excellent adornments; they had followed and entered every direction^[212] in the realm of phenomena; they had entered^[213] the realm of phenomena through all the different directions; they had awakened to enlightenment in the minute, in the vast, in atoms;^[214] their nature was colorless^[215] yet they manifested every color; they had brought together everything in one direction; they had an essence of wisdom and merit that developed infinite qualities and wisdom in one form;^[216] they were praised and eulogized by all the buddhas; and they described qualities and excellences with unceasing words and terms.

The bodhisattvas who had gathered and were assembled in Jetavana had entered the ocean of the qualities of the Tathāgata and were illuminated by the light rays of the Tathāgata.

Through the nature of their attainment of great joy, and through their attainment of the inconceivable splendor of bodhisattva qualities, an array of miraculous manifestation that originated from great joy issued forth from all their bodies, the kūṭāgāras, the bodhisattva enjoyments, the bodhisattva thrones, and the entirety of Jetavana, and it spread throughout the entire realm of phenomena. It was like this: in each instant of the mind there issued forth vast clouds of networks of light rays that brought satisfaction to all beings and pervaded the ten directions; there issued forth clouds of bells made of a variety of precious materials,F.310.b from which resounded praises of the qualities and excellences of all the tathāgatas in the three times and which pervaded the ten directions; there issued forth from all sensory objects clouds of the music of^[217] all beings that possessed the beautiful sounds of the music of the ripening of the karma of all beings, and it resounded and pervaded throughout the ten directions; there issued forth a multitude of clouds that manifested all the ways of bodhisattva prayers and the variety of bodhisattva conduct, and they pervaded throughout the ten directions; they resounded with the sound of the prayers of all bodhisattvas and pervaded throughout the ten directions; there issued forth a multitude of clouds of the emanations and manifestations of all the tathāgatas, speaking with the voices of all the tathāgatas, which pervaded throughout the ten directions; there issued forth a multitude of clouds of the adorning characteristics and features of the bodies of bodhisattvas, which described the successive births of buddhas in all realms and pervaded throughout the ten directions; there issued forth a multitude of clouds of the enlightenment that is equally the essence of all the tathāgatas in the three times, and they taught the appearance of the array of the attainment of buddhahood by all the tathāgatas and pervaded throughout the ten directions; there issued forth a multitude of clouds of the bodies of the lords of nāgas from all sensory objects, which let fall a rain of various kinds of perfume and pervaded throughout the ten directions; there issued forth a multitude of clouds of bodies that resembled the lords of beings, described the completely good bodhisattva conduct,F.311.a and pervaded the ten directions; there issued forth a multitude of clouds of images of the pure realms that had the nature of all precious materials, made visible the turning of the Dharma wheel by all tathāgatas, and pervaded the ten directions; and there issued forth other such clouds of vast arrays of miraculous manifestations as numerous as the atoms in buddha realms beyond enumeration through the transformative power of those bodhisattvas and from their nature of having attained the radiance of an inconceivable ocean of qualities.

The bodhisattva Mañjuśrī, seeing in the ten directions all those manifestations of miracles through the miraculous power of the Buddha, recited these verses:

Those bodhisattvas were continuously illumined by the samādhi of the Buddha. Each of those bodhisattvas had entered gateways of great compassion as numerous as the atoms in innumerable buddha realms and F.312.a brought even more benefit for beings. Resting in meditation in that way there issued from each of their body hairs light rays as numerous as the atoms in innumerable buddha realms, and from the tips of each of those light rays there issued clouds of bodhisattvas’ emanations, emanated bodies that resembled the bodies of the Indras of all worlds, bodies that looked upon all beings and ripened all beings. Having issued forth, they pervaded the realm of phenomena in all directions. They inspired all beings, ripened them, and guided them.

They inspired beings with the gateways that taught being reborn in paradises after death; with the gateways that taught rebirth in all world realms; with the gateways that taught the domain of bodhisattva conduct; with the gateways that taught dreams, which were as numerous as the atoms in innumerable buddha realms; with the gateways that arose from aspirations of all bodhisattvas; with the gateways that shook the world realms; with the gateways that taught the conduct of the perfection of generosity; with the gateways that were dedicated to and accomplished the qualities of all the tathāgatas; with the gateways that taught the perfection of patience when one’s limbs and various body parts are cut off; with the gateways that taught the perfection of diligence through the great miracles of the bodhisattvas; with the gateways that described the dhyānas, liberations, and samādhis of the bodhisattvas and the radiance of the domain that is the path of the wisdom of the buddhas; with the gateways that taught the sacrificing of countless bodies for the sake of seeking all the Dharmas of the buddhas F.312.b and for the sake of each word and letter of the Dharma; with the gateways of going into the presence of all the tathāgatas and asking questions concerning all the Dharmas; with the gateways of being focused on the radiance of an ocean of the ways of attaining going into the presence of beings when the time is right and, in accordance with their aspirations, ripening them for omniscience; with the gateways that teach the victory banner of the power of the invincibility of the merit and wisdom of bodhisattvas in the face of māras and adversaries; with the gateways that teach the level^[223] of the wisdom that has knowledge and understanding of all crafts; with the gateways that teach the level^[224] of knowledge and understanding that is superior to that of all beings; with the gateways that teach the level^[225] of the wisdom that has the knowledge and understanding of the different aspirations of all beings; with the gateways that teach the level^[226] of the wisdom that has the knowledge and understanding of the capabilities, entrances, engagements, and various kleśas and predispositions of all beings;^[227] and with the gateways that teach the level of the wisdom that has the knowledge and understanding of the variety of karma and practices of all beings.

^[228] With other such gateways as numerous as the atoms in innumerable buddha realms that contained methods for ripening and guiding beings, those bodhisattvas went to the abodes of all beings and appeared there. Some went to the abodes of devas and appeared there. Some went to the abodes of nāgas and appeared there. Some went to the abodes of yakṣas and appeared there. Some went to the abodes of gandharvas and appeared there. Some went to the abodes of asuras and appeared there. Some went to the abodes of garuḍas and appeared there. Some went to the abodes of kinnaras and appeared there. Some went to the abodes of mahoragas and appeared there. Some went to the abodes of the lords of Brahmā deities and appeared there.F.313.a Some went to the abodes of humans and appeared there. Some went to the realms^[229] of Yamas and appeared there. Some went to all the abodes of pretas and appeared there. Some went to the worlds of the hells and appeared there. Some went to births as animals^[230] and appeared there.

In order to ripen and guide with undivided great compassion, with undivided aspiration, with undivided wisdom, with an undivided attraction of beings, and in accordance with the aspirations of beings, those beings who are guided by seeing them, guided by hearing them, guided by remembering them, guided by the scope of their voices, guided by the sound of the river of their names, guided by their halos, or guided by their emanating a net of light rays—those bodhisattvas in Jetavana filled with an array of various emanations the entire extent of world realms and the entire extent of the realms of beings without moving from the feet of the Tathāgata.

Some made their own dwellings, kūṭāgāras, thrones, and retinues appear throughout the ten directions without moving from the feet of the Tathāgata. Some sent forth clouds of emanations, while some appeared to go alone, with no companion, in order to ripen beings, without moving from the circle of the Tathāgata’s entourage. Some appeared in the form of śramaṇas, some in the form of Brahmās, some in the form of those adorned all over with all emblems,^[231] some in the form of physicians, some in the form of merchants, some in the form of disciples, F.313.b some in the form of dancers, some in the form of devotees to deities, and some in the form of those skilled in all crafts, all of them appearing in villages, towns, market towns, regions, and capitals. They appeared at the times that were the appropriate times, assuming different appropriate bodies, with different colors and body shapes, different voices, different languages, different kinds of conduct, and different kinds of residence. They practiced the bodhisattva conduct in which all beings are known to be illusions, which illuminated the entire realm of crafts, which was a bright lamp that revealed the knowledge of all beings, which was adorned with the blessing of all truths,^[232] which had the light that illuminated all Dharmas,^[233] and which purified beings in the yānas in all directions, and they practiced the bodhisattva conduct that illuminated the entire domain of the Dharma. In order to ripen and guide beings, they appeared in villages, towns, market towns, regions, and capitals.

Chapter 3

Mañjuśrī

Mañjuśrī Kumāra­bhūta was residing^[234] in his kūṭāgāra together with bodhisattvas who had the same conduct; vajrapāṇis who constantly followed him; devas with physical bodies whose minds aspired to serve all the buddhas and were dedicated to bringing power to the entire world; devas who walked on foot following their past aspirations; devas of the earth who aspired to hear the Dharma; devas of pools, lakes, ponds, reservoirs,wells, and rivers who were dedicated to great compassion;F.314.a devas of fire who brought illumination through the light of wisdom; devas of the air who wore precious crowns; devas of the directions who illuminated the directions with wisdom; devas of the night who were dedicated to eliminating the darkness of ignorance; devas of the day who were dedicated to producing the daylight of the tathāgatas; devas of the sky who were dedicated to orbiting^[235] in the sky of the entire realm of phenomena; devas of the ocean^[236] who were dedicated to rescuing beings from the ocean of existence; devas of mountains who were dedicated to gathering the accumulation of omniscience and whose minds had ascended to the summit^[237] of the roots of merit; devas of rivers who were dedicated to adorning all beings and who were dedicated to aspiring to the characteristics and supernatural power of all the buddhas; devas of towns who were dedicated to caring for the towns that are the minds of all beings; nāga lords who were devoted to and longed for the town of the omniscient Dharma;^[238] yakṣa lords who were engaged in protecting all beings; gandharva lords who were dedicated to increasing the power of joy in all beings; kumbhāṇḍa lords who were dedicated to preventing rebirth as pretas; garuḍa lords who were engaged in aspiring to bring all beings out of the ocean of existence; asura lords who had the aspiration to attain the body and power of the Tathāgata, which have transcended the entire world; mahoraga lords F.314.b who rejoiced in seeing the Tathāgata and bowed down to him; deva lords who had been saddened by saṃsāra and gazed with admiration;

and lords of Brahmakāyika devas who bowed down with great respect.

Mañjuśrī, together with them, displaying the prowess of a bodhisattva, respectfully made praises and offerings. Then he came out of his abode and circumambulated the Bhagavat many hundreds of times, keeping him to his right, and made many offerings. He then left the presence of the Bhagavat and departed to the land of the southern region. B27

Through the blessing of the Buddha, Brother Śāriputra saw Mañjuśrī Kumāra­bhūta, who, with that display of bodhisattva miracles, departed from Jetavana and went to the southern region. He thought, “I will go with Mañjuśrī Kumāra­bhūta to that land.”

Leading his following of sixty bhikṣus, he left where he was sitting, approached the Bhagavat, bowed his head to the Bhagavat’s feet, and asked for the Bhagavat’s permission. When the Bhagavat had given it, Śāriputra circumambulated him three times, left the presence of the Bhagavat, and went to where Mañjuśrī Kumāra­bhūta had gone, together with his following of sixty bhikṣus who had all newly and not long before entered homelessness. They were the bhikṣus Sāgara­buddhi, Mahāsudata, Puṇya­prabha, Mahāvatsa, Vibhudatta, Viśuddhacārin, Devaśrī, Indramati, Brahmottama, Praśānta­mati, and others. F.315.a

They had all served jinas in the past, planted^[239] the roots of merit, had profound aspiration, had the purified eyes of faith, practiced with a vast mentality, had the power to see the buddhas in the directions, had realized the nature and character of the Dharma, had the intention to benefit others, aspired to the qualities of the Tathāgata, and had been guided by the Dharma teaching of Mañjuśrī Kumāra­bhūta.

Leading those followers, Śāriputra went to where Mañjuśrī Kumāra­bhūta had gone.

When Brother Śāriputra was on the way, he looked at all those bhikṣus and said to the bhikṣu Sāgara­buddhi, “Sāgara­buddhi, regard the bodhisattva Mañjuśrī upon a path that has a checkerboard pattern^[240] and displays of his path as he walks along it.

“His pure body is inconceivable to devas and humans. It is beautified by the signs and features of a great being. It has a pure halo of light. It emits a display of a network of light rays that brings joy to countless beings. It brings to an end the sufferings of countless beings. It is accompanied by a perfect entourage, and it is in possession of past roots of merit.

“The displays of the prowess of his path are directed toward the domain of every direction; the displays of his perfection of merit issue forth to the right and left as great treasures.

“These displays emerge from within all the trees as the result of his roots of merit from serving past buddhas. All the lords of the world bow down to him and send down a rain of clouds of offerings. All the tathāgatas in the ten directions emanate^[241] multitudes of disks composed of nets of light rays that F.315.b resound with all the Dharma of the buddhas and descend^[242] onto the crown of his head.”

Beginning with the above, Brother Śāriputra described, explained, announced, narrated, related, elucidated, and brought illumination to the bhikṣus concerning Mañjuśrī’s measureless displays of the qualities of following the path.

The more that Sthavira Śāriputra described Mañjuśrī Kumāra­bhūta’s qualities, the more the minds of the bhikṣus became purified and became clearer, the strength of their joy increased, delight arose, the continuum of their minds became adept, their faculties became clearer, their happiness increased, they cast off unhappiness, they became free of the mind’s faults, they repelled all obscurations, they became intent on seeing the Buddha, their minds turned to the Buddha’s Dharma, their bodhisattva faculties were purified, the power of their bodhisattva faith developed, great compassion arose, they gained the prowess of the domain of the perfections, they fully developed great compassion, and they perceived the ocean of buddhas in the ten directions.

Having attained the power of aspiration to omniscience, they spoke these words: “Upādhyāya, we pray that we too may be able to go into the presence of that supreme being.”

Then Brother Śāriputra, together with the bhikṣus, went to where Mañjuśrī Kumāra­bhūta was and said these words: “Mañjuśrī, these bhikṣus wish to see you.”

Then Mañjuśrī Kumāra­bhūta, F.316.a together with the entire circle of his followers, turned^[243] and looked upon the bhikṣus with the majestic gaze of an elephant.

The bhikṣus bowed their heads to the feet of Mañjuśrī Kumāra­bhūta, and then with their palms together in reverence they said, “Holy being, through the roots of merit from seeing you and paying homage to you, and also our other roots of merit that you know we have, that our upādhyāya knows we have, and that the Bhagavat Tathāgata Śākyamuni sees we have, may we become like you. May we obtain bodies that are the same as yours, voices the same as yours, and features the same as yours, and may we attain miraculous powers the same as yours.”

When the bhikṣus had said this, Mañjuśrī Kumāra­bhūta said to the bhikṣus, “Bhikṣus, the noble man or noble woman with the ten unflagging motivations who enters the Mahāyāna will ascend to the level of a tathāgata, and therefore, it goes without saying,^[244] to the level of a bodhisattva. What are those ten? They are (1) the unflagging motivation to see, pay homage to, offer to, and serve all the tathāgatas; (2) the unflagging motivation to never abandon accumulating all roots of merit; (3) the unflagging motivation to seek all Dharmas; (4) the unflagging motivation to practice all the bodhisattva perfections; (5) the unflagging motivation to accomplish all the bodhisattva samādhis; (6) the unflagging motivation to enter all successive times; F.316.b (7) the unflagging motivation to purify the extensive oceans of buddha realms in the ten directions; (8) the unflagging motivation to ripen and guide all realms of beings; (9) the unflagging motivation to accomplish the conduct of a bodhisattva in all realms and kalpas; and (10) the unflagging motivation to accomplish one power of the tathāgatas by ripening all beings in the way that one would ripen one being through the practice of perfections as numerous as the atoms in all buddha realms.

“Bhikṣus, the noble man or noble woman with faith who has these ten unflagging motivations will accomplish all roots of merit, will turn away from all existences in saṃsāra, will transcend all the worldly existences, will transcend all the levels of śrāvakas and pratyeka­buddhas, will become a member of the family of all the tathāgatas, will accomplish the aspirations of all bodhisattvas, will purify the practice of the qualities of all the tathāgatas, will purify all bodhisattva conduct, will have the strength of all tathāgatas, will subdue all māras and adversaries, will ascend to the level of bodhisattvas, and will approach the level of the tathāgatas.” F.317.a

When the bhikṣus heard this way of the Dharma, they attained the samādhi the unimpeded vision that sees all the buddhas. Through its power they saw all the tathāgatas and the circles of their assemblies that were present in infinite, endless world realms in the ten directions. They also saw every being that had been reborn into an existence in those world realms. They saw every being in those world realms.^[245] They saw the various divisions of those world realms. They knew the number of atoms in those worlds. They saw the residences and adornments made of jewels^[246] that those beings enjoyed. They heard the ocean of the aspects of speech of those tathāgatas. They knew those Dharma teachings through their words, letters, definitions, languages,^[247] names, and symbols.^[248] They viewed the minds, faculties, and aspirations of those beings. They knew ten lifetimes back into the past and ten lifetimes into the future. They comprehended the explanations of ten turnings of Dharma wheels by those tathāgatas. They comprehended ten attainments of manifestations of miraculous powers. They comprehended the accomplishment of ten ways given in the teachings. They comprehended ten explanations of the words of the teachings. They comprehended ten accomplishments of the analytic knowledge of those tathāgatas.

As soon as they attained that samādhi, F.317.b they perfected ten thousand aspects of the aspiration to enlightenment, they attained ten thousand samādhis, they purified ten thousand aspects of the perfections, they attained a great radiance, they illuminated the domain of great wisdom, and they attained ten bodhisattva clairvoyances.

They who had thus attained the small young seedlings of clairvoyance and had gained the resolute aspiration to enlightenment were then inspired to and established in completely good bodhisattva conduct^[249] by Mañjuśrī Kumāra­bhūta.

They who were thus established in completely good bodhisattva conduct entered an ocean of great aspirations and fulfilled them. Through fulfilling an ocean of great aspirations with a pure motivation they attained purity of the body. Through purity of the body they attained lightness of body. Through that purity of body and lightness of body they vastly increased their entrances to clairvoyances. They attained everlasting clairvoyances. Through that attainment of clairvoyance, while constantly remaining at the feet of Mañjuśrī Kumāra­bhūta and in order to accomplish all the Dharmas of the buddhas, they created clouds of the activities^[250] of the bodies of all the tathāgatas in the ten directions.

Then Mañjuśrī Kumāra­bhūta, having established those bhikṣus in the aspiration to the highest, complete enlightenment, traveled to the southern region and came to the great city called Dhanyākara. Having reached there, he and his entourage went the east of Dhanyākara, F.318.a where there was a great forest called Vicitra­sāla­dhvaja­vyūha.^[251] It was a sacred place where buddhas of the past had dwelled. It had been consecrated by the tathāgatas for the ripening of beings. Its name was renowned throughout endless realms. It was a place where the Bhagavat, when he was practicing bodhisattva conduct in the past, performed many difficult actions of generosity. It was a place where devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans constantly engaged in making offerings.

There Mañjuśrī Kumāra­bhūta taught the sūtra called The Radiance of the Way of the Essence of Phenomena, from which arose a septillion^[252] sūtras. During that teaching, many hundred thousand quintillions of nāgas came from the great ocean. When they had heard that way of the Dharma, they became disgusted with their existences as nāgas and aspired to have the qualities of a tathāgata. They abandoned their nāga existences and gained rebirth as devas or humans. Ten thousand nāgas attained irreversibility from the highest, complete enlightenment. During the time he taught that Dharma, endlessly numerous realms of beings were guided through the three yānas.

The people in Dhanyākara heard that Mañjuśrī Kumāra­bhūta had come to Dhanyākara and was dwelling in the sacred Vicitra­sāla­dhvaja­vyūha.

The leading^[253] upāsaka Mahāprajña and upāsakas, upāsikās, sons, and daughters, F.318.b each accompanied by an entourage that numbered five hundred, came out from Dhanyākara city and went to where Mañjuśrī Kumāra­bhūta was.

The upāsaka Mahāprajña, with other upāsakas such as Sudatta, Vasudatta, Puṇya­prabha, Yaśodeva, Somaśriti, Somanandi, Sumati, Mahāmati, Rāhulabhadra, Bhadra­śrī, and so on, each with an entourage of five hundred upāsakas, came to where Mañjuśrī Kumāra­bhūta was, bowed their heads to his feet, circumambulated Mañjuśrī Kumāra­bhūta three times, and sat to one side.

The upāsikā named Mahāprajñā, with other upāsikās such as Suprabhā, Sugātrā, Subhadrā, Bhadra­śrī, Candra­prabhāsā, Ketuprabhā, Śrībhadrā, and Sulocanā and so on, each with an entourage of five hundred upāsikās, came to where Mañjuśrī Kumāra­bhūta was, bowed their heads to his feet, circumambulated Mañjuśrī Kumāra­bhūta three times, and sat to one side.

The head merchant’s son^[254] Sudhana, with other sons of head merchants such as Suvrata, Suśīla, Svācāra, Suvikrāmin, Sucinti, Sumati, Subuddhi, Sunetra, Subāhu, Suprabha, and so on, each with an entourage of five hundred sons of head merchants, came to where Mañjuśrī Kumāra­bhūta was, F.319.a bowed their heads to his feet, circumambulated Mañjuśrī Kumāra­bhūta three times, and sat to one side.

Subhadrā, the daughter of the layman Mahāprajña, with other daughters such as Bhadrā, Abhirāmavartā, Dṛḍhamatī, Śrībhadrā, Brahmadattā, Śrīprabhā, Suprabhā, and so on, each with an entourage of five hundred daughters, came to where Mañjuśrī Kumāra­bhūta was, bowed their heads to his feet, circumambulated Mañjuśrī Kumāra­bhūta three times, and sat to one side.

Then Mañjuśrī Kumāra­bhūta, knowing that the men, women, boys, and girls from Dhanyākara had gathered and assembled, overwhelmed them with the magnificence of his teaching in accordance with their wishes, comforted them with the magnificence of his great love, accomplished the teaching of the Dharma through the magnificence of his great compassion, and investigated their minds and aspirations through the magnificence of his wisdom. Delighting in teaching the Dharma with his great discernment, he observed Sudhana, the head merchant’s son.

He said, “Why is Sudhana, the head merchant’s son, called Sudhana? The instant that Sudhana, the head merchant’s son, entered his mother’s womb, all around his home seven precious sprouts^[255] emerged. Beneath those precious sprouts there were seven treasures of precious substances. Those precious sprouts made of those seven precious substances rose up through the ground from those treasures, which were gold, silver, beryl, crystal, red pearls, emeralds, and white coral.

“After ten months, when his limbs and body parts were completely formed, F.319.b he was born. At that time, those seven great treasures became visible, rising up above the ground to the height and breadth of seven cubits, bright and beautiful. Inside the house appeared five hundred pots made of various kinds of precious substances. There were pots filled with ghee, pots filled with sesame oil, pots filled with honey, and pots filled with butter. There were individual pots filled with whatever was necessary. There were diamond pots filled with every kind of perfume, pots of aromatic wood filled with various kinds of cloth, crystal pots filled with various kinds of enjoyable food delicious with perfect flavors, jewel pots filled with various kinds of precious substances, gold pots filled with silver powder, silver pots filled with gold dust, pots of silver and gold filled with beryl jewels, quartz pots filled with white coral, white-coral pots filled with quartz jewels, emerald pots filled with red pearls, red-pearl pots filled with emeralds, cat’s-eye-jewel pots filled with moonstone jewels, moonstone-jewel pots filled with cat’s-eye jewels, and so on. Five hundred such precious pots appeared.

“As soon as that Sudhana, the head merchant’s son, was born, there fell a rain of wealth, grain, money, gold, and all kinds of jewels in all the storerooms and granaries in the house.

“The brahmin prognosticators, his parents, and his relatives said, ‘As soon as he was born there appeared this perfection of much wealth,’ and they gave him the name Sudhana, meaning Excellent Wealth. F.320.a

“This Sudhana, the head merchant’s son, has served past jinas, has planted roots of merit, possesses a vast aspiration, and is motivated to follow kalyāṇamitras. His physical, vocal, and mental actions are irreproachable. He is dedicated to purifying the bodhisattva path. He is focused on omniscience. He is a worthy vessel for the Dharma of the buddhas. He has a pure manner^[256] of aspiration. He has perfected an unimpeded aspiration for enlightenment.”

Then Mañjuśrī Kumāra­bhūta looked upon Sudhana, the head merchant’s son, welcomed him, and taught him the Dharma. He taught the Dharma through teaching on the Dharma of all the buddhas, on uniting and attaining the Dharma of all the buddhas, on the infinity of all the buddhas,^[257] on the successive appearance of all the buddhas, on the pure circles of the followers of all the buddhas, on the display^[258] of the Dharma wheels and emanations^[259] of all the buddhas, on the pure characteristics and features of the bodies of all the buddhas, on the accomplishment of the Dharma body of all the buddhas, on the display of the speech of all the buddhas, on the pure display of the auras of all the buddhas, and on the equality of all the buddhas.

Mañjuśrī Kumāra­bhūta, F.320.b through speaking about the Dharma, taught, motivated, encouraged, and inspired Sudhana, the head merchant’s son, and that great assembly of beings, and made them develop the aspiration to the highest, complete enlightenment and remember their past roots of merit.

He blessed and made happy^[260] the beings from the city of Dhanyākara by teaching them the Dharma according to their wishes, and he departed.

Then Sudhana, the head merchant’s son, having heard from Mañjuśrī Kumāra­bhūta the nature of the greatness and^[261] qualities of the buddhas, aspired to the highest, complete enlightenment. He diligently followed behind Mañjuśrī Kumāra­bhūta, reciting these verses of praise to him:

Then Mañjuśrī Kumāra­bhūta looked with the gaze of an elephant upon Sudhana, the head merchant’s son, and said to him, “Noble one, it is excellent, excellent, that you have developed the aspiration for the highest, complete enlightenment, wish to follow a kalyāṇamitra and complete the path of a bodhisattva, and wish to ask about bodhisattva conduct.

“Noble one, it is like this: serving, following, and attending to a kalyāṇamitra is the basis and the corresponding cause for the attainment of omniscience.

“Therefore, noble one, you should not tire of serving and honoring a kalyāṇamitra.” F.323.a

Sudhana said, “Ārya, teach me in detail—how does a bodhisattva train in bodhisattva conduct? In what way does a bodhisattva practice it? How does a bodhisattva commence with bodhisattva conduct? How does a bodhisattva practice bodhisattva conduct? How does a bodhisattva perfect bodhisattva conduct? How does a bodhisattva purify bodhisattva conduct? How does a bodhisattva enter into bodhisattva conduct? How does a bodhisattva attain bodhisattva conduct? How does a bodhisattva follow bodhisattva conduct? How does a bodhisattva gain hold^[297] of bodhisattva conduct? How does a bodhisattva increase bodhisattva conduct? How does a bodhisattva perfect the domain of completely good conduct?”

Then Mañjuśrī Kumāra­bhūta recited these verses to Sudhana, the head merchant’s son:

Then Mañjuśrī Kumāra­bhūta, having recited those verses, said to Sudhana, the head merchant’s son, “Noble one, it is excellent, excellent, that you have in that way developed the aspiration to enlightenment F.324.a and have the intention to seek for bodhisattva conduct!

“Noble one, in that way, the beings who develop the aspiration for the highest, complete enlightenment are very rare. Even more rare are the beings who, having developed the aspiration for the highest, complete enlightenment, then seek for bodhisattva conduct.

“Therefore, noble one, bodhisattvas should gain certain knowledge from true kalyāṇamitras. They should be tireless in their search for kalyāṇamitras. They should never have enough of looking at the kalyāṇamitras. They should successfully master the teachings of the kalyāṇamitras. They should not become angered by the kalyāṇamitras’ conduct of skillful methods.

“Noble one, in this southern region there is a land named Rāmāvarānta, in which there is a mountain called Sugrīva, where there lives a bhikṣu by the name of Meghaśrī. Go to him and ask him, ‘How do bodhisattvas train in bodhisattva conduct? How do bodhisattvas practice it? How do bodhisattvas commence with bodhisattva conduct? How do bodhisattvas practice bodhisattva conduct? How do bodhisattvas perfect bodhisattva conduct? How do they purify it? How do they enter it? How do they attain it? How do they follow it? How do they maintain^[303] it? How do they increase it? How do bodhisattvas perfect the domain of completely good conduct?’

“Then that kalyāṇamitra will teach you the domain of completely good conduct.”

Then Sudhana, the head merchant’s son, filled with joy, delighted, elated, pleased, and happy, F.324.b bowed his head to the feet of Mañjuśrī Kumāra­bhūta. He circumambulated Mañjuśrī Kumāra­bhūta many hundreds of thousands of times, keeping him to his right, and, looking back at him many hundreds of thousands of times, with his mind enraptured by that kalyāṇamitra, unable to endure not seeing that kalyāṇamitra, with his face covered in tears and weeping, he departed from Mañjuśrī Kumāra­bhūta.

Chapter 4

Meghaśrī

Then Sudhana, the head merchant’s son, eventually arrived at the land called Rāmāvarānta. Having arrived there, he traveled through the land of Rāmāvarānta. Enjoying the delightful pleasures that arose from his past roots of merit and through the power of vast karma, he came to Sugrīva Mountain. He climbed Sugrīva Mountain and, seeking the bhikṣu Meghaśrī, he went to its eastern side. In the same way, he went to its southern, western, northern, northeastern, southeastern, southwestern, and northwestern sides, looking up and down for the bhikṣu Meghaśrī.

After seven days had passed, he saw the bhikṣu Meghaśrī walking on a plateau^[304] on the summit of another mountain.

He went to where the bhikṣu Meghaśrī was and bowed his head to the bhikṣu Meghaśrī’s feet. He circumambulated the bhikṣu Meghaśrī, keeping him to his right. He sat before him and with palms pressed together said, “Ārya, I wish to know this: When bodhisattvas have developed the aspiration to the highest, complete enlightenment, how do bodhisattvas train in bodhisattva conduct? How do bodhisattvas practice it? How do bodhisattvas commence in bodhisattva conduct? F.325.a How do bodhisattvas practice bodhisattva conduct? How do bodhisattvas perfect bodhisattva conduct? How do they purify it? How do they enter it? How do they attain it? How do they follow it? How do they maintain^[305] it? How do they increase it? How do bodhisattvas perfect the domain of completely good conduct?

“Ārya, I have heard that you give instruction and teachings to bodhisattvas! Therefore, Ārya, teach me how bodhisattvas set out for the highest, complete enlightenment!”

The bhikṣu Meghaśrī said to Sudhana, the head merchant’s son, “Noble one, it is excellent, excellent, that you have developed the aspiration for the highest, complete enlightenment and are asking about the bodhisattva conduct.

“Noble one, it is like this: these are difficult, extremely difficult—seeking the bodhisattva conduct, seeking the bodhisattva’s scope of activity, seeking the bodhisattva’s pure setting-forth, seeking the bodhisattva’s pure path, seeking the bodhisattva’s pure, vast conduct, seeking the bodhisattva’s pure attainment of the higher cognitions, manifesting the bodhisattva’s liberations, manifesting the bodhisattva’s continuum^[306] of compassion for the world,^[307] the bodhisattva’s compliance with the aspirations of beings, F.325.b the bodhisattva’s revelation of the gateways to saṃsāra and nirvāṇa, and seeking the bodhisattva’s activities that are unstained by composite defects, noncomposite defects, and fear.

“Noble one, through the power and might of my aspiration, through having the pure eyes of wisdom and the pure eyes of faith, and by looking straight ahead with the illumination of the light of wisdom, perceiving everything before me, the entire unobstructed field of vision, with a sight that is free of all obscuration, with astute observation, with a completely pure field of vision, and with a pure body, and bowing down toward the extent of every direction with a skillful bowing-down of the body, with the power of retaining the clouds of Dharma of all the buddhas, and with the might of the power of retention, I see the tathāgatas in the realms in every direction before me.

“In that way, I see one tathāgata in the eastern direction; I see two buddhas, ten buddhas, a hundred buddhas, a thousand buddhas, a hundred thousand buddhas, ten million buddhas, a billion buddhas, ten thousand million buddhas, a trillion buddhas, a quintillion buddhas, and so on up to limitless, immeasurable, countless, inconceivable, unequaled, infinite, endless, incalculable, and more indescribable than indescribable numbers of buddhas.

“I see tathāgatas as numerous as the atoms in Jambudvīpa, tathāgatas as numerous as the atoms in the world realm of four continents, in the world realm of a thousand four-continent worlds, in the world realm of a million four-continent worlds, and in the world realm of a billion four-continent worlds. F.326.a

“I see buddhas as numerous as the atoms in ten buddha realms. I see buddhas as numerous as the atoms in a hundred buddha realms. I see buddhas as numerous as the atoms in a thousand buddha realms. I see buddhas as numerous as the atoms in a hundred thousand buddha realms. I see buddhas as numerous as the atoms in ten million buddha realms. I see buddhas as numerous as the atoms in a billion buddha realms. I see buddhas as numerous as the atoms in ten billion buddha realms. I see buddhas as numerous as the atoms in a trillion buddha realms. I see buddhas as numerous as the atoms in a quintillion buddha realms. I see buddhas as numerous as the atoms in more indescribable than indescribable numbers of buddha realms.

“Just as I see in the east, in the south, in the west, in the north, in the northeast, in the southeast, in the southwest, in the northwest, below, and above, I see one tathāgata and so on up to tathāgatas as numerous as the atoms in more indescribable than indescribable numbers of buddha realms.

“In each direction I see tathāgatas of various colors, of various shapes, with various miraculous powers, with various majestic miracles, with various assemblies of followers, shining with networks of many light rays in many colors, in infinite colors, in an array of different pure buddha realms and palaces, with different kinds of pure lifespans, addressing^[308] beings in accordance with their aspirations, F.326.b manifesting different kinds of miracles through the pure attainment of buddhahood, and resounding with the majestic lion’s roar of the buddhas.

“In that way, noble one, I have attained mindfulness of the buddhas through beholding the aggregation of the knowledge of all objects of perception from all sides.

“But how could I know the conduct or describe the qualities of the pure domain of the infinite^[309] wisdom of the bodhisattvas who have attained the gateway of mindfulness of the buddhas called the completely radiant domain through seeing before them the domains of all the tathāgatas, all the displays of pure buddha realms and palaces?

“They are the ones who have attained the gateway of mindfulness of the buddhas called all beings through their pure vision of the tathāgatas addressing beings^[310] in accordance with their aspirations.

“They are the ones who have attained the gateway of mindfulness of the buddhas called the ten strengths^[311] through following the immeasurable ten strengths of the tathāgatas.

“They are the ones who have attained the gateway of mindfulness of the buddhas called the Dharma through listening to the Dharma while looking upon clouds of the bodies of all the tathāgatas.

“They are the ones who have attained the gateway of mindfulness called the essence of the illumination of the directions through entering an undifferentiated ocean of buddhas in the ocean of all the directions.

“They are the ones who have attained the gateway of mindfulness of the buddhas called entering the ten directions through perceiving the subtle objects of perception that are the majestic miracles of the tathāgatas.

“They are the ones who have attained the mindfulness of the buddhas called the kalpas through perceiving the vision of never being apart from the tathāgatas of all the kalpas.

“They are the ones who have attained the gateway of mindfulness of the buddhas called time through never being separated from the companionship of the vision of the tathāgatas of all times. F.327.a

“They are the ones who have attained the gateway of mindfulness of the buddhas called the realms through perceiving the vision of the superior buddha realms and the unsurpassable bodies of the buddhas.

“They are the ones who have attained the gateway of mindfulness of the buddhas called the three times through their own motivations and aspiration conjoining within the domains of the tathāgatas of the three times.

“They are the ones who have attained the gateway of mindfulness of the buddhas called locations through perceiving the vision of the arrival of the succession of the tathāgatas in all locations.

“They are the ones who have attained the gateway of mindfulness of the buddhas called peace through perceiving in each instant the passing into nirvāṇa of all tathāgatas in all world realms.

“They are the ones who have attained the gateway of mindfulness of the buddhas called separation through perceiving in one day in all places the departure of all the tathāgatas.

“They are the ones who have attained the gateway of mindfulness of the buddhas called vastness through perceiving the body of each tathāgata while sitting cross-legged filling the realm of phenomena.

“They are the ones who have attained the gateway of mindfulness of the buddhas called subtle through discerning the accomplishment^[312] of the appearance of countless buddhas on the tip of a single hair.

“They are the ones who have attained the gateway of mindfulness of the buddhas called display through perceiving the vision in one instant of the manifestation of the miracles of the attainment of buddhahood in all world realms. F.327.b

“They are the ones who have attained the gateway of mindfulness of the buddhas called equality through attaining the radiance of the wisdom and miraculous display of the wheel of the Dharma by all the buddhas who have appeared.

“They are the ones who have attained the gateway of mindfulness of the buddhas called mind through the vision of their own mind and thoughts attaining the radiance of all the tathāgatas.

“They are the ones who have attained the gateway of mindfulness of the buddhas called karma through the vision of the images of the karma that has been accumulated by all beings.

“They are the ones who have attained the gateway of mindfulness of the buddhas called miracles through the direct perception in all directions of the vision of the buddhas miraculously filling the entirety of the realm of phenomena with a vast bed of lotuses.

“They are the ones who have attained the gateway of mindfulness of the buddhas called space through seeing the formation of clouds of the forms of the tathāgatas, resounding with their voices,^[313] throughout space in the realm of phenomena.

“Depart, noble one. In this southern region there is a district called Sāgara­mukha. There dwells a bhikṣu by the name of Sāgara­megha. Go to him and ask him, ‘How does a bodhisattva train in bodhisattva conduct? How does a bodhisattva practice it?’

“Noble one, that kalyāṇamitra will explain it to you.^[314] He will reveal to you the cause of the accumulation of merit. He will make you understand the level^[315] of vast accumulation. He will describe the vast power and might of roots of merit. F.328.a He will make known to you the vast cause for the accumulation of the aspiration to enlightenment. He will provide the basis for the cause of the great radiance of the Mahāyāna. He will enable in you the vast power of the accumulation of the perfections. He will enable you to purify your entry into the vast ocean of conduct. He will enable you to purify a vast domain of aspirations. He will enable you to develop vast displays that emerge from everywhere. He will augment the vast power of great compassion.”

Then Sudhana, the head merchant’s son, bowed his head to the feet of the bhikṣu Meghaśrī, circumambulated the bhikṣu Meghaśrī a hundred thousand times, keeping him to his right, and, looking back a hundred thousand times, departed from the bhikṣu Meghaśrī. B28

Chapter 5

Sāgara­megha

Then Sudhana, the head merchant’s son, contemplated the instruction of that kalyāṇamitra. He remembered the radiance of his wisdom.^[316] He analyzed that bodhisattva’s liberation. He reflected on^[317] the bodhisattva’s way of samādhi. He looked at the way of an ocean of bodhisattvas. He aspired toward the domain of buddhahood. He delighted in the direction of the vision of the buddhas. He contemplated the ocean of buddhas. He remembered the succession of buddhas. He comprehended that which is understood in the way of the buddhas.^[318] He looked into the sky of the buddhas.

Eventually he arrived in the area called Sāgara­mukha F.328.b and went to where the bhikṣu Sāgara­megha was. He bowed his head to the feet of the bhikṣu Sāgara­megha, circumambulated him many hundreds of thousands of times, keeping him to his right, sat before him, and with palms together said, “Ārya, I am set on the highest, complete enlightenment. I seek to enter the ocean of the highest wisdom. However, I do not know how bodhisattvas turn away from worldly existences and attain^[319] the family of the tathāgatas; how they cross the ocean of existence and enter the ocean of omniscience; how they transcend the level of foolish, ordinary beings and attain the family of the tathāgatas; how they turn away from the flow^[320] of saṃsāra and enter the flow of bodhisattva conduct; how they turn back from the wheel of the continuum of saṃsāra’s ocean and enter^[321] the wheel of bodhisattva conduct and aspiration; how they defeat all the domains of the māras and manifest the arising^[322] of all the domains of the buddhas; how they dry up the ocean of existences and expand the ocean of great compassion; how they shut the gateway to all unfortunate existences, lower existences, and downfalls and open the gateway to the higher existences and nirvāṇa; how they destroy the gateway to the city of the three realms and open the gateway to the palace of omniscience; how they reject craving for all things and develop the aspiration to gather all beings.”

After he had said that, the bhikṣu Sāgara­megha said to Sudhana, the head merchant’s son, F.329.a “Noble one, it is excellent, excellent, that you have developed the aspiration for the highest, complete enlightenment.

“Noble one, the beings who have not planted roots of merit do not develop the aspiration for enlightenment.^[323]

“The aspiration for enlightenment is developed by those beings who have attained the complete illumination, by the roots of merit, of all gateways, who are illuminated by the light of the wisdom of the samādhi of the path that has the essence of methods, who have accumulated a vast accumulation of an ocean of merit, who have a continuity of all good actions, who never tire of relying on all the kalyāṇamitras, who have no concern for their own bodies or lives, who are free from all fixation on things, whose minds are as even as completely level ground, who possess a nature of compassion and kindness, who are focused^[324] on all those dwelling in the states of existence, and who long for the scope of activity of the tathāgatas.

“In other words, they have developed a motivation of great compassion so as to protect all beings. They have developed a motivation of great love so as to treat all beings equally. They have developed the motivation to bring happiness so as to bring to an end the mass of suffering of all beings. They have developed the motivation to bring benefit so as to turn beings away from all bad qualities. They have developed the motivation of sympathy so as to protect from all fear. They have developed the motivation of nonattachment so as to eliminate all obscurations. They have developed a vast motivation so as to pervade the entire realm of phenomena. They have developed an infinite motivation so as to extend throughout and be present everywhere in the realm of space. They have developed a stainless motivation so as to perceive the vision of all the tathāgatas. F.329.b They have developed a pure motivation in order for their wisdom to extend throughout the three times without exception. They have developed a motivation for wisdom in order to dispel wisdom’s obscurations^[325] and enter into an ocean of omniscient wisdom.

“Noble one, for twelve years I have dwelled in this area called Sāgara­mukha. I focused on the great ocean, facing it, and I contemplated the ocean in this way: ‘It is vast and immeasurable; it is stainless and clear; it is deep and unfathomable; it becomes steadily deeper and stays perfectly the same; it is a source of a variety of many jewels; it is a limitless mass of water; it has many different colors and is inconceivable; it has infinite spirits; it is the dwelling place of a multitude of various creatures; it receives the rain from great clouds; and it is neither filled nor diminished.’

“Noble one, I thought, ‘Is there anything in this world realm that is greater than this ocean? Is there something that is vaster, more measureless, deeper,^[326] or more marvelous?’ While I was engaged in attention to this through contemplation, there appeared a great lotus from under the great ocean. It had a stem of unsurpassable precious sapphire jewels that was as hard as diamond. It was adorned with great precious beryl jewels. It had vast leaves of stainless Jambu River gold. It displayed a yellow sandalwood pericarp^[327] and stamens of emerald jewels. It was as vast and large as the ocean. A gathering of a million^[328] asura lords held the stem. It was covered from above by a network of a million various jewels.F.330.a A million nāga lords sent down a rain of incense. A million garuḍa lords hung from their beaks streamers of silk and strings of jewels. A million kinnara lords looked on with a wish to benefit. A million mahoraga lords encircled the lotus and bowed down to it. A million rākṣasa lords bowed down and made offerings to it. A million gandharva lords played music and sang various melodious songs in praise and as an offering. A million deva lords sent down rain from clouds of divine flowers, perfume, garlands, incense, ointments, powders, clothing, parasols, banners, and divine flags. A million Brahmakāyika lords reverently bowed their heads, paid homage, and made offerings.

A million Śuddhāvāsa devas placed their palms together and paid homage. A million cakravartins, lords of humans, welcomed it with an offering of the seven jewels, and a million ocean devas rose up and paid homage to it.

“A million precious asteria jewels displaying light rays adorned it. A million perfectly arranged precious jewels of pure merit^[329] beautified it. A million radiant^[330] precious jewels were its stainless center. It blazed with a million glorious precious jewels. It had the infinite shining of a million variegated treasures of precious jewels. It was beautified by a perfectly arranged display of a million precious Jambudvīpa^[331] jewels. F.330.b It had an unsurpassable display of a million precious diamond^[332] jewels. It had a plenitude of illustrious blazing precious sunstone jewels. It had an arrangement of a million radiant precious jewels of various colors. It had the unceasingly brightly shining display of a million precious wish-fulfilling kings of jewels.

“That great lotus had arisen from a tathāgata’s transcendent roots of merit and remained through the aspiration of bodhisattvas. It could be perceived in all directions. It had come forth as an illusory phenomenon. It had been created from pure, stainless actions. It was the display of the unalloyed true nature. It was produced like a phenomenon in a dream. It was sealed as being a noncomposite phenomenon. It possessed the nature of being free of attachment. It pervaded the domains of the directions throughout the vast realm of phenomena. It accorded with the majestic radiance^[333] of the domain of buddhahood. It would be impossible to fully comprehend its display of form, qualities, shape, and colors even in hundreds of thousands of asaṃkhyeya kalpas.

“I saw the clear image of the body of a tathāgata sitting cross-legged on that great lotus and filling it. I saw that tathāgata’s body extending from here up to the summit of existence. I saw the inconceivable display of that tathāgata’s seat. I saw the inconceivable circle of his followers, the inconceivable extent of his halo, his inconceivable perfect primary signs of a great being, his inconceivable various secondary features of a great being, his inconceivable majesty and power, F.331.a his inconceivable miracles of buddhahood, the inconceivable color of the tathāgata’s body, the inconceivable invisible crown of his head,^[334] and his inconceivable vast tongue.

“I heard the inconceivable display of that buddha’s speech and the inconceivable range of his voice. I comprehended his inconceivable limitless strength, his inconceivable display of fearlessness, and his inconceivable accomplishment of the power of discernment. I remembered his inconceivable past accomplishment of bodhisattva conduct. I saw the inconceivable miracle of his complete enlightenment. I heard the inconceivable resounding of the thunder of Dharma and the inconceivable array of the perceived communication of the complete teaching. I saw the inconceivable, immeasurable right and left parts of his body and the inconceivable accomplishment of a body that benefits beings.

“That tathāgata extended his right hand and stroked my head and taught me a Dharma teaching called All-Seeing Eyes, which is the field of all the tathāgatas, reveals the conduct of bodhisattvas, illuminates the different bases of the realm of phenomena,^[335] illuminates the compiled^[336] field of all Dharmas, is the pure vision of the forms of the range of all realms, scatters the entire range of adversaries, defeats the entire range of the discord of the māras, F.331.b brings satisfaction to all realms of beings, illuminates the darkness in the minds of all beings, communicates^[337] in accord with the thoughts of all beings, and illuminates the turning wheel of the faculties of all beings.

“I acquired, possess, follow, and contemplate this Dharma teaching called All-Seeing Eyes.

“Having thus acquired it, if one were to use a volume of ink equal to the great ocean and a heap of pens the size of Sumeru, the king of mountains, to write it out, one would not be able reach the end of a single chapter, a single gateway, a single Dharma way, or a single category of words from that Dharma teaching, nor could one diminish what is to be written, complete it, finish it, or reach the end.

“Noble one, in that way I have possessed this Dharma teaching called All-Seeing Eyes for an entire twelve years. Having thus acquired it, in a single day I can understand countless chapters through the illumination of the light of the power of retention called remembering what is heard. I can comprehend countless chapters through the illumination of the light of the power of retention called the gateway to peace. I can fathom countless chapters through the illumination of the light of the power of retention called endless revolving. I can consider and investigate countless chapters through the illumination of the light of the power of retention called examining and analyzing the levels. I can conclude countless chapters through the illumination of the light of the power of retention called majestic. I can accomplish countless chapters through the illumination of the light of the power of retention called array of lotuses. I can elucidate countless chapters through the illumination of the light of the power of retention called distinct voice. I can distinguish countless chapters through the illumination of the light of the power of retention called the essence of space. I can expand on countless chapters through the illumination of the light of the power of retention called the multitude of stars. I can arrange countless chapters through the illumination of the light of the power of retention called the essence of the ocean. F.332.a

“Beings have arrived before me to the east. There are devas and deva lords, nāgas and nāga lords, yakṣas and yakṣa lords, gandharvas and gandharva lords, asuras and asura lords, garuḍas and garuḍa lords, kinnaras and kinnara lords, mahoragas and mahoraga lords, humans and human lords, brahmins and brahmin lords. I establish them in and bring them all into this Dharma teaching called All-Seeing Eyes that illuminates the conduct of the tathāgatas and bodhisattvas. For all of them I clarify, delineate, elucidate, describe, teach,^[338] categorize, expand, reveal, expound, and illuminate this Dharma teaching called All-Seeing Eyes.

“As in the east, it is the same for the beings who arrive to the south, the west, the north, the northeast, the southeast, the southwest, the northwest, above, and below.

“Noble one, in this way I know but one Dharma teaching. How could I know the conduct or describe the qualities of bodhisattvas? They have entered the ocean of bodhisattva conduct in order to gain pure aspiration; they have entered the ocean of all aspirations in order to remain continuously throughout all kalpas; they have entered the ocean of all beings in order to follow a conduct that accords with their wishes; F.332.b they have entered the ocean of the minds of all beings in order to communicate wisdom; they have entered the ocean of all good qualities^[339] in order to develop the unimpeded radiance of the wisdom of the ten strengths; they have entered the ocean of the faculties of all beings in order not to miss the time for ripening and guiding them; they have entered the ocean of realms in order to fulfill the aspiration to purify all realms; they have entered the ocean of buddhas in order to serve and make offerings to the tathāgatas; they have entered the ocean of Dharma in order to communicate^[340] wisdom; they have entered the ocean of good qualities in order to reach attainment; and they have entered the ocean of the languages of beings in order to turn the wheel of the Dharma in all languages.

“Depart, noble one. Sixty yojanas from here on the road south, there is a place named Sāgara­tīra on the road to Laṅka. There dwells a bhikṣu by the name of Supratiṣṭhita. Go to him and ask him, ‘How does a bodhisattva train in bodhisattva conduct?’ ”

Then Sudhana, the head merchant’s son, bowed his head to the feet of the bhikṣu Sāgara­megha, circumambulated the bhikṣu Sāgara­megha many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from the bhikṣu Sāgara­megha.

Chapter 6

Supratiṣṭhita

Then Sudhana, the head merchant’s son, remembering the instructions of the kalyāṇamitra and the Dharma teaching called All-Seeing Eyes, contemplating the miracles of that tathāgata, keeping in his mind the clouds of the words and terms of that Dharma, F.333.a comprehending that ocean of Dharma gateways, observing the precepts of that Dharma, entering^[341] those ways of turning toward^[342] the Dharma, absorbed into the sky of that Dharma, purifying the range of that Dharma, and meditating on the precious continent^[343] of that Dharma, eventually arrived at Sāgara­tīra in the Laṅka region.^[344] Wishing to see the bhikṣu Supratiṣṭhita, he looked for him in the eastern direction. In the same way, wishing to see the bhikṣu Supratiṣṭhita, he looked for him everywhere: in the southern direction, in the western direction, in the northern direction, in the northeastern direction, in the southeastern direction, in the southwestern direction, in the northwestern direction, above, and below.

Then he saw the bhikṣu Supratiṣṭhita walking back and forth in the sky accompanied by countless hundreds of thousands of devas.

He saw deva lords in the sky making offerings to the bhikṣu Supratiṣṭhita with clouds of scattered divine flower petals, the sound of countless clouds of divine music, and countless adorning streamers and banners.

He saw that nāga lords in the sky had created high clouds, made of the spreading incense smoke of black agarwood, from which came inconceivable claps of thunder.

He heard kinnara lords offering their divine beautiful voices in songs of praise and the sounds of a concert with all musical instruments being played.

He saw mahoraga lords in the sky joyfully and with faith bringing forth an inconceivable cloud of fine clothing in beautiful colors,^[345]F.333.b with the appearance of delighting in the bhikṣu Supratiṣṭhita.

He saw asura lords in the sky conjuring an inconceivable cloud of precious jewels shining with an inconceivable display of qualities.

He saw a gathered multitude of garuḍa lords in human form, color,^[346] and shape, encircled by the daughters of the garuḍa lords, delighting^[347] in nonviolence^[348] and with their palms together in homage.

He saw an inconceivable hundred thousand yakṣa lords, arranged with their retinues in the sky, who had very ugly bodies and the power of love toward the bhikṣu Supratiṣṭhita.

He saw an inconceivable hundred thousand rākṣasa lords with their retinues in the sky who circled around the bhikṣu Supratiṣṭhita, guarding him.

He saw an inconceivable hundred thousand Brahmakāyika lords with their retinues in the sky with their palms together in homage, engaged in singing his praises with beautiful, melodious voices.

He saw an inconceivable hundred thousand Śuddhāvāsa devas in their aerial palaces in the sky making offerings to the bhikṣu Supratiṣṭhita.

Sudhana, the head merchant’s son, on seeing the bhikṣu Supratiṣṭhita walking in the sky, was filled with joy, delighted, elated, pleased, and happy. He placed his palms together in homage and said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know this—how should a bodhisattva seek for the Buddhadharma? F.334.a How should a bodhisattva obtain the Buddhadharma? How should a bodhisattva compile the Buddhadharma? How should a bodhisattva serve^[349] the Buddhadharma? How should a bodhisattva protect^[350] the Buddhadharma? How should a bodhisattva follow the Buddhadharma? How should a bodhisattva accumulate^[351] the Buddhadharma? How should a bodhisattva pervade^[352] the Buddhadharma? How should a bodhisattva purify the Buddhadharma? How should a bodhisattva train in the Buddhadharma?^[353] How should a bodhisattva understand the Buddhadharma?

“Ārya, I have heard that you give instruction and teachings to bodhisattvas! Therefore, Ārya, teach me how bodhisattvas should practice the Buddhadharma so that while practicing they will not lack the sight of the Buddha in order to not become separated from the truth; will not lack the vision of the bodhisattvas in order to have the same way^[354] as the roots of merit of all bodhisattvas; will not lack the Buddhadharma in order to realize wisdom; will not lack the bodhisattva aspiration in order to attain all the goals of the bodhisattvas; will not lack bodhisattva conduct in order to never become weary of remaining throughout all kalpas; will not lack the pervading of all buddha realms in order to purify all world realms; F.334.b will not lack seeing the miracles of buddhas in order to perceive all the miraculous manifestations of all the tathāgatas; will not lack a composite presence so that through bodhisattva conduct that is like a magical creation they will experience as their own bodies the āyatanas that are born and pass away within all existences; will not lack hearing the Dharma in order to obtain the clouds of Dharma of all the tathāgatas; and will not lack the light of wisdom in order to gain and use the knowledge of the three times.”^[355]

When he had said this, the bhikṣu Supratiṣṭhita said to Sudhana, the head merchant’s son, “Noble one, it is excellent, excellent, that you have developed the aspiration for the highest, complete enlightenment and that you ask questions about the Buddha’s Dharma, the Dharma of omniscience, the self-arisen Dharma.

“Noble one, I have the attainment of the unimpeded gateway, the liberation of a bodhisattva. I have acquired, followed, categorized, analyzed, examined, and elucidated this unimpeded gateway, this liberation of a bodhisattva, and I have attained the light of wisdom called the unimpeded apex. Having attained that, I have no impediment in perceiving the minds and conduct of all beings; I have no impediment in knowing the births and deaths of all beings; I have no impediment in entering the gateway of remembering past lives; I have no impediment in dwelling with all beings in future kalpas; F.335.a I have no impediment in perceiving all the beings of the present time; I have no impediment in knowing the relative languages of all beings; I have no impediment in cutting through the doubts of all beings; I have no impediment in comprehending the different faculties of all beings; I have no impediment in acting at the right time to ripen and guide all beings; I have no impediment in identifying days, nights, seconds, hours,^[356] and periods of time; I have no impediment in entering into the ocean of the three times;^[357] and I have no impediment in incorporeally^[358] pervading the buddha realms in the ten directions, because I am present without substance and have attained noncomposite miraculous powers.

“Noble one, because I am present without substance and have the power of noncomposite miraculous powers, I can walk back and forth, stand,^[359] sit, lie down, and perform various activities in the sky. I can become invisible. I can reappear. I can become smoke. I can become a fire. F.335.b I can transform from one into many. I can transform from many into one. I can be both visible and invisible. I can pass without impediment through walls and without impediment through city ramparts, as if through space.^[360] I travel cross-legged through the air, as a bird does. I can plunge into the earth and reappear the way a bird does in water. I can walk on water without sinking like a bird on the ground. I can produce smoke and flames the way a great fire does. I can make the ground shake. I can wipe clean with my hands this sun and this moon that have such great miraculous power, great mightiness, and great brilliance. My body can dominate everywhere up to and including the world of Brahmā. I can cover the world with a mist formed from clouds of incense smoke and then make it shine. I can cover the world with a network of clouds of light rays from all jewels. I can send forth a cloud of emanations that resemble all beings.

“I can emanate clouds of networks of lights of infinite colors that go to all directions and realms. In that way, they go to the east, to the south, to the west, to the north, to the northeast, to the southeast, to the southwest, to the northwest, downward, and upward. In one instant of mind, they go beyond one world realm in the east.

“They go beyond two world realms and ten world realms. They go beyond a hundred world realms. They go beyond a thousand world realms, a hundred thousand world realms, ten million world realms, a billion world realms, a trillion world realms, a quintillion world realms, an incalculable number of world realms, a measureless number of world realms, F.336.a innumerable world realms, an inconceivable number of world realms, an unequaled number of world realms, an unfathomable number of world realms, an infinite number of world realms, an endless number of world realms, limitless world realms, and an inexpressible number of world realms.

“All the buddha bhagavats that are present, living, and remaining in those world realms, in that ocean of world realms, in that vast extent of world realms, in the world realms in the directions, in the world realms that are coming to an end, in the world realms that are assembled, in the world realms that are created, in those world realms that are named, in the gateways of those world realms, in the kalpas of those world realms, in the entrances into those world realms, and at the bodhimaṇḍas of those world realms, those buddha bhagavats who are teaching the Dharma in the circle of their assembled followers in those world realms—each of the tathāgatas among those tathāgatas has a variety of bodies that are as numerous as the atoms in the infinite buddha realms. I approach each of those bodies while sending down a rain from clouds of offering as numerous as the atoms in the infinite buddha realms. Having approached them, I make a continuous offering of all flowers, all incense, all garlands, all powders, all ointments, all food, all banners, all flags, all canopies, all networks of beads, and all ornaments.^[361]

“I know and remember whatever all those buddha bhagavats F.336.b say, teach, utter, explain, describe, elucidate, instruct, proclaim, and disclose.

“I remember all the pure buddha realms of those buddha bhagavats. As it is in the east, so it is in the south, the west, the north, the northeast, the southeast, the southwest, the northwest, above and below, beyond one world realm, beyond two world realms and ten world realms, beyond a hundred world realms, and so on, up to beyond as many world realms as there are atoms in even more innumerable than innumerable buddha realms.

“I see all the buddha bhagavats that are present, living, and remaining in those world realms, in that ocean of world realms, in those pure world realms, who are teaching the Dharma in the circle of their followers. I make offerings to those tathāgatas with all flowers, and so on, up to all ornaments.^[362] I know and remember whatever all those buddha bhagavats say, and so on, and what they disclose. I remember all the pure buddha realms that there are of those buddha bhagavats.

“Whatever being sees me, who associates with me, will definitely attain the highest, complete enlightenment. F.337.a Whether they are small or huge, good or bad, happy or unhappy beings, however many of them see me, I will bless all of their bodies and I will not let the time to ripen and guide them pass. However many beings come before me, I will establish all of them in this bodhisattva liberation that goes everywhere and has fruitful prowess.

“Noble one, I know only this bodhisattva liberation that goes everywhere, which is dedicated to making offerings and serving the tathāgatas and which is an unimpeded gateway favorable for ripening all beings.

“How could I know or describe the qualities of the bodhisattvas who have the conduct of great compassion, who have the conduct of practicing the Mahāyāna, who have the conduct that is never apart from the path of the bodhisattvas, who have unimpeded conduct, who have the conduct of the essence of bodhisattva motivation that is never lost, who have the conduct that never forsakes the aspiration to enlightenment, who have the conduct that is focused on the Buddhadharma, who have the conduct that is never apart from attention to omniscience, who have the conduct that is as vast as space, who have the conduct that is not based on the world, who have the conduct that is never lost, who have the conduct that never deteriorates, who have the conduct that is never impaired, who have the conduct that is never destroyed, who have the conduct that is never adulterated, who have the conduct that is never polluted, who have the conduct that is without regret, who have pure conduct, and who have bodhisattva conduct that is stainless? F.337.b

“Depart, noble one. In this southern region, in the land of Draviḍa, there is a town called Vajrapura. There dwells a Dravidian by the name of Megha. Go to him and ask him, ‘How does a bodhisattva train in bodhisattva conduct? How does a bodhisattva practice it?’ ”

Then Sudhana, the head merchant’s son, bowed his head to the feet of the bhikṣu Supratiṣṭhita, circumambulated the bhikṣu Supratiṣṭhita to his right a hundred thousand times, and, looking back a hundred thousand times, departed from the bhikṣu Supratiṣṭhita.

Chapter 7

Megha

Sudhana, the head merchant’s son, was filled with the power and might of faith in the Dharma. He was focused on the idea of following the Buddha; he was sincerely dedicated to the lineage of the Three Jewels; his mind illuminated the worlds of the three times;^[363] he was focused on following the great aspiration; he was continuously dedicated^[364] to saving all the realms of beings; his mind did not dwell on composite pleasures;^[365] he was devoted to contemplating the nature of all phenomena; he never deviated from the aspiration to purify all world realms; he dwelled without attachment in the circles of the assemblies of all the buddhas; he remembered the light of the Dharma;^[366] he remembered his kalyāṇamitras;^[367] and he proclaimed the lineage of freedom from desire.

^[368]

Eventually he arrived at Vajrapura in the Draviḍa region. He searched and searched for the Dravidian Megha until he saw him in one of the courtyards in the town. He was seated on a lion throne in order to teach the Dharma, and he was teaching the Dharma teaching called the display of the rotating wheel of syllables to about ten thousand beings. F.338.a

Sudhana, the head merchant’s son, bowed his head to the feet of the Dravidian Megha, circumambulated the Dravidian Megha to his right many hundreds of thousands of times, sat before him, and with palms together said, “Ārya, I have developed the aspiration for the highest, complete enlightenment. However, I do not know how bodhisattvas should train in bodhisattva conduct; how they should practice it; how bodhisattvas do not lose the aspiration to enlightenment; how they keep their motivation firm within all the states of existence so that they do not lose heart;^[369] how they purify their resolve so that they do not become oppressed; how they develop the power of great compassion so that they do not lose heart; how they gain the power of retention so that all gateways are purified; how they develop the light of wisdom, the light that frees all phenomena from darkness, so that the darkness that obscures omniscience will be dispersed; how they gain the power of discernment so that they perfect the domain of voice through being skilled in meaning, Dharma, definitions, and eloquence; how they gain the power of memory so that they will possess without differentiation all the Buddha’s Dharma wheels; how they purify states of rebirth^[370] so that they will realize and follow the light in all rebirths and phenomena in all directions; and how the power of bodhisattvas’ samādhi is brought forth so as to have the highest certainty and analysis of all the meanings of the Dharma.”

Then the Dravidian Megha, F.338.b in order to show respect to the bodhisattva, rose from his throne, stepped down, and with his entire body prostrated before Sudhana, the head merchant’s son. He scattered a heap of golden flowers toward Sudhana, the head merchant’s son. He scattered many priceless precious jewels and supreme sandalwood powder. He draped him in many hundreds of thousands of cloths that had been dyed in various colors. He scattered many beautiful and delightful perfumed flowers of many different colors. He also made offerings with other kinds of offerings, showing him respect, honor, and veneration.

He said to Sudhana, the head merchant’s son, “Noble one, it is excellent, excellent, that you have developed the aspiration for the highest, complete enlightenment and that you have an unceasing dedication to the lineage of all the buddhas, you are dedicated to correctly imparting knowledge of the lineage of freedom from desire, you practice the purification of the classes of realms, you are prepared for ripening and guiding all classes of beings, you are dedicated to correctly examining all the traditions of the Dharma, you maintain a state of not contravening all the classes of karma, you are dedicated to perfecting the classes of bodhisattva conduct, you correctly engage in a continuity of all classes of prayers, you engage in comprehending through wisdom all the classes of three times, and you are dedicated to making firm the classes of motivations. F.339.a

“That is the blessing of all the many tathāgatas, that is the intention of all the buddhas, that is the attainment of equality of all the bodhisattvas, that is what all the āryas rejoice in, that is what delights all the Brahmakāyika lords, that is what is offered to by all the deva lords, that is what is protected by all the yakṣa lords, that is what is honored by all the rākṣasa lords, that is what is welcomed by all the nāga lords, that is what is praised by all the kinnara lords, and that is what is praised by all the lords of the world.

“It is what prevents the entire realm of beings from being reborn in the three lower existences and turns them away from all paths to unfortunate and lower existences. It turns them away from the paths that lead to poverty. It brings the attainment of the good fortune of devas and humans.

“Through it there will be no separation from seeing the kalyāṇamitra, no separation from the vast ocean of the Buddhadharma; it purifies the aspiration for enlightenment, it accomplishes the cause^[371] of the aspiration for enlightenment, it obtains the illumination of the bodhisattva path, it brings the realization of bodhisattva wisdom, and it brings the relief of being on the level of a bodhisattva.

“Noble one, this is what I think: the bodhisattvas accomplish what is difficult, they are the manifestation of a sight that is difficult to obtain, and they are a comfort to the world;F.339.b the bodhisattvas are like fathers and mothers to all beings; the bodhisattvas are like adornments for this world and its paradises; the bodhisattvas save beings from the torments of suffering; the bodhisattvas remain in order to protect all beings; the bodhisattvas are a refuge^[372] from the misfortune of various kinds of danger; the bodhisattvas are like the disk of air^[373] because it prevents beings from falling into the lower existences; the bodhisattvas are like the earth because they increase the roots of merit of all beings; the bodhisattvas are like the ocean because they contain an inexhaustible treasure of precious merit; the bodhisattvas are like the sun because they shine with the light of wisdom; the bodhisattvas are like Sumeru because of the great height of their roots of merit; the bodhisattvas are like the moon because they rise as the moon of the wisdom of the essence of enlightenment; the bodhisattvas are like warriors because they defeat the armies of the māras; the bodhisattvas are like heroes because they reach the self-arisen city of the Dharma; the bodhisattvas are like Agni because they dry up the wetness of the self-love^[374] of all beings; the bodhisattvas are like clouds because they send down rain from the vast cloud of the Dharma; the bodhisattvas are like rain because they increase the sprouts of the faculties, faith, and so on of beings; the bodhisattvas are like mariners because they reveal the point of embarkation for crossing the ocean of the Dharma;F.340.a the bodhisattvas are like a bridge because they enable all beings to cross over the ocean of saṃsāra; and the bodhisattvas are like fords because they enable beings to cross over.”

In that way, Megha the Dravidian, while sitting before Sudhana, the head merchant’s son, praised the bodhisattvas with those words and congratulated Sudhana, the head merchant’s son.

As he was proclaiming those words that brought delight to bodhisattvas, a mass of light rays was emitted from his mouth in this fashion: that mass of light rays spread throughout the billion worlds. Those beings who saw it and were illuminated by that great radiance—devas and devas with great miraculous power, nāgas and nāgas with great miraculous power, yakṣas and yakṣas with great miraculous power, gandharvas and gandharvas with great miraculous power, asuras and asuras with great miraculous power, garuḍas and garuḍas with great miraculous power, kinnaras and kinnaras with great miraculous power, mahoragas and mahoragas with great miraculous power, humans and humans with great miraculous power, nonhumans and nonhumans with great miraculous power, Brahmakāyikas and Brahmakāyikas with great miraculous power—came into the presence of Megha the Dravidian.

Their thoughts were thus blessed by Megha the Dravidian, and they placed their palms together in homage. Their bodies and minds were refreshed, they felt vast joy, they showed great veneration, they had cast down the banner of pride,^[375] they were free of deceit, and their senses were serene. Megha the Dravidian taught them extensively the Dharma teaching called The Display of the Rotating Wheel of Syllables. F.340.b He made it known to them, introduced them to it, led them into it, and caused them to understand it.^[376] Having heard it, they all gained irreversible progress toward the highest, complete enlightenment.

Then Megha the Dravidian sat again upon the Dharma throne and said to Sudhana, the head merchant’s son, “Noble one, I have attained Sarasvatī’s power of retention. Through its power I know the divine languages of the devas in these world realms of the billion-world universe. In the same way, I know the languages of the nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans and the Brahmakāyika language of the Brahmakāyika devas.

“I know the various divine languages of the devas, and similarly I know the various languages of the nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans and the various Brahmakāyika languages of the Brahmakāyika devas.

“I know the different divine languages of the devas, and similarly I know the different languages of the nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans and the different Brahmakāyika languages of the Brahmakāyika devas.

“I also know the different signs, languages, and names of the beings who have been reborn as animals. I also know the different languages and names of the beings who have been reborn in the hells. I also know the different languages and names of the beings in the realm of Yama.^[377]F.341.a I also know the languages and names of the āryas. I also know the languages and names of those who are not āryas. I also know the words, signs, and definitions of bodhisattvas that arise in accordance with the wishes of beings.

“In each instant of mind, I perceive and comprehend the aspects of the voices and the oceans of speech of all the tathāgatas in the three times, and the words, the sound of conversations, and the languages that are used by all beings.

“Just as I perceive and know the ocean of terms, definitions, languages, and names of beings in this world realm of a billion worlds, in the same way, I perceive and know the ocean of terms, definitions, languages, and names of beings in a quintillion world realms, a measureless number of world realms, innumerable world realms, an inconceivable number of world realms, an unequaled number of world realms, an infinite number of world realms, limitless world realms, and an inexpressible number of world realms in the eastern direction, and it is the same for the south, the west, the north, the northeast, the southeast, the southwest, the northwest, below, and above.

“In that way, I know the deva language of the devas, and so on, up to knowing the Brahmakāyika language of the Brahmakāyika devas.

“Noble one, I know the light of Sarasvatī’s power of retention that the bodhisattvas have, but how could I know the conduct or describe the qualities of the entry by the bodhisattvas into an ocean of different terms, F.341.b their entry into an ocean of terms and languages of various beings, their entry into an ocean of taught names of various beings, their entry into an ocean of an array of descriptions by various beings, their entry into an ocean of conducts, their entry into an ocean of the conjunctions of all words, their entry into an ocean of the literal meaning of words, their entry into an ocean of single terms for perceptions that include all perceptions in the three times, their entry into an ocean of teaching through assembling a single word,^[378] their entry into an ocean of teaching through assembling two words,^[379] their entry into an ocean of teaching through dividing words, their entry into an ocean of teaching that brings guidance through categorizing the words^[380] for all phenomena, their entry into an ocean of the languages of all beings, their entry in the entire pure display of the field of speech, and what arises in the categories of the apex of the wheel of words?

“Now depart, noble one. In this southern region, in the land of Vanavāsī, there dwells a head merchant by the name of Muktaka. Go to him and ask him, ‘How should bodhisattvas train in bodhisattva conduct? How should they set forth? How should their minds rest in meditation?’ ”

Then Sudhana, the head merchant’s son, bowed his head to the feet of Megha the Dravidian, and showing respect for his Dharma, showing that Megha was the source for the signs of the arising of his faith, and seeing the omniscience that has come from the kalyāṇamitra, F.342.a weeping, with his face covered in tears, he circumambulated Megha the Dravidian a hundred thousand times, keeping him to his right, and, looking back a hundred thousand times, departed from Megha the Dravidian. B29

Chapter 8

Muktaka

Sudhana, the head merchant’s son, then contemplated that power of retention of the bodhisattvas called the light that is the display of Sarasvatī, remembered that particular entry by the bodhisattvas into an ocean of languages, remembered that particular entry by the bodhisattvas into the way of subtlety,^[381] remembered that particular purity of the bodhisattvas through purification of the mind, accomplished that particular accomplishment by the bodhisattvas of creating the predispositions for roots of merit, purified that particular bodhisattva gateway for ripening, refined that particular bodhisattva wisdom that attracts beings, made firmer that particular pure strength of bodhisattva motivation, stabilized that particular strength of the superior motivation of the bodhisattvas, purified that lineage of bodhisattva aspiration, developed^[382] that particular goodness that is in the minds of the bodhisattvas, and entered into that particular commitment of the bodhisattvas.

Sudhana, the head merchant’s son, displayed a continuity of strong commitment, a mind of aspiration, and indefatigability. He had the heroism^[383] of irreversible courage. He had the commitment of an irreversible mind. He possessed the strength of unassailable faith. His motivation had the indestructibility of the mighty vajra.F.342.b He had acquired with reverence the instructions of all kalyāṇamitras. He had an unimpaired scope of wisdom. He faced the completely pure gateways. He possessed the unimpeded field of pure wisdom. He had the illumination of all-seeing wisdom. He had attained the radiance of the retentive power of all levels. His mind faced the separate bases of the realm of phenomena. He perceived the nature of the pure display that is completely without any basis. He was devoted to the unattached, unequaled,^[384] nondual field of activity. He had the pure gateway of wisdom that surpasses all concepts. He had the discrimination^[385] of all^[386] the separate directions and families.^[387] He had not annulled the separate bases and directions of the world. He had not annulled the separate bases and directions of the Dharma.

He was dedicated to the perception of the vision of the different directions and families^[388] of the buddhas. He had the wisdom that comprehended the different directions and bases of time. He had the understanding endowed with the radiance of the wheel of the Dharma. The light of the complete radiance of wisdom and samādhi illuminated his mind. He had the mind and body^[389] that had reached the complete levels and ranges. He was continuously illuminated by the radiance^[390] of the wisdom of the tathāgatas. He had given rise to the power of faith in omniscience. He was never lacking in the power of faith in the Buddhadharma. He possessed the blessing of the tathāgatas. He had been illuminated by the light of the approach of his own mind to the buddhas. He was endowed with the aspiration for his own body pervading the network of all world realms. He was dedicated to accomplishing the inclusion of the entire realm of phenomena within his own body.

After twelve years F.343.a he eventually arrived at Vanavāsī. He searched for the head merchant Muktaka and saw him. When he saw him, he bowed down his entire body onto the ground in homage and sat before him.

With palms together he said, “Ārya, today I have succeeded; I have succeeded well. Why is that? Because I have met the kalyāṇamitra.^[391] It is rare to have the opportunity to see the kalyāṇamitras. It is rare to have the opportunity to find their appearance. It is rare to have the opportunity to arrive where they are. It is rare to have the opportunity to go to where they are, it is rare to have the opportunity to serve them, it is rare to have the opportunity to approach^[392] them, it is rare to have the opportunity to dwell with them, it is rare to have the opportunity to train with them, and it is rare to have the opportunity to follow the kalyāṇamitras.

“Today I have succeeded in being with the kalyāṇamitra.^[393] Ārya, I have developed the aspiration for the highest, complete enlightenment in order to serve all the buddhas; to venerate all the buddhas; to see all the buddhas; to perceive all the buddhas; to comprehend the equality of all the buddhas; to comprehend the prayers of all the buddhas; to fulfill the prayers of all the buddhas; to have the light of the wisdom accomplished by all the buddhas; to accomplish all buddhas within my own body; to accomplish the knowledge of all the buddhas in my own conduct; to have the direct perception of the miracles of all the buddhas; to purify the strengths and fearlessnesses of all the buddhas; to never have enough of hearing the Dharma that is taught by all the buddhas;F.343.b to hear and adopt the Dharma that is taught by all the buddhas; to truly hold the Dharma that is taught by all the buddhas; to become the same as all the bodhisattvas;^[394] to be included among the bodhisattvas; to purify the conduct of all bodhisattvas; to fulfill the perfections of all bodhisattvas; to purify the accomplishment of the aspirations of all bodhisattvas; to attain the treasure of the buddha blessings of all the bodhisattvas; to obtain the unceasing light of wisdom that is all the bodhisattvas’ store of treasure of the Dharma; to realize all the bodhisattvas’ store of treasure of samādhi;^[395] to accomplish the immeasurable treasure of all the bodhisattvas; to realize all the bodhisattvas’ store of treasure of great compassion, which is the definitive guiding of beings; to perceive all the bodhisattvas’ store of treasure of miracles; and to gain the power in my own mind that is all the bodhisattvas’ store of power; and for the array of all the aspects of all the bodhisattvas’ store of treasure of purity.

“Ārya, I have come here with such a motivation, F.344.a with such an intention, with such joy,^[396] with such delight, with such thoughts, with such an aspiration to accomplish certainty, with such an aspiration to conduct, with such an aspiration to comprehend the way, with such a dedication to purity, with such an intention for analysis,^[397] with such an oriented mind, with such a dedication to goodness, and with senses focused in that way.

“Ārya, I have heard^[398] that you give instruction and teachings to bodhisattvas, that you teach the way, elucidate the way to understand, teach the path, bring across the ford, open the gateway of the Dharma, cut through doubts, dispel uncertainty, extract the splinter of prevarication, remove hesitancy, illuminate the darkness of the mind, eliminate the stains of the mind, clarify the continuity of the mind, remove the deception of the mind, alleviate the distress of the mind, turn the mind away from saṃsāra, lead away from bad actions, dissuade from going to the hells, bring freedom from existence, liberate from attachment, banish all clinging, create the aspiration for omniscience, enable entry into the city of the Dharma, bring to great compassion, unite with great love, conjoin with bodhisattva conduct, cause to enter the meditation of the gateway of samādhi, establish in the gateway of realization, F.344.b establish in the comprehension of nature, spread the possession of the strengths, and realize the equality of all beings.

“Therefore, now that I have heard that, teach me, Ārya, how bodhisattvas should learn^[399] bodhisattva conduct, how they train in it, how they are dedicated to it, and how they quickly^[400] purify the domain of bodhisattva conduct.”

Then, at that time, the head merchant Muktaka the bodhisattva entered the gateway of samādhi, the foremost gateway to the infinite circling of the power of retention, called the assembly of all buddha realms, through the power of past roots of merit, through the blessing of the tathāgatas, and through the concentration that brings the light of wisdom of Mañjuśrī Kumāra­bhūta.

Immediately, the form of the head merchant Muktaka, who had entered that samādhi, became a pure body. Because of the purity of his body, there appeared within his body the presence of buddha bhagavats as numerous as the atoms in the buddha realms in the ten directions, together with their pure buddha realms, the assemblies of their pupils, their pure halos, their past practice of conduct, their buddha miracles, their accumulation of prayers, their pure display of conduct and setting forth, their demonstration of the attainment of buddhahood, their teaching the wheel of the Dharma, their ripening of beings, and their final conclusion of the Dharma.

They were distinct from each other, F.345.a were not obscuring each other,^[401] were perfectly separate from each other, were differentiated from each other, remaining in different ways,^[402] and were perceived exactly as they were. Their various arrays of buddha realms, the various adorning assemblies of bodhisattva pupils, and the appearances of various buddha miracles were seen.

They were establishing the various yānas and reciting the various gateways of prayers. They were seen in some worlds being born in a palace in Tuṣita. They were seen to accomplish all the deeds of a buddha: in some worlds they were descending from the palace in Tuṣita; in some they were entering their mothers’ wombs and manifesting various miracles; in some they were being born; in some they demonstrated playing as children; in some they were in the middle of their harems; in some they were setting forth in renunciation; in some they were arriving at the bodhimaṇḍa; in some they were defeating the armies of Māra with vast miraculous manifestations; in some they were encircled by devas, nāgas, yakṣas, and gandharvas, and Brahmā and Indra^[403] were supplicating them to turn the wheel of the Dharma; in some they were turning the wheel of the Dharma; in some they were present in the abodes of all beings; and in some they were passing into nirvāṇa. In some world realms there could be seen the distribution of the relics of the tathāgatas that had passed into nirvāṇa, and in some buddha realms devas and humans could be seen covering the caityas of the tathāgatas with adornments.

Those buddha bhagavats were teaching among the various classes of beings, the various worlds of beings, F.345.b the various modes of beings, the various births of beings, the various aggregations of beings, the various successive roots of merit of beings, the various successive modes of beings, the various successive thoughts of beings, the various successive aspirations of beings, the various successive sensory faculties of beings, the various successive times of beings, the various particular karmas of beings, the various dissimilar karmas of beings, the various worlds of beings, the various modes and conducts of beings, the various aspirations and conducts in the ocean of beings, the various, different pure faculties, and the various kleśas, predispositions, and propensities in the vast extent of beings.

They did so through the demonstration of various kinds of buddha miracles, through the accomplishment of the various word definitions in various worlds, through various aspects of voice and language in various worlds, through relating the ways of various sūtras, through the processes of the various kinds of gateways to the power of retention, through the production of various kinds of discernment, through the processes of an ocean of various names for the truth, through various majestic lion’s roars of the buddhas, through the demonstration of miracles that teach the roots of merit to beings, through miracles that teach the various gateways of memory, through the lion’s roar of various prophecies to bodhisattvas, and through the power that arises from the various Dharma wheels of the tathāgatas.

The buddha bhagavats taught through the aspects of the voice of a tathāgata and in accordance with all languages in the various assemblies of pupils—which are limitless, infinitely different, and dependent on one another—in the various vast, pure assemblies of pupils, F.346.a in the gatherings of small assemblies of pupils, among those that are the length of one yojana, the length of ten yojanas, the length of a hundred yojanas, and so on, up to assemblies of pupils that are as many yojanas as there are atoms in even more countless than countless buddha realms.

Sudhana, the head merchant’s son, heard, adopted, kept, and contemplated all those Dharmas that were taught. He also saw those buddha miracles. He saw the power of the majesty of that bodhisattva samādhi.

Then the head merchant Muktaka mindfully and with awareness arose from his samādhi and said to Sudhana, the head merchant’s son, “Noble one, I have obtained and hold the liberation of the tathāgatas called the unimpeded display.

“Noble one, when in that way I strove for and attained^[404] the liberation of the tathāgatas called the unimpeded display, to my eyes appeared the tathāgata arhat samyak­saṃbuddha named Tāreśvararāja in the eastern world realm called Jāmbū­nada­prabhāsa­vatī. He was accompanied by an assembly that was all bodhisattvas, such as the bodhisattva Vairocana­garbha.

“To my eyes appeared the tathāgata arhat samyak­saṃbuddha named Samanta­gandha­vitāna in the southern world realm called Sarva­bala­vegavatī. F.346.b He was accompanied by an assembly that was all bodhisattvas, such as the bodhisattva Cintārāja.

“To my eyes appeared the tathāgata arhat samyak­saṃbuddha named Meru­pradīpa­rāja in the western world realm called Sarva­gandha­prabhāsa­vatī. He was accompanied by an assembly that was all bodhisattvas, such as the bodhisattva Asaṅga­citta.

“To my eyes appeared the tathāgata arhat samyak­saṃbuddha named Vajra­pramardana in the northern world realm called Kāṣāyadhvajā. He was accompanied by an assembly that was all bodhisattvas, such as the bodhisattva Vajra­pada­vikrāmin.

“To my eyes appeared the tathāgata arhat samyak­saṃbuddha named Anilambha­cakṣurvairocana^[405] in the northeastern world realm called Sarva­ratna­rucirā. He was accompanied by an assembly that was all bodhisattvas, such as the bodhisattva Anilambha­sunirmita.

“To my eyes appeared the tathāgata arhat samyak­saṃbuddha named Gandhapradīpa in the southeastern world realm called Gandhārciḥ­prabhā­svarā. He was accompanied by an assembly that was all bodhisattvas, such as the bodhisattva Sarva­dharma­dhātu­tala­bheda­ketu­rāja.^[406]F.347.a

“To my eyes appeared the tathāgata arhat samyak­saṃbuddha named Samanta­mukha­jñāna­virocana­ghoṣa in the southwestern world realm called Sūrya­kesara­nirbhāsā. He was accompanied by an assembly that was all bodhisattvas, such as the bodhisattva Samanta­kusumārciḥ­pralamba­cūḍa.

“To my eyes appeared the tathāgata arhat samyak­saṃbuddha named Apramāṇa­guṇa­sāgara­prabha in the northwestern world realm called Gandhālaṃkāra­rucira­śubha­garbhā. He was accompanied by an assembly that was all bodhisattvas, such as the bodhisattva Asaṅga­kāya­raśmi­tejomati.^[407]

“To my eyes appeared the tathāgata arhat samyak­saṃbuddha named Dharma­dhātu­vidyotita­raśmi in the world realm below called Ratna­siṃhāvabhāsa­jvalanā. He was accompanied by an assembly that was all bodhisattvas, such as the bodhisattva Dharma­dhātvarcirvairocana­saṃbhava­mati.

“To my eyes appeared the tathāgata arhat samyak­saṃbuddha named Apratihata­guṇa­kīrti­vimokṣa­prabha­rāja in the world realm above called Akṣaṇa­rucira­vairocanā. He was accompanied by an assembly that was all bodhisattvas, such as the bodhisattva Asaṅga­bala­vīrya­mati. F.347.b

“Noble one, in that way, in addition to these ten^[408] tathāgatas, I see in the ten directions tathāgata arhat samyak­saṃbuddhas as numerous as the atoms in the buddha realms in the ten directions, but those tathāgatas have not come here and I have not gone there.

“When I wish to, I see the Tathāgata Amitābha in the buddha realm Sukhāvatī, I see the Tathāgata Vajrābha in the buddha realm Candana­vatī, I see the Tathāgata Ratnābha in the buddha realm Gandhavatī, I see the Tathāgata Ratnapadmābha in the buddha realm Padmavatī, I see the Tathāgata Śantābha in the buddha realm Kanaka­vatī, I see the Tathāgata Akṣobhya in the buddha realm Abhiratī, I see the Tathāgata Siṃha in the buddha realm Supratiṣṭhā, I see the Tathāgata Candra­buddhi in the buddha realm Ādarśa­maṇḍala­nibhāsā, and I see the Tathāgata Vairocana in the buddha realm Ratna­śrī­haṃsa­citrā.^[409]

“Noble one, in that way, I see whatever tathāgata I wish to, in whatever direction, in whatever world realm. I see whatever tathāgata I wish to, in whatever time, in whatever location,^[410] in whatever past conduct. I see whatever tathāgata I wish to, wherever he is accomplishing miracles F.348.a or wherever he is guiding beings. And those tathāgatas have not come here, nor have I gone there.

“Noble one, in that way, I know that the tathāgatas have not come from anywhere. I know my own body has not gone anywhere. I know that perceiving the tathāgatas is like a dream, and I know that perceiving the activity of my own mind is like having a dream. I know that the perception of the tathāgatas is like a reflection, and I know that my own mind’s perception is like a bowl of clear water. I know that the perception of the tathāgatas is like that of forms created by a magical illusion, and I know that my own mind’s perception is like a magical illusion. I know that the speech of the tathāgatas is like echoes that sound in the mountains, and I know that my own mind’s perception is like an echo.

“It is thus that I understand, thus that I know that the entire Buddhadharma of the bodhisattvas arises from the blessing of one’s own mind. All the pure buddha realms are the blessing of one’s own mind. The bodhisattva conduct also is the blessing of one’s own mind. The ripening and guidance of all beings is the blessing of one’s own mind. The fulfillment of the aspirations of the bodhisattvas is the blessing of one’s own mind. Arriving at the city of omniscience is the blessing of one’s own mind. F.348.b Delighting in inconceivable liberations is the blessing of one’s own mind. At attainment, the enlightenment of buddhahood is the blessing of one’s own mind. The miraculous manifestation of the powerful majesty of uniting the entire realm of phenomena is the blessing of one’s own mind. The wisdom that unites all kalpas into a brief time is the blessing of one’s own mind.

“Noble one, this is what I think: one’s own mind should be supported by all roots of merit, one’s own mind should be moistened by the clouds of the Dharma, one’s own mind should be purified of obscuring phenomena,^[411] one’s own mind should be made firm by diligence, one’s own mind should be made tranquil by patience, one’s own mind should be cultivated by the comprehension of knowledge, one’s own mind should be refined by wisdom, one’s own mind should have accomplishment in power, one’s own mind should be made vast in the equality of the buddhas, and one’s own mind should be illuminated by the ten strengths of the tathāgatas.

“Noble one, I know, have adopted, and keep this liberation called the unimpeded display of the tathāgatas, but how could I know or describe the qualities of dwelling without impediment in the field of activity of the unimpeded minds of the bodhisattvas; the attainment of the samādhi of the direct perception of all the buddhas in the present; the attainment of the samādhi gateway to the enlightenment that has reached the apex that is without passing into nirvāṇa; F.349.a the attainment of the sameness of the three times; the knowledge of the way of the field of activity of the samādhi of the completely undivided basis; the bodies distributed throughout all buddha realms; the presence in the indivisible ranges of the buddhas; the field of activity that is oriented toward all directions; the view of the domain of undivided wisdom; and the conduct that is free of the dualistic conceptions of self and world, even though in their bodies there appears the destruction and creation of all world realms?

“Now depart, noble one. On this road to the south, at the tip of Jambudvīpa, there is Milaspharaṇa. There dwells a bhikṣu by the name of Sāgara­dhvaja. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva proceed?’ ”

Then Sudhana, the head merchant’s son, bowed his head to the feet of the head merchant Muktaka, circumambulated the head merchant Muktaka a hundred thousand times, keeping him to his right, and, looking back again and again, beautifully describing, examining, and aspiring to the countless qualities of the head merchant Muktaka, thinking of Muktaka, F.349.b he was weeping and wailing as he departed from head merchant Muktaka; he was thinking of kalyāṇamitras with affection, trusting in them, longing to honor the kalyāṇamitras, maintaining obedience to the instructions of kalyāṇamitras, and seeing omniscience as dependent upon the kalyāṇamitras; his thoughts focused on the kalyāṇamitras, his conduct faithful to the kalyāṇamitras, and being in the power of the minds of the kalyāṇamitras, by avoiding anything that would be harmful to the kalyāṇamitras he regarded them as his mother and, by developing all the qualities of roots of merit, regarded them as his father.

Chapter 9

Sāgara­dhvaja

Sudhana, the head merchant’s son, contemplated the teaching of the head merchant Muktaka and dedicated himself to the instructions of the head merchant Muktaka. He followed the inconceivable bodhisattva liberations. He called to mind the inconceivable radiance of bodhisattva wisdom. He practiced entering and comprehending the inconceivable realm of the Dharma. He comprehended the inconceivable bodhisattva methods of gathering pupils. He reflected on the inconceivable miracles of the tathāgatas. He aspired to the inconceivable aggregation of buddha realms. He contemplated the display of the blessings of the buddhas. He examined the inconceivable majestic power of the display of samādhis and liberations. He was dedicated to entering inconceivable separate, unobscured world realms. He developed the aspiration for inconceivable, enduring bodhisattva activity. And he adopted the inconceivable continuum of bodhisattva activity and prayer.

Eventually he reached Milaspharaṇa at the tip of Jambudvīpa. F.350.a He searched and searched for the bhikṣu Sāgara­dhvaja.

Sudhana saw him sitting at the end of a meditation walkway. He was resting in samādhi with no inhalation or exhalation of breath, unmoving, inactive, sitting with his body upright, and manifesting mindfulness. With the inconceivable miraculous powers of samādhi, he miraculously manifested an inconceivable, immeasurable, infinite body to the right, left, and above, so that the crown of his head was beyond sight.^[412] His body had many colors, manifesting countless different colors in each instant of the mind.

Sudhana saw that as Sāgara­dhvaja rested in that way in a profound, peaceful, motionless,^[413] objectless meditation, from all the pores of his body,^[414] which had become tall through joy,^[415] countless miraculous manifestations of bodhisattva liberation appeared.

In every single instant of mind, those miraculous manifestations from the gateway of liberation spread throughout the realm of phenomena, in order that those infinite miraculous manifestations would ripen all beings, make offerings to all the tathāgatas, purify all buddha realms, eliminate the mass of suffering of all beings, close all the paths to the lower existences, open the paths to happiness for all beings, end the affliction of the kleśas for all beings, disperse the obscuration of ignorance in all beings, and establish all beings in omniscience.

Sudhana saw assemblies of head merchants, as numerous as the atoms in countless buddha realms, being emanated from the soles of Sāgara­dhvaja’s feet. F.350.b They attended and waited on him in various ways, and, appearing to be all the head merchants from all world realms, forming an exceptional field of activity, their bodies were adorned by a variety of ornaments with various kinds of topknots, crest jewels, and crowns, and they were accompanied by the images of entourages of their children.

Sudhana also saw attending brahmins and householders, each with different kinds of food and drink with combinations of various flavors,^[416] all adornments, all clothes, all flowers, all garlands, all perfumes, all ointments, all desirable things, all jewels, all seats, all vessels of various kinds, and all kinds of utensils. They were emanated out into the ten directions, where they were gathering poor people and relieving beings of their suffering, purifying the thoughts of beings, satisfying the minds of beings, and ripening beings for enlightenment.

Sudhana saw Sāgara­dhvaja’s knees emanating and filling the ten direction with the forms of wise kṣatriyas, the forms of wise brahmins, the forms of those who were wise in worldly matters, the forms of those wise in various arts and crafts, the forms of those wise concerning human existence, the forms of those wise with the knowledge of carrying out both worldly and nonworldly practices, and the forms of those wise in honorable worldly conduct, taking on various forms, displaying the presence of many forms, speaking with pleasant words, making unhappy beings happy, F.351.a caring for poor beings devoid of the wealth of the Dharma, making beings who are suffering happy, elevating beings who have fallen down, bringing relief to those who are shipwrecked, saving beings who are in fear, sounding out the words of all roots of merit, emitting the words of turning away from bad actions, bringing beings to the adoption of good qualities, establishing beings in beneficial conduct, engendering the power of joy, emitting pleasant words that are a method of gathering pupils, and showing consistency of words and actions^[417] to the world.

Sudhana saw, issuing forth from Sāgara­dhvaja’s navel, a multitude of ṛṣis manifesting as the bodies of all beings, wearing robes of antelope skins^[418] and bark, holding staffs and burl bowls,^[419] with various forms, features, and appearances,^[420] and having a peaceful deportment.

From up in the sky they were proclaiming the qualities of a buddha, speaking the word Dharma, uttering the word Buddha, teaching the bodhisattva Saṅgha, describing the path of celibacy, establishing beings in restraining the senses, expounding^[421] the meaning of the absence of intrinsic nature, establishing the world in the meaning of wisdom, guiding in the ways of worldly treatises, teaching the way of the path that gives rise to omniscience, and establishing beings in the succession of practices.^[422]F.351.b

Sudhana, the head merchant’s son, saw, issuing forth from the sides of Sāgara­dhvaja’s upper body, nāga maidens as numerous as all the worlds in existence, and in each instant of mind pervading the entire realm of phenomena. They were appearing as inconceivably numerous bodies, manifesting an inconceivable number of nāga miracles, establishing in the sky an inconceivable adornment of clouds of scented water, adorning the sky with the inconceivable adornment of clouds of flowers, arraying the entire sky with the inconceivable adornment of clouds of garlands, and covering the entire realm of phenomena with the inconceivable adornment of clouds of precious parasols; with the inconceivable adornment of clouds of precious banners; with the inconceivable adornment of clouds of precious streamers; with the inconceivable adornment of the rain from clouds of various pendant ornaments; with the inconceivable adornment of the rain from clouds of excellent precious jewels; with the inconceivable adornment of the rain from clouds of various precious necklaces and flowers; with the inconceivable adornment of the rain from clouds of the Dharma of buddhas and bodhisattvas seated cross-legged on precious thrones; with the inconceivable adornment of the rain from clouds of the sound of the Dharma songs of a multitude of apsarases wearing a variety of divine, precious jewelry; with the inconceivable adornment^[423] of the scattering rain from clouds of precious lotuses adorned with strings of pearls with tall anthers and pollen of all kings of jewels; with the inconceivable adornment of the rain from clouds of precious crowns adorned with all precious jewels and clouds of endless light rays;F.352.a with the inconceivable adornment of the rain from clouds of the bodies of devas adorned by flowers, garlands, parasols, banners, and streamers; and with the inconceivable adornment of the rain and thunder from clouds of the bodies of multitudes of apsarases scattering golden flowers from between their hands conjoined in homage and praising all the qualities and excellences of the tathāgatas.

Vast clouds and mists of the best incense stationed^[424] in the sky, together with the clouds of heaps of scented waters with the colors of all jewels, covered the assemblies of the followers of all tathāgatas, adorned the entire extent of world realms, brought happiness to all beings, and made offerings to all the buddhas.

Sudhana saw, issuing forth from the śrīvatsa on Sāgara­dhvaja’s chest, asura lords as numerous as the atoms in countless buddha realms, in each instant of mind pervading the realm of phenomena and manifesting networks of inconceivable, miraculous asura conjurations; agitating oceans;^[425] causing a hundred thousand world realms to tremble; dashing together all the sovereign lords of mountains; causing all the residences of the devas to tremble; overwhelming all the domains of māras; crushing^[426] all the armies of māras; destroying all pride, conceit, and arrogance in the world;^[427] repelling malicious motivations and then bringing happiness; banishing motivations toward violence; bringing the bad qualities of beings to an end; disintegrating the mountains of the kleśas; bringing the battle with the kleśas to an end;^[428]F.352.b disturbing beings through enjoying manifesting various asura conjurations; causing them to shrink from bad actions; causing them to be terrified of saṃsāra; causing them to depart from the states of existence and settle in being without an abode; establishing beings in the aspiration to enlightenment; causing them to purify the bodhisattva conduct of the bodhisattvas; establishing them in the perfections of the bodhisattvas; causing them to enter the bodhisattva bhūmis; giving rise to the illumination of the way of the Buddhadharma of the bodhisattvas; and establishing beings in the various ways of the Dharma.

Sudhana saw, issuing forth from Sāgara­dhvaja’s back, a multitude of śrāvakas and pratyeka­buddhas as numerous as the atoms in countless buddha realms and pervading the realm of phenomena. The śrāvakas and pratyeka­buddhas were teaching the absence of a self and the absence of a being to those beings who were to be guided by them and had attachment to a self; they were teaching the impermanence of the composite to those who were attached to permanence, ugliness to those who had the conduct of desire, love to those who had the conduct of anger, and dependent origination to those who had the conduct of ignorance; and they were teaching the way of the Dharma that has the range of wisdom to those who had equal amounts of those conducts, teaching the absence of a basis to those who delighted in the range of sensory perceptions, inspiring higher aspirations in those who intended to dwell in peace, and illuminating the gateways to all directions F.353.a and all the gateways of the ocean of ways in the Dharma.

Sudhana saw, issuing forth from Sāgara­dhvaja’s shoulder blades, yakṣa and rākṣasa lords as numerous as the atoms in countless buddha realms, having various forms, peculiar bodies of various colors and widths, various kinds of mendicancy, and various kinds of mounts. They were accompanied by various kinds of entourages, spreading throughout the realm of phenomena, and they were engaging in protecting the realm of beings, engaging in emitting different kinds of light, singing various songs, and filling the directions and intermediate directions of space with the accomplishment of various distinct methods as numerous as the atoms in countless buddha realms. They did this so as to guard all good conduct, so as to guard all the assemblies of the āryas, so as to care for all bodhisattvas, so as to protect through the activity of Vajrapāṇi all those who are perfectly practicing the perfect way, so as to render various services to and make various offerings to all the buddhas, and so as to bring fallen beings back from the pathway to the lower existences. They were engaged in bringing all illness, harm, and danger in all worlds to an end, were engaged in protecting in the world all activities beneficial to beings, were causing the wheel of gathering merit and wisdom to be completed, were causing the wheel of the Dharma to be turned,^[429] and were destroying the wheel of the adversaries.

Sudhana saw, issuing forth from Sāgara­dhvaja’s stomach, F.353.b kinnara lords as numerous as the atoms in countless buddha realms, accompanied by entourages of countless hundreds of thousands of kinnara maidens and gandharva lords as numerous as the atoms in countless buddha realms, accompanied by entourages of countless hundreds of thousands of gandharva maidens, spreading throughout the realm of phenomena, with the sounds of countless hundreds of thousands of musical instruments and the singing of songs that had the nature of the Dharma, eulogizing the aspiration to enlightenment, elucidating bodhisattva conduct, praising all the gateways to complete buddhahood, causing entry into all the gateways of the Dharma, causing aspiration for all the gateways to miracles, elucidating all the gateways to nirvāṇa, causing the acquisition of all the gateways to the Buddha’s teaching, causing joy for all the gateways to beings, causing the purification of all buddha realms, causing the elucidation of all the Dharma gateways, causing all the gateways to obscuration to be repelled, and causing all the gateways to the roots of merit to be developed.

Sudhana saw, issuing forth from Sāgara­dhvaja’s mouth, cakravartins as numerous as the atoms in countless buddha realms, possessing an entourage of the seven jewels and the four divisions of the army;^[430] spreading throughout the ten directions of the realm of phenomena and radiating a display of the light rays of great generosity; emitting a profusion^[431] of all precious materials; distributing a profusion of all precious jewels; making the poor wealthy; turning the world away from killing; establishing beings in a loving motivation;F.354.a dissuading them from taking what has not been given; bestowing on them a quintillion maidens adorned with jewelry; deterring them from sexual misconduct; establishing them in celibacy; turning them away from lying; exhorting them to avoid deception;^[432] turning them away from slanderous words; inspiring them toward creating harmony between others; turning the world away from harsh speech; inspiring them to speak pleasantly and gently; turning beings away from worthless,^[433] careless, meaningless speech and directing them to speech with definitive categories of profound words; turning the world away from all bad speech and inspiring it to speak with words of compassion; removing the heart’s stains within the world; directing beings to contentment and few needs; turning the world away from malice;^[434] directing it to bring happiness to the minds of others; raising the world up out of the net of wrong views; demolishing the walls of all doubt; causing the mountain peak of all uncertainty to tumble down; clearing away the darkness of indecisive thinking; separating for the world the categories of phenomena; describing dependent origination; guiding beings into the way to the true nature; making them turn away from obscurations; causing them to enter the way free of obscuration; and inspiring them on the way to the goal of buddhahood.

F.354.b

Sudhana saw, issuing forth from Sāgara­dhvaja’s eyes, hundreds of thousands of sun disks as numerous as the atoms in countless buddha realms, filling the realm of phenomena of all beings^[435] and illuminating all the great hells, dispelling darkness in the world; eliminating the darkness of ignorance within beings; bringing to an end the suffering of cold experienced by the beings in the cold hells; shining white light rays over the realms that are made of earth; shining light rays the color of beryl over the realms that are made of gold; shining light rays the color of gold^[436] over the realms that are made of beryl; shining light rays the color of silver over the realms that are made of gold;^[437] shining light rays the color of gold over the realms that are made of silver; shining light rays the color of crystal over the realms that are made of gold; shining light rays the color of gold over the realms that are made of crystal;^[438] shining light rays the color of white coral over the realms that are made of gold; shining light rays the color of gold over the realms that are made of white coral; shining light rays the color of gold over the realms that are made of red pearls; shining light rays the color of red pearls over the realms that are made of gold; shining light rays the color of gold over the realms that are made of emerald; shining light rays the color of emerald over the realms that are made of gold; shining light rays the color of sunstones, the kings of jewels, over the realms that are made of sapphire; shining light rays the color of sapphires, the kings of jewels, over the realms that are made of sunstones, the kings of jewels; shining light rays the color of the kings of jewels, the essences of the disk of the aggregation of moonstones, over the realms that are made of red pearls; shining light rays the color of red pearls over the realms that are made of the kings of jewels, the essences of the disk of the aggregation of moonstones; shining light rays that have the colors of various kinds of jewels over the realms that are made of a single kind of jewel;F.355.a and shining light rays that have the color of a single kind of jewel over the realms that are made of various kinds of jewels; thus engaging in measureless activities for beings within all the assemblies of pupils of bodhisattvas.

Sudhana saw, issuing forth from the ūrṇā hair between Sāgara­dhvaja’s eyebrows, a multitude of moons as numerous as the atoms in countless buddha realms, filling the ten directions of the realm of phenomena and overpowering all lords of devas, turning all the world away from delighting in desires, praising delight in seeing the buddhas, and dedicated to guiding measureless beings.

Sudhana saw, issuing forth from the Sāgara­dhvaja’s forehead, Mahābrahmās as numerous as the atoms in countless buddha realms, filling the ten directions of the realm of phenomena, who had a peaceful deportment, spoke with the voice of Brahmā, supplicated all the buddhas for instruction, eulogized all the buddhas,^[439] gladdened all bodhisattvas, and were dedicated to measureless benefit for beings.

Sudhana saw, issuing forth from Sāgara­dhvaja’s head, bodhisattvas as numerous as the atoms in countless buddha realms, filling in each instant of mind the ten directions of the realm of phenomena, manifesting bodies that had various colors, forms, and adornments,^[440] revealing bodies beautified by the features of a great being, and emanating infinite clouds of halos. From all their pores there commenced the emanation of the past bodhisattva conduct of all buddhas, revealing clouds of the processes of acts of generosity with their givers, recipients, and gifts;^[441]F.355.b revealing an ocean of the previous practices of the various perfections; describing the conduct of generosity to the world; averting the stains of greed; bringing beings to the renunciation of all attachments; blessing worlds with an adorning array of every variety of jewel; establishing beings in the perfection of generosity and then establishing them in the power over necessities;^[442] proclaiming the qualities of all characteristics of a supreme being; and teaching the causes for the arising of those features of a buddha.

Sudhana saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms and were describing the perfection of good conduct manifesting from all their pores, an ocean of the past practice by all the buddhas of the perfection of good conduct. They were causing all beings to turn away from the entire field of existences and worlds and directing them to the field of the tathāgatas; they were deploring the world of desire;^[443] they were removing the cataracts of error in the world; they were bringing an end to erroneous thought and establishing beings in the correct conduct of the bodhisattvas; they were describing the correct conduct of great compassion and establishing beings in the correct conduct of practicing the path of the buddhas so that they might attain the correct conduct of the tathāgatas; they were describing to beings how the states of existence are like dreams; and they were establishing beings in a state of overpowering the kleśas and attachment to the field of the senses in order that they might attain the state of perceiving all to be the same as the way of dreams. F.356.a

Sudhana also saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms and were revealing worlds to be golden in color. They were establishing beings in having no anger and no vexation and in states of mind that are without harshness, without hatred,^[444] nondestructive, and free of hostility.^[445] In order to close the ways to animal wombs, they were manifesting from all their pores clouds of the past practice by the tathāgatas of dedication to the perfection of patience, and they were establishing beings in the power of patience and revealing to beings power over phenomena.

Sudhana also saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms, who were revealing the infinite power of the diligence of bodhisattvas, and who were describing how, through the power of never turning back from striving for omniscience, were never weary in seeking for an ocean of hearing the Dharma. They were causing beings to engage in serving and making offerings to all the tathāgatas; establishing beings in the great diligence that repels the entire mass of suffering; emanating all the clouds of the bodies of the past practice by the tathāgatas of dedication to the perfection of diligence; teaching the perfection of diligence of the bodhisattvas; disintegrating the mountains of the laziness of beings; establishing beings in the perfection of patience; and leading the world to power over karma, fixed in their resolve.^[446]F.356.b

Sudhana also saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms, were filling the realm of phenomena in each instant of mind, and were establishing beings on the path of mindfulness of the bodhisattvas. They were eliminating all obscurations, obstacles, and darkness; turning beings away from all conceit and carelessness; establishing them in the qualities of carefulness; casting down the banner of arrogance, haughtiness, and pride; describing an ocean of aspects of the meditation of the buddhas; praising the perfection of meditation to the world; emanating from all their pores clouds of the many past practices by the tathāgatas of the perfection of meditation; and establishing beings in power over mind.

Sudhana also saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms, were filling the realm of phenomena in each instant of mind, and were emanating from all their pores clouds of the many past practices by the tathāgatas of seeking the Dharma. With all languages, which are an ocean of the aspects of speech, they emitted the thunder of the clouds of the perfection of wisdom; radiated the lightning of the correct view; resounded with the words on the nature of phenomena; destroyed the mountains of the view of a self held by beings; extracted the splinters of all wrong views; cleared away doubts, uncertainties, and equivocation; and praised power over motivation.^[447]

Sudhana also saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms, were filling the realm of phenomena in each instant of mind F.357.a and describing the field of the way of skillful methods of all the buddhas. They were emanating from all their pores clouds of the many past practices by the tathāgatas of skillful methods for all beings, revealing the conduct of skillful methods to the world, explaining skill^[448] in the Mahāyāna, praising the fields of all the buddhas, teaching the bodhisattva conduct in which there is no separation between saṃsāra and nirvāṇa, establishing beings in the perfection of skillful methods of the bodhisattvas, and teaching the bodhisattva field of power over rebirth to the world.

Sudhana also saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms, were filling the realm of phenomena in each instant of mind through the miraculous power of prayer, and were emanating from all their pores the thunder of the clouds of the ocean of the names of all tathāgatas. They were emanating from all their pores clouds of the many past practices of the pure perfection of prayer of all bodhisattvas;^[449] they were praising the perfection of prayer, establishing beings in all the powers of the bodhisattvas; and they were teaching to the world the rolling of the wheels of the chariot of great prayer until the end of future time, the following of all Dharmas, the repelling of all kleśas, and the destruction of the mountains of ignorance. F.357.bB30

Sudhana also continuously^[450] saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms, filling the realm of phenomena in each instant of mind, and illuminating the strength of the bodhisattvas. They were emitting the sound of the words of the accomplishment of the strength of the bodhisattvas; emanating from all their pores the clouds of the many past practices by the tathāgatas of the accomplishment and creation of the perfection of strength; teaching the strength that cannot be defeated by all the māras and adversaries; describing the strength that is not weakened even if all Cakravāla vajra mountain ranges^[451] were to drop down onto their bodies; teaching the strength with which their bodies will not be harmed even though they remain in an ocean of the fires that incinerate all kalpas; teaching the strength by which one can hold up in the sky, on the palm of the hand, all the vast extent of world realms; and establishing beings in the power over miracles.^[452]

Sudhana also saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms, were filling the realm of phenomena in each instant of mind, and were teaching the field of knowledge to beings. They were emanating from all their pores the clouds of the many past practices by the tathāgatas of the pure perfection of knowledge; revealing to the world the level of knowledge^[453] that is the clairvoyant knowledge of the qualities of all the buddhas; teaching the level of knowledge^[454] that is the clairvoyant knowledge of the names of all the buddhas; elucidating the level of knowledge^[455] that is the clairvoyant knowledge of the accomplishment of all prayers;F.358.a proclaiming the level of knowledge^[456] that is the clairvoyant knowledge of the accomplishment of the prayers for gathering all beings as pupils; proclaiming the level of knowledge^[457] that is the clairvoyant knowledge for bringing all beings to understand the nature of selflessness; teaching the level of knowledge^[458] that is the clairvoyant knowledge of seeing the ocean of the minds of all beings; explaining the level of knowledge^[459] that is the clairvoyant knowledge of the accomplishment of all prayers; categorizing the level of knowledge^[460] that is the clairvoyant knowledge that categorizes the faculties of all beings; describing the level of knowledge^[461] that is the clairvoyant knowledge that views the thoughts and aspirations of all beings; explicating the level of knowledge^[462] that is the clairvoyant knowledge that comprehends the ocean of the karma of all beings; teaching the level of knowledge^[463] that is the clairvoyant knowledge that comprehends the ocean of the prayers of all beings; and establishing beings in the perfection of knowledge.

^[464]

Sudhana also saw issuing forth, from within Sāgara­dhvaja’s uṣṇīṣa on the crown of his head, the bodies of tathāgatas who were as numerous as the atoms in countless buddha realms and were adorned by the pure signs and features of a great being; who shone like a mountain of Jambu River gold; whose halos shone measurelessly, radiating into the ten directions; whose voices filled the ways of the realm of phenomena, demonstrating the limitless miraculous power of the buddhas. They were sending down the rain from the clouds of Dharma equally on all beings; sending down onto the bodhisattvas who had gone to the supreme bodhimaṇḍas F.358.b the rain from the cloud of Dharma called the cloud of the direct knowledge of the separate bases for the complete realm of phenomena; sending down onto the bodhisattvas who had received empowerment the rain from the cloud of Dharma called the complete cloud of bases; sending down onto the bodhisattvas who had been empowered as regents of the great Dharma the rain from the cloud of Dharma called complete entry through the gateways; sending down onto the bodhisattvas who were youths the rain from the cloud of Dharma called completely adorned; sending down onto the irreversible bodhisattvas the rain from the cloud of Dharma called the summit^[465]of steadfast compassion; sending down onto the bodhisattvas with pure superior motivation the rain from the cloud of Dharma called the vajra of the knowledge of the separate natures of all phenomena; sending down onto the bodhisattvas who had accomplished practice in previous lifetimes the rain from the cloud of Dharma called the display of completely attracting beings; sending down onto the bodhisattvas who had been reborn the rain from the cloud of Dharma called the cloud of the direct perception of the circles of followers of the tathāgatas in the three times; sending down onto the bodhisattvas who were engaged in practice the rain from the cloud of Dharma called declaring the natures and bases of all phenomena; sending down onto beginner bodhisattvas the rain from the cloud of Dharma called the appearance of the cloud of the essence of method and the way great compassion; sending down onto the bodhisattvas who had developed the aspiration for enlightenment for the first time the rain from the cloud of Dharma called the essence of the accumulated treasure that brings joy;F.359.a sending down onto the bodhisattvas who had vast aspiration the rain from the cloud of Dharma called the treasure that brings joy through unceasing liberations and the prayers of the tathāgatas; sending down onto the beings in the form realm the rain from the cloud of Dharma called the treasure with an unceasing basis; sending down onto the Brahmakāyika devas the rain from the cloud of Dharma called the sound of the roar of an ocean of limitless ways; sending down onto the Para­nirmita­vaśa­vartin devas the rain from the cloud of Dharma called the inexhaustible treasure of the prerequisite qualities for the arising of strength; sending down onto the devas of Māra the rain from the cloud of Dharma called the voice that acquires^[466]the various banners of the accumulation of omniscience;

sending down onto the Nirmāṇarati devas the rain from the cloud of Dharma called dedication to various precious knowledges; sending down onto the Tuṣita devas the rain from the cloud of Dharma called the banner of the various precious prayers of the bodhisattvas; sending down onto the Yāma devas the rain from the cloud of Dharma called the treasure of being mindful of all the tathāgatas; sending down onto the abode of Śakra,^[467] the lord of the devas, the rain from the cloud of Dharma called the arising of the power of joy^[468]through seeing the tathāgatas; sending down onto the abode of the lord of the yakṣas the rain from the cloud of Dharma called the emanations of the abodes of the tathāgatas filling the space of the realm of phenomena; sending down onto the abode of the lord of the gandharvas the rain from the cloud of Dharma called the sound of the songs^[469]of the Dharma of all the tathāgatas;F.359.b sending down onto the abode of the lord^[470] of the asuras the rain from the cloud of Dharma called the vajra field of the way of wisdom; sending down onto the abode of the lord of the garuḍas the rain from the cloud of Dharma called the cloud of the method for the arising of all the tathāgatas; sending down onto the abode of the lord of the kinnaras the rain from the cloud of Dharma called the singing of the songs^[471]of all the clouds of Dharma; sending down onto the abode of the lord of the nāgas the rain from the cloud of Dharma called the miraculous resounding of the bodhisattvas that creates dismay with saṃsāra; sending down onto the abode of the lord of the mahoragas the rain from the cloud of Dharma called the power that increases an ocean of joy; sending down onto the world of humans the rain from the cloud of Dharma called the range^[472]of knowledge that is superior to that of all beings; sending down onto the world of the hells the rain from the cloud of Dharma called the voice that ends all the suffering of saṃsāra;

sending down onto those reborn as animals the rain from the cloud of Dharma called the form of the field of the clouds of mindfulness of the tathāgatas that describes the practice of the path of irreproachable activities; sending down onto those in the world of Yama^[473] the rain from the cloud of Dharma called the proclamation of the perfections of all the tathāgatas that gives rise to generosity in the minds of all beings; and sending down onto the beings who had fallen down the rain from the cloud of Dharma called the roar of the voice that brings relief through the attainment of the cessation of all suffering.F.360.a

Sudhana also saw issuing forth from all of Sāgara­dhvaja’s pores, from each of his pores, fields of networks of light rays that were as numerous as the atoms in countless buddha realms, were filling the ten directions of the realm of phenomena, and formed countless arrays of powers^[474] and adopted forms prepared to carry out countless different activities.

Sudhana saw some of the fields of networks of light rays from the pores performing the miracle of giving away all possessions through a faultless conduct of generosity.

Sudhana saw some of the fields of networks of light rays from the pores manifesting the field of the correct conduct, discipline, commitment, and precepts^[475] of the bodhisattvas of the three times.

Sudhana saw some of the fields of networks of light rays from the pores manifesting the forms of the conduct of patience of the bodhisattvas in the three times. They manifested them enduring their hands, feet, and heads^[476] being cut off. They manifested them enduring their bodies being beaten with fists and sticks and struck by weapons. They manifested them enduring their bodies being cut apart^[477] or their hearts and eyes being plucked out.

Sudhana saw the manifestation of forms of the images of the conduct of patience of all bodhisattvas: the formed appearances of other bodhisattvas appearing in the three times who, in seeking omniscience with great compassion, were enduring, forbearing, and indifferent to physical and mental torments and to their limbs and the smaller parts of their bodies being cut off. F.360.b

Sudhana saw some of the fields of networks of light rays from the pores manifesting the different separate forms of the conduct of diligence of all bodhisattvas: the manifestations of the diligence of the bodhisattvas of the past, future, and present making worlds tremble, agitating^[478] the oceans, causing beings to be dismayed with saṃsāra, terrifying^[479] all tīrthikas, causing the hordes of māras to flee, and illuminating the aspects of the Dharma.

Sudhana also saw some of the fields of networks of light rays from the pores manifesting all the many kinds of bodhisattva conduct that are performed: all their choosing of an existence; their being born into a family; their formation of a body; their being taught by kalyāṇamitras; the locations for their practicing the instructions of the kalyāṇamitra; the temples, locations, aerial palaces, lands, or mountain caves that are favorable for the practice of the aspects of the meditation of the tathāgatas; their physical forms as ṛṣis in which they accomplish those aspects of meditation; their ruling as kings; their aspiration for renunciation; and the discipline, commitment, and precepts of their path of mendicancy.

Sudhana, the head merchant’s son, also saw some of the fields of networks of light rays from each of the pores manifesting F.361.a the practice of the conduct of the perfection of wisdom. He saw the acquisitions of a body for seeking all the Dharma, in those bodies giving up all possessions for the sake of a single word of the Dharma, seeking that single word from all beings, seeking it from all kalyāṇamitras with service and respect, and seeking it from all the tathāgatas with faith, veneration, and bowing down the body. Just as they do for a single word of the Dharma, they do the same for all the words of the Dharma that have the perfection of wisdom of the tathāgatas, seeking them with the apparent image of a body appearing among all beings.

Sudhana, the head merchant’s son, also saw some of the fields of networks of light rays from each of the pores manifesting the methods of all bodhisattvas for ripening beings, for gathering as pupils all beings, and he saw the entire vast extent of the ocean of beings. He saw the dedication to the conduct of skillful methods in their previous lifetimes, how they gathered pupils through having a body that was the same as that of each and every being.

Sudhana, the head merchant’s son, also saw some of the fields of networks of light rays from each of the pores manifesting the conduct that accomplishes the prayers of all the bhagavats in the past kalpas, the conduct that accomplishes the prayers for ripening all beings, and the conduct that accomplishes the prayers for purifying all realms. F.361.b Within the field of the accomplishment of those prayers they accomplished the remedy for each fault of saṃsāra at the feet of this and that tathāgata. Sudhana, the head merchant’s son, saw all of these manifesting from each single field of networks of light rays from a pore.

Sudhana, the head merchant’s son, also saw some of the fields of networks of light rays from each of the pores manifesting an ocean of all the past conduct of the perfection of strength.

Sudhana, the head merchant’s son, also saw some of the fields of networks of light rays from each of the pores manifesting an ocean of all the past practice of the conduct of wisdom that has the nature of awaking beings from the sleep of ignorance.

Sudhana, the head merchant’s son, thus observed and examined the bhikṣu Sāgara­dhvaja resting in meditation. He was mindful of the field of liberation of samādhi; he was contemplating the inconceivable,^[480] supreme power of bodhisattva samādhi; he was comprehending that inconceivable^[481] ocean of ways to benefit beings; he was following and was devoted^[482] to that inconceivable,^[483] complete display of the composite gateways for entry into those streams of conduct; he was entering through the gateway to the pure wisdom of the display of the realm of phenomena; he was examining the wisdom that is received through the blessing of the buddhas; he was developing the strength of those bodhisattva powers; he was making firm the strength of those bodhisattva prayers; and he was increasing the strength of that bodhisattva conduct. In that way, he sat before the bhikṣu Sāgara­dhvaja for an entire day and night. F.362.a He sat before the bhikṣu Sāgara­dhvaja for two days, for seven days, for half a month, for a whole month, for two months, for six months, and for another six days and nights.

When six months and six days had passed, the bhikṣu Sāgara­dhvaja arose from his samādhi. Then Sudhana said to him, “Ārya, this wonderful samādhi that is so profound; that is so vast; that has such an immeasurable scope; that has such an inconceivable manifestation; that has such an unequaled radiance; that has such innumerable displays; that has such an inviolable range; that has such an unalloyed scope; that has such a universal illumination; that has such an accomplishment of benefit for limitless beings; that brings such a cessation of the measureless sufferings of all beings; that is present in order to end the sufferings of poverty; that is present in order to save beings from existences of rebirth as animals, in order to close all the gateways that lead to unfortunate existences, in order to lead onto the path to higher existences, in order to bring the joy and happiness of devas and humans, in order to bring the experience of joy within the scope of meditation, in order to increase joy in composite conduct, and in order to show the gateway to escape from the three realms that is present in order to illuminate the causes for the creation of the aspiration to enlightenment, to increase the causes for generating the accumulations of merit and wisdom,F.362.b to increase the vast power of great compassion, to develop the strength of great prayers, to attain the illumination of the path of the bodhisattvas, to establish the yāna of the perfections, to accomplish entry into the exceptional Mahāyāna, to know and illuminate the completely good conduct, to know and attain the illumination of the bodhisattva bhūmi, to accomplish the prayers, conduct, and pure-emergence displays of all the bodhisattvas; and that becomes present in order to ascend without impediment to the level of omniscience—Ārya, what is the name of this samādhi?”

The bhikṣu Sāgara­dhvaja answered, “Noble one, it is the perfection of wisdom called the complete vision of the attainment of equanimity. The radiance of that samādhi is called the pure display of every gateway.

“Noble one, if you meditate on the pure display of every gateway samādhi that arises from attaining the radiance of the perfection of wisdom called the complete vision of the attainment of equanimity, then you will accomplish ten times countless hundreds of thousands of samādhis such as the pure display of every gateway.”

Sudhana asked, “Ārya, what is the range of this samādhi?”

The bhikṣu Sāgara­dhvaja answered, “Noble one, if you rest in this samādhi, you will have no impediment in perceiving world realms; you will have no impediment in entering those world realms; you will have no impediment in overpowering those world realms; you will have no impediment in adorning those world realms; you will have no impediment in cleansing those world realms;F.363.a you will have no impediment in purifying those world realms; you will have no impediment in perceiving and looking at the buddhas; you will have no impediment in examining the greatness of the buddhas; you will have no impediment in knowing the miracles of the buddhas; you will have no impediment in comprehending and understanding the strengths of the buddhas; you will have no impediment in comprehending the ocean of the qualities of the buddhas; you will have no impediment in obtaining the rain of the Dharma clouds of the buddhas; you will have no impediment in knowing and understanding distinctly the Dharma wheels of the buddhas; you will have no impediment in comprehending and understanding the ocean of the circles of followers of the buddhas; you will have no impediment in comprehending and following the ten directions; you will have no impediment in examining the Dharma taught by the buddhas; you will have no impediment in examining the directions of the buddhas; you will have no impediment in never abandoning the direction of great compassion; you will have no impediment in filling the directions with great love; you will have no impediment in never tiring of the direction of gazing at the buddhas; you will have no impediment in comprehending and understanding all of the ocean of the buddhas; you will have no impediment in knowing and understanding all of the ocean of beings; you will have no impediment in knowing and understanding all of the ocean of the faculties of beings; and you will have no impediment in knowing all the different faculties of beings.

“Noble one, I know only this conduct of the perfection of wisdom. How could I know or describe the qualities of, teach the conduct of, describe the scope of, praise the strength of the great prayers of, illuminate the gateway for the emergence of, describe the true accomplishment of, teach the path of, follow the continuum of samādhi of, know the scope of the mind of, or be able to comprehend the equanimity of the wisdom of the entry by the bodhisattvas in the ocean of the conduct of the perfection of wisdom? So too of the pure understanding of the scope of the realm of phenomena, F.363.b of having the wisdom that follows knowing all phenomena, of pervading the immeasurable field of perception with a vast understanding, of having the power of the radiance of great mental retention, of the purity of the radiance of the field of samādhi, of the emergence of the mighty power of miraculous clairvoyance, of entering an ocean of unceasing discernment, of the sweet voice of the essence of the bodhisattva bhūmi, or of becoming a refuge for all beings.

“Depart, noble one. In this southern region there is a land called Samudravetāḍī, in which there is a park named Samanta­vyūha to the east of the city Mahāprabhasa. There dwells an upāsikā by the name of Āśā, who is the wife of Suprabhasa, a lord over humans. Go to her and ask her, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

Then Sudhana, the head merchant’s son, was overjoyed, pleased, happy, and content, having received the essence from the bhikṣu Sāgara­dhvaja, having been nourished by the Dharma, having been brought into the field of samādhi, having attained the illumination of the light of wisdom, F.364.a having attained the illumination of the radiance of samādhi, having realized a pure aspiration, his mind^[484] having followed the radiance of the way of the Dharma, possessing the radiance from the pure gateways, and having the wisdom that has arisen from the light of all directions.

Then Sudhana, the head merchant’s son, bowed his head to the feet of the bhikṣu Sāgara­dhvaja, circumambulated the bhikṣu Sāgara­dhvaja a hundred thousand times, keeping him to his right, bowed down and paid homage to the bhikṣu Sāgara­dhvaja, and, looking back again and again, paying homage to him, bowing down to him, venerating him,^[485] respecting him,^[486] keeping him in mind, thinking of him, meditating on him, meditating deeply on him, speaking highly of him, calling out in wonderment over him, focusing on his qualities, praising him,^[487] being his follower, remembering him,^[488] relying on him, never forsaking him, mentally approaching him and being connected^[489] with him, being unified in prayer, longing to see him, remembering the qualities of his voice, preserving the memory of him, keeping his name in his mind, remembering his color and his form, contemplating the scope of his wisdom, comprehending the range of his samādhi, joining him in the scope of his prayers, practicing the range of his conduct, and receiving the radiance of his wisdom, he departed from the presence of the bhikṣu Sāgara­dhvaja. B31

Chapter 10

Āśā

Sudhana, the head merchant’s son, delighted by the qualities of the kalyāṇamitra, F.364.b sent forth by the kalyāṇamitra, empowered by the sight of the kalyāṇamitra, practicing the instructions of the kalyāṇamitra, remembering the words of the kalyāṇamitra,^[490] and contemplating the kalyāṇamitra with affection, saw kalyāṇamitras as the source of the Buddhadharma, saw kalyāṇamitras as the teachers of the Buddhadharma, saw kalyāṇamitras as masters^[491] in the Dharma of omniscience, and saw the kalyāṇamitras as eyes that look into the sky of buddhahood.

Eventually he came to the Samanta­vyūha Park in Samudravetāḍī. He saw the Samanta­vyūha Park, which was encircled by precious walls and rows^[492] of precious trees that were perfectly adorned and by rows^[493] of beautiful, delicate flowers, made of all precious materials, that released clouds of pollen that were spread across the ground.^[494] It was adorned by trees made of all precious materials. It was filled with a variety of blossoming flowers of precious trees. The beautiful aroma from rows^[495] of various incense trees spread in every direction. Strings of all kinds of jewels were hanging from the various trees like a rainfall of strings of jewels showering down. The trees made of all the kings of jewels were bestrewed, bedecked, and beautified by a variety of precious jewels. All the wish-fulfilling flower trees were beautified and covered by being draped with clothing of various colors.

When all the musical trees were moved by the breeze there came the beautiful sound of music from instruments superior to those of the devas. The ground was perfectly level, and upon it was the display of all the various kinds of adorned trees F.365.a that were hung and beautified with various kinds of ornaments.

Within the great park of Samanta­vyūha there were ten trillion mansions that had an array of spires^[496] made of the best precious jewels; there were a hundred thousand kūṭāgāras with their towers covered with Jambu River gold; there were a hundred thousand aerial palaces with interiors^[497] beautified by shining precious jewels; there were a million^[498] ponds made of all precious materials, with walls made of bricks of various precious materials and with steps made of all precious materials,^[499] encircled by a balcony of various precious materials, filled with water that had the aroma of divine sandalwood, strewn with gold dust, their bottoms spread with precious water-purifying jewels,^[500] adorned on all four sides with stairways, filled with water that had the eight qualities, with geese, peacocks, cuckoos, cranes, and avadavats all emitting divine melodious songs, encircled by rows of precious palm trees hung with networks of little golden bells that emitted beautiful sounds when they were shaken by breezes, covered with a precious canopy, encircled by a wall of trees made of various precious materials, and with standing parasols and banners draped in nets of jewels.

All around there were a million ponds with yellow sandalwood mud, covered with lotuses of various colors made from all precious materials and filled with stainless water illuminated by the great radiance of the precious lotuses.

In the center of Samanta­vyūha Park there was a great aerial palace F.365.b called Vicitra­dhvaja. It had a floor made of jewels from within the ocean; it was adorned by beryl^[501] jewel pillars, with a high spire of Jambu River gold and with floorboards that were a display of precious jewels that illuminated the world; and it was draped in countless nets of shining precious jewels. It had the scent of the perfume of the invincible kings of jewels that perfume the environs, the scent of the kings of music-emitting jewels that spread everywhere, and the kings of stain-eliminating jewels that establish the propensities for sharp faculties.^[502]

In this celestial mansion called Vicitra­dhvaja, countless, innumerable seats, which were lotus pericarps, had been arranged. There had been arranged and set out lotus pericarps of precious jewels that illuminated the directions, lotus pericarps of shining precious jewels, lotus pericarps of precious jewels that illuminated^[503] the world, lotus pericarps that were manifold treasuries of precious jewels, lotus pericarps of lion-cage precious jewels, lotus pericarps of stainless precious jewels, lotus pericarps that were a display of precious jewels, lotus pericarps of precious jewels that faced everywhere,^[504] lotus pericarps of precious jewels that were a display of lights, lotus pericarps of pure precious jewels from the ocean, which were precious jewels that shone with light rays, and lotus pericarps of overpowering vajra-lion precious jewels.

The celestial mansion Vicitra­dhvaja had many pinnacles made of countless jewels, displaying an array of various jewels that were beautiful, attractive, and delightful, with countless colors. F.366.a

A million great canopies covered the Samanta­vyūha Park from above. There were canopies of cloth, canopies of creepers, canopies of flowers, canopies of garlands, perfumed canopies, canopies of jewels, canopies of gold, canopies of adornments, canopies of shining diamond jewels, canopies of apsarases conjured by Airāvaṇa the king of elephants,^[505] canopies of the precious jewels that are worn^[506] by Śakra, and so on—a million such canopies completely covered the park.

The park was covered with a million precious networks. There were networks of precious bells; networks of precious parasols; networks of precious images;^[507] networks of pearls, the essences of the sea; networks of precious blue beryl jewels; networks of lion-vine ornaments; networks of precious moonstone jewels; networks of perfumed shapes; networks of precious crowns; networks of precious strings of beads; and so on—a million such networks completely covered the park.

The park was also covered with a million great radiances. There was the radiance of precious starlight jewels, the radiance of precious sunstones, the radiance of precious moon-banner jewels, the radiance of precious incense-smoke jewels, the radiance of precious lotus-essence jewels, the radiance of precious star-banner jewels, the radiance of precious great-lamp jewels, the radiance of precious all-illuminating jewels, the radiance of precious great-clouds-of-perfume jewels, F.366.b the radiance of precious garlands-of-lightning jewels, and so on—a million such great radiances from precious jewels illuminated the park.

In that park there were a million great clouds of adornments that rained down adornments; there was thunder from a million clouds of yellow sandalwood; there was the beauty of a million clouds of hanging garlands and wreaths that transcended those of the devas; there was the rain from a million clouds of various kinds of clothing that transcended those of the devas; there was the beautification from a million clouds of adornments that transcended those of the devas; there was a cloud of a million devas who, wishing to see, looked downward and bowed their bodies in a rainfall of homage; there was a cloud of a million apsarases, with the same extent of past conduct, who sent down a rain of the offering of their bodies; and there was a cloud of a million bodhisattvas listening to the Dharma and sending down a rain for those who are thirsty.

The upāsikā Āśā was seated there on a great throne of the essence of gold, wearing a crown of a net of pearls, the essences of the sea; wearing on her arms gold armlets and bracelets transcending those of the devas; her arms adorned by precious jewels shining with glorious light rays; wearing precious, stainless, dark blue pendant earrings; her head beautifully adorned by a net of precious jewels; wearing precious lion-face jewels on the upper part of her ears; wearing a necklace of precious king of wish-fulfilling jewels at her throat; her body covered in a brightly shining net of all jewels.

A quintillion beings were bowing down to her in homage. In front of this upāsikā, there came from the eastern direction F.367.a countless, innumerable beings: Mahābrahmās, court priests of Brahmās, and Brahmakāyika devas, Vaśavartins and Para­nirmita­vaśa­vartin devas, Sunirmitas and Nirmāṇarati devas, Saṃtuṣitas and Tuṣita devas, Suyāmas and Yāma devas, Devendra and Trāyastriṃśa devas, lords of yakṣas and yakṣas, lords of gandharvas and gandharvas, lords of kumbhāṇḍas and kumbhāṇḍas, lords of nāgas and nāgas, lords of asuras and asuras, lords of garuḍas and garuḍas, lords of kinnaras and kinnaras, lords of mahoragas and mahoragas, Yamas and Yama daughters, pretas with great power and pretas, and lords of humans and humans.

In the same way, from the south, the west, the north, the northeast, the southeast, the southwest, the northwest, above, and below there came many beings: Mahābrahmās, court priests of Brahmās, Brahmakāyika devas, Vaśavartins, Para­nirmita­vaśa­vartin devas, and so on, up to lords of humans and humans.

All those who suffered from various illnesses, were mired in various kleśas, were attached to various wrong views, or were obscured by karmic obscurations, as soon as they saw Upāsikā Āśā, F.367.b were healed of their illnesses, became freed from the kleśas that stained their minds,^[508] departed from their erroneous views, had all their mountains of obscurations destroyed, and entered the pure field of freedom from obscurations, and within that pure field they purified all their roots of merit, caused all the seedlings of their faculties to grow, became dedicated to the ocean of the way of omniscient wisdom, entered the entire ocean of the gateways to the power of retention, faced the entire ocean of the gateways of samādhis, developed all the gateways of prayer, gave rise to all the gateways of conduct, purified all the gateways of the accomplishment of qualities, gave rise to the ways of all the clairvoyances of a vast mind, and could go anywhere with unimpeded bodies.

Then Sudhana, the head merchant’s son, entered the Samanta­vyūha Park, looked around at everything, and saw the upāsikā Āśā seated on a magnificent throne. He approached the upāsikā Āśā and, having reached her, bowed his head to the feet of the upāsikā Āśā. He circumambulated her, keeping her to his right, many hundreds of thousands of times and then said, “Āryā, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. F.368.a Āryā, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”

The upāsikā Āśā said, “Noble one, I have attained the bodhisattva liberation called the banner of bliss without sorrow. Noble one, through its power it is beneficial to see me, it is beneficial to hear me, it is beneficial to honor me, it is beneficial to be in one place with me, and it is beneficial to remember me.

“Noble one, when beings who have not developed the roots of merit, have not become pupils of a kalyāṇamitra, and have no intention to attain complete buddhahood look at me, I do not appear within their field of vision.

“Noble one, merely through seeing me, beings become irreversible on the path to the highest, complete enlightenment.

“Moreover, noble one, tathāgatas come from the east into my presence, and they sit on precious thrones and teach the Dharma. And just as they come from the east, they come in that way from the ten directions.

“Therefore, noble one, I am never without the sight of the tathāgatas, I am never without the teaching of the Dharma, and I am never without the company of bodhisattvas.

“Noble one, eighty-four hundred thousand quintillion beings who have the same level of conduct as me are present in this Samanta­vyūha Park. They are all irreversibly progressing to the highest, complete enlightenment. F.368.b

“Noble one, all the other beings who are present here will also progress irreversibly to the highest, complete enlightenment and will be included within the irreversible saṅgha and have the same level of conduct as myself.”

Sudhana asked, “Āryā, how long have you had the aspiration to attain the highest, complete enlightenment?”

The upāsikā Āśā answered, “Noble one, I remember my past lives. There was the tathāgata arhat samyak­saṃbuddha named Dīpaṅkara. I took the vows of celibacy in the presence of that tathāgata. I made offerings to that tathāgata. I obtained the teaching of the Dharma from that tathāgata. Before him there was a tathāgata named Vimala. I entered homelessness within his teaching, and I also obtained his wheel of the Dharma. Before him there was a tathāgata named Ketu, and I propitiated him. Before him there was a tathāgata named Meruśrī. Before him there was a tathāgata named Padma­garbha. Before him there was a tathāgata named Vairocana. Before him there was a tathāgata named Samanta­cakṣu. Before him there was a tathāgata named Brahmaśuddha. Before him there was a tathāgata named Vajranābhi. Before him there was a tathāgata named Varuṇadeva.

“Noble one, in that way I think of and remember the continuous sequence of one life after another, one kalpa after another, and the successions of one buddha after another, F.369.a remembering tathāgatas as numerous as the grains of sand in thirty-six Ganges Rivers, whom I served, propitiated, made offerings to, honored, and heard the Dharma from and within whose teaching I practiced the conduct of celibacy.

“Noble one, the tathāgatas know how many tathāgatas beyond that I have honored.

“Noble one, the bodhisattvas are immeasurable because they fill the realm of phenomena through developing the aspiration for enlightenment for the first time.

“Noble one, the bodhisattvas are immeasurable because through great compassion they enter into all worlds.

“Noble one, the bodhisattvas are immeasurable because through great prayers they are based upon every level in the ten directions of the realm of phenomena.

“Noble one, the bodhisattvas are immeasurable because through their great love they are spread among all beings.

“Noble one, the bodhisattvas are immeasurable because through their bodhisattva conduct they include all kalpas in all realms.

“Noble one, the bodhisattvas are immeasurable because through the power of samādhi they are irreversible on the bodhisattva path.

“Noble one, the bodhisattvas are immeasurable because through the power of retention they realize the way of retention that supports all beings.

“Noble one, the bodhisattvas are immeasurable because through the power of the radiance of knowledge they realize and possess the way of the knowledge of the three times. F.369.b

“Noble one, the bodhisattvas are immeasurable because through the power of clairvoyance they accomplish wheels of nets of light in accordance with the thoughts and aspirations of beings in all realms.

“Noble one, the bodhisattvas are immeasurable because through the power of discernment they can satisfy all beings by uttering just one word.

“Noble one, the bodhisattvas are immeasurable because through the purity of their bodies they pervade all the buddha realms with their bodies.”

Sudhana asked, “Āryā, at which twilight will you attain the highest, complete enlightenment of buddhahood?”

Āśā answered, “Noble one, it is like this: bodhisattvas do not develop the aspiration for enlightenment with the intention of guiding and ripening one^[509] being, or a hundred^[510] beings, or a thousand^[511] beings, or a hundred thousand^[512] beings, or ten million^[513] beings, or a thousand million beings,^[514] or ten thousand million^[515] beings, or a trillion^[516] beings; nor does a bodhisattva develop the aspiration for enlightenment for the sake of a hundred thousand quintillion^[517] beings.

“A bodhisattva does not develop the aspiration for enlightenment for the sake of a kaṅkara^[518] of beings, or for the sake of a bimbara^[519] of beings, or for the sake of an agara^[520] of beings, or for the sake of a pravara^[521] of beings, or for the sake of a mapara^[522] of beings, or for the sake of an avara^[523] of beings, or for the sake of a tapara^[524] of beings, or for the sake of a sīma^[525] of beings,

or for the sake of an anaupama^[526] of beings, or for the sake of a nena^[527] of beings,F.370.a or for the sake of an avaga^[528] of beings, or for the sake of a mṛgava^[529] of beings, or for the sake of a vināha^[530] of beings, or for the sake of a viraga^[531] of beings, or for the sake of an avagama^[532] of beings, or for the sake of a vigava^[533] of beings, or for the sake of a saṃkrama^[534] of beings, or for the sake of a visara^[535] of beings, or for the sake of a vibhaja^[536] of beings, or for the sake of a vijaṅga^[537] of beings, or for the sake of a visota^[538] of beings,

or for the sake of a vivāha^[539] of beings, or for the sake of a vibhakta^[540] of beings, or for the sake of a vikhata^[541] of beings, or for the sake of a tulana^[542] of beings, or for the sake of an atula^[543] of beings, or for the sake of a varaṇa^[544] of beings, or for the sake of a vivaraṇa^[545] of beings, or for the sake of an avana^[546] of beings, or for the sake of a thavana^[547] of beings, or for the sake of a viparya^[548] of beings,

or for the sake of a samarya^[549] of beings, or for the sake of a viturṇa^[550] of beings, or for the sake of a hetura^[551] of beings, or for the sake of a vicāra^[552] of beings, or for the sake of a visāra^[553] of beings, or for the sake of a vyatyasta^[554] of beings, or for the sake of an abhyudgata^[555] of beings, or for the sake of a viśiṣṭa^[556] of beings, or for the sake of a nivala^[557] of beings, or for the sake of a haribha^[558] of beings,

or for the sake of a vikṣobha^[559] of beings, or for the sake of a halibha^[560] of beings, or for the sake of a harisa^[561] of beings, or for the sake of an aloka^[562] of beings, or for the sake of a dṛṣṭānta^[563] of beings, or for the sake of a hetuna^[564] of beings, or for the sake of a durbuda of beings,^[565] or for the sake of a haruṇa^[566] of beings, or for the sake of an ela^[567] of beings, or for the sake of a dumela^[568] of beings,

or for the sake of a kṣemu^[569] of beings, or for the sake of an akṣayamukta^[570] of beings,F.370.b or for the sake of an elada^[571] of beings, or for the sake of a māluda^[572] of beings, or for the sake of a maṇḍumā^[573] of beings, or for the sake of a viṣamatā^[574] of beings, or for the sake of a samatā^[575] of beings, or for the sake of a visada^[576] of beings, or for the sake of a pramantā^[577] of beings, or for the sake of a pramātra^[578] of beings,

or for the sake of an amātra^[579] of beings, or for the sake of a bhramātra^[580] of beings, or for the sake of a gamātra^[581] of beings, or for the sake of a namātra^[582] of beings, or for the sake of a hemātra^[583] of beings, or for the sake of a vimātra^[584] of beings, or for the sake of a paramātra^[585] of beings, or for the sake of a śivamātra^[586] of beings,

or for the sake of an ela^[587] of beings, or for the sake of a vela^[588] of beings, or for the sake of a tela^[589] of beings, or for the sake of a śaila^[590] of beings, or for the sake of a gela^[591] of beings, or for the sake of a śila^[592] of beings, or for the sake of a śvela^[593] of beings, or for the sake of a nela^[594] of beings, or for the sake of a bhela^[595] of beings, or for the sake of a kela^[596] of beings, or for the sake of a sela^[597] of beings, or for the sake of a pela^[598] of beings, or for the sake of ten septenquinquagintillion beings, or for the sake of a hela^[599] of beings,

or for the sake of a mela^[600] of beings, or for the sake of a saraḍa^[601] of beings, or for the sake of a māruta^[602] of beings, or for the sake of a meruda^[603] of beings, or for the sake of a kheluda^[604] of beings, or for the sake of a māluda^[605] of beings, or for the sake of a samula^[606] of beings, or for the sake of an ayava^[607] of beings, or for the sake of a kamala^[608] of beings, or for the sake of a magava^[609] of beings, or for the sake of an atara^[610] of beings,

or for the sake of a heluya^[611] of beings, or for the sake of a veluva^[612] of beings, or for the sake of a kajāva^[613] of beings,F.371.a or for the sake of a havava^[614] of beings, or for the sake of a havala^[615] of beings, or for the sake of a vivara^[616] of beings, or for the sake of a bimba^[617] of beings, or for the sake of a caraṇa^[618] of beings, or for the sake of a carama^[619] of beings, or for the sake of a parava^[620] of beings, or for the sake of a dhavara^[621] of beings,

or for the sake of a dhamana^[622] of beings, or for the sake of a pramada^[623] of beings, or for the sake of a nigama^[624] of beings, or for the sake of an upavarta^[625] of beings, or for the sake of a nirdeśa^[626] of beings, or for the sake of an akṣaya^[627] of beings, or for the sake of a saṃbhūta^[628] of beings, or for the sake of an amama^[629] of beings, or for the sake of an avada^[630] of beings, or for the sake of an utpala^[631] of beings, or for the sake of a padma^[632] of beings, or for the sake of a saṃkhya^[633] of beings,

or for the sake of a gati^[634] of beings, or for the sake of an upagama^[635] of beings, or for the sake of an aupamya^[636] of beings, or for the sake of an asaṃkhyeya^[637] of beings, or for the sake of an asaṃkhyeya­parivarta^[638] of beings, or for the sake of an aparimāṇa^[639] of beings, or for the sake of an aparimāṇa­parivarta^[640] of beings, or for the sake of an aparyanta^[641] of beings, or for the sake of an aparyanta­parivarta^[642] of beings, or for the sake of an asamanta^[643] of beings, or for the sake of asamanta­parivarta^[644] of beings, or for the sake of an agaṇeya^[645] of beings,

or for the sake of an agaṇeya­parivarta^[646] of beings,F.371.b or for the sake of an atulya^[647] of beings, or for the sake of an atulya­parivarta^[648] of beings, or for the sake of an acintya^[649] of beings, or for the sake of an acintya­parivarta^[650] of beings, or for the sake of an aparyanta^[651] of beings, or for the sake of an aparyanta­parivarta^[652] of beings, or for the sake of an amāpya^[653] of beings, or for the sake of an amāpya­parivarta^[654] of beings, or for the sake of an anabhilāpya^[655] of beings, or for the sake of an anabhilāpya­parivarta^[656] of beings,

or for the sake of an anabhilāpyānabhilāpya^[657] of beings, or for the sake of an anabhilāpyānabhilāpya­parivarta^[658] of beings.

“The bodhisattvas do not develop the aspiration for enlightenment for the sake of the beings in one world realm, and so on, up to an anabhilāpyānabhilāpya­parivarta of world realms.

“The bodhisattvas do not develop the aspiration for enlightenment for the sake of beings in world realms as numerous as the atoms in a four-continent world realm, or for the sake of beings in world realms as numerous as the atoms in a thousand such world realms, or for the sake of beings in world realms as numerous as the atoms in a million such world realms, or for the sake of beings in world realms as numerous as the atoms in a billion such world realms, or for the sake of beings in world realms as numerous as the atoms in an anabhilāpyānabhilāpya­parivarta of billion-world great universes. The bodhisattvas do not develop the aspiration for enlightenment in order to guide and ripen that number of beings. F.372.a

“The bodhisattvas develop the aspiration for enlightenment in order to guide and ripen the beings throughout the entirety of all world realms without exception or remainder.

“The bodhisattvas do not develop the aspiration for enlightenment in order to serve, propitiate, make offerings to, and honor one buddha, or to serve, propitiate, make offerings to, and honor ten buddhas, and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to serve, propitiate, make offerings to, and honor buddhas as numerous as the atoms in an anabhilāpyānabhilāpya­parivarta of world realms.

“The bodhisattvas do not develop the aspiration for enlightenment in order to serve, propitiate, make offerings to, and honor the succession of buddhas within one world realm and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to serve, propitiate, make offerings to, and honor the succession of buddhas within world realms as numerous as the atoms in an anabhilāpyānabhilāpya­parivarta of world realms.^[659]

“The bodhisattvas do not develop the aspiration for enlightenment in order to purify one buddha realm and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to purify buddha realms as numerous as the atoms in an anabhilāpyānabhilāpya­parivarta of world realms.

“The bodhisattvas do not develop the aspiration for enlightenment in order to hold the teachings of one tathāgata F.372.b and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to hold the teachings of tathāgatas as numerous as the atoms in an anabhilāpyānabhilāpya­parivarta of world realms.

“The bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the different prayers established by one buddha and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the different prayers established by buddhas as numerous as the atoms in an anabhilāpyānabhilāpya­parivarta of world realms.

“The bodhisattvas do not develop the aspiration for enlightenment in order to enter the displays of one buddha realm and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to enter the displays of buddha realms as numerous as the atoms in an anabhilāpyānabhilāpya­parivarta of world realms.

“The bodhisattvas do not develop the aspiration for enlightenment in order to enter the circle of followers of one buddha and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to enter the circle of followers of buddhas as numerous as the atoms an anabhilāpyānabhilāpya­parivarta of world realms.

“The bodhisattvas do not develop the aspiration for enlightenment in order to possess the Dharma wheel of one tathāgata F.373.a and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to possess the Dharma wheel of tathāgatas as numerous as the atoms in an anabhilāpyānabhilāpya­parivarta of world realms.

“The bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the ocean of the mind of one being and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the oceans of the minds of beings as numerous as the atoms in an anabhilāpyānabhilāpya­parivarta of world realms.

“The bodhisattvas do not develop the aspiration for enlightenment in order to know the wheel of faculties of one being and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to know the wheels of faculties of beings as numerous as the atoms in an anabhilāpyānabhilāpyaparivarta of world realms.

“The bodhisattvas do not develop the aspiration for enlightenment in order to know the ocean of faculties of one being and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to know the ocean of faculties of beings as numerous as the atoms in an anabhilāpyānabhilāpya­parivarta of world realms.

“The bodhisattvas do not develop the aspiration for enlightenment in order to enter the succession of kalpas in one world realm and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to enter the succession of kalpas in world realms as numerous as the atoms in an anabhilāpyānabhilāpya­parivarta of world realms.

“The bodhisattvas do not develop the aspiration for enlightenment in order to enter an investigation of the propensities for conduct of beings in one world realm F.373.b and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to enter an investigation of the propensities for conduct of beings in world realms as numerous as the atoms in an anabhilāpyānabhilāpya­parivarta of world realms.

“The bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the entire ocean of kleśas of all beings within one world realm and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the entire ocean of kleśas of all beings within world realms as numerous as the atoms in an anabhilāpyānabhilāpya­parivarta of world realms.

“The bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the entire ocean of the karma of all beings within one world realm and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the entire ocean of the karma of all beings within world realms as numerous as the atoms in an anabhilāpyānabhilāpya­parivarta of world realms.

“The bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the entire ocean of the conduct of all beings within one world realm and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the entire ocean of the conduct of all beings within world realms as numerous as the atoms in an anabhilāpyānabhilāpya­parivarta of world realms. F.374.a

“The bodhisattvas develop the aspiration for enlightenment in order to guide and ripen the beings throughout the entirety of all world realms without exception or remainder.

“The bodhisattvas develop the aspiration for enlightenment in order to serve, propitiate, make offerings to, and honor all buddhas without remainder.

“The bodhisattvas make the prayer to serve, propitiate, make offerings to, and honor the succession of buddhas within all world realms without remainder.

“The bodhisattvas have the firm intention to purify all buddha realms without remainder.

“The bodhisattvas are dedicated to holding the teachings of all tathāgatas without remainder.

“The bodhisattvas have the strength of mind to comprehend the different prayers established by all buddhas without remainder.

“The bodhisattvas are resolved to enter the displays of the qualities of all buddha realms without remainder.

“The bodhisattvas develop aspiration in order to enter the circle of followers of all buddhas without remainder.^[660]

“The bodhisattvas pray to comprehend the oceans of the minds of all beings without remainder.

“The bodhisattvas long to comprehend the wheels of faculties of all beings without remainder. F.374.b

“The bodhisattvas are enthused to comprehend the oceans of faculties of all beings without remainder.

“The bodhisattvas aspire to comprehend the succession of kalpas in all world realms without remainder.

“The bodhisattvas have the determination to eradicate the ocean of kleśas of all beings without remainder.

“The bodhisattvas have the rising of the sun of great knowledge in order to dry up the ocean of the karma and kleśas of all beings without remainder.

“The bodhisattvas develop the radiance of wisdom in order to know the conduct of all beings without remainder.

“The bodhisattvas gather the clouds of great compassion in order to end the mass of suffering of all beings without remainder.

“Noble one, in brief, the bodhisattvas accomplish these and millions of countless other ways and gateways of bodhisattva conduct.

“Moreover, noble one, bodhisattva conduct is the acquisition of all Dharmas in order to realize wisdom. Bodhisattva conduct is the acquisition of all realms in order to accomplish their purification.

“Therefore, noble one, may my prayers reach their conclusion only when the realm of desire^[661] has been completely purified. May my prayers reach their conclusion only when the world realms are purified. May my prayers reach their conclusion only when their connection with the predispositions and propensities for the kleśas of all beings have come to an end.” F.375.a

Sudhana asked, “Āryā, what is the name of this liberation?”

Āśā replied, “Noble one, this liberation is called the banner of bliss without sorrow.^[662]

“Noble one, I know only this bodhisattva liberation. How could I know or describe the qualities of the conduct of bodhisattvas who have minds like an ocean because they have received all the Buddhadharma, who are like Mount Meru because of their firm commitment, who are like beautiful kings of healing because they free all beings from the illness of the kleśas, who are like the sun because they dispel the darkness of ignorance for all beings, who have minds that are like the earth because they support the aspirations of all beings, who are like the air because they benefit all beings, who are like lamps because they bring the light of knowledge to all beings, who are like clouds because they send down with peaceful sounds a rain of the Buddhadharma, who are like the moon because they emit a network of light rays of merit, and who are like Śakra because they are dedicated to the protection of all beings? How could I speak of their inconceivable bodhisattva training? How could I teach the forms of their bodhisattva prayers?

“Depart, noble one. In this southern region, in this Samudravetāḍī,^[663] there is a land called Nālayu. There dwells a ṛṣi by the name of Bhīṣmottara­nirghoṣa.

“Go to him and ask him. F.375.b Noble one, he will teach you the bodhisattva conduct.”

Then Sudhana, the head merchant’s son, bowed his head to the feet of the upāsikā Āśā and circumambulated the upāsikā Āśā, keeping her to his right, a hundred thousand times. Looking back again and again, bowing, his face covered with tears, thinking of the rarity of the highest enlightenment, thinking of the rarity of being able to honor a kalyāṇamitra, thinking of the rarity of meeting a superior being, thinking of the rarity^[664] of attaining the faculties of a bodhisattva, thinking of the rarity of attaining the pure motivation of a bodhisattva, thinking of the rarity of meeting suitable companions,^[665] thinking of the rarity of having in mind the true aspiration for enlightenment, thinking of the rarity of practicing the teaching of the unequaled Dharma, thinking of the rarity of the practice of an unwavering and stainless^[666] mind, and thinking of the rarity of the light of the Dharma that creates the power of omniscience, he departed from the presence of the upāsikā Āśā.

Chapter 11

Bhīṣmottara­nirghoṣa

Then Sudhana, the head merchant’s son, thinking of following the bodhisattva instructions, thinking of following the pure conduct of bodhisattvas, thinking of increasing the strength of the merit of bodhisattvas, thinking of the illumination of the power of seeing the buddhas, thinking of developing the power to attain the treasure of the Dharma, F.376.a thinking of increasing the power of accomplishing the great prayers, thinking of facing every direction in the realm of the Dharma, thinking of the illumination of the nature of the Dharma, thinking of the dispersal of all obscurations, thinking of looking at the realm of Dharma free of darkness, thinking of the motivation^[667] that is stainless and unbreakable like Nārāyaṇa’s^[668] precious vajra, and thinking of invincibility and unassailability in the face of all the māra armies, eventually arrived in the land of Nālayu.

He searched and searched for the ṛṣi Bhīṣmottara­nirghoṣa. At that time, the ṛṣi Bhīṣmottara­nirghoṣa was dwelling in an ashram in a delightful forest of countless different kinds of trees and creepers. In that forest there was a canopy of the leaves of various trees, there were always flowers blossoming on trees of various kinds, and there were fruit trees always laden with fruit. Platforms of precious fruit had formed at the feet of trees that were made of the various kinds of precious materials. There were beautifully proportioned^[669] tall sandalwood trees. The forest was made pleasant by the aroma that constantly came from beautiful agarwood trees. It was beautified by scents in all four directions. It was adorned by perfectly proportioned bignonia trees.^[670] There were beautifully formed banyan trees. Ripened fruits were constantly falling from jambul trees. It was beautified by fresh red lotuses, blue lotuses, and night lotuses.^[671]

Sudhana saw the ṛṣi Bhīṣmottara­nirghoṣa and circumambulated the ṛṣi Bhīṣmottara­nirghoṣa a hundred thousand times, keeping him to his right.

The ṛṣi Bhīṣmottara­nirghoṣa was seated under a canopy of interlaced sandalwood branches. F.376.b His hair was bound into a topknot of matted locks, he wore clothing made of skins and grass, with a skirt of bark, and he was seated on a cushion of grass.

Sudhana approached the ṛṣi Bhīṣmottara­nirghoṣa.

When he had approached him, seeing that omniscience arises from the gateway of the kalyāṇamitra, the genuine kalyāṇamitra that one wishes to find, because the kalyāṇamitra teaches the true path; seeing that omniscience is dependent on the instructions of the kalyāṇamitra because they lead one to the level of omniscience; seeing that omniscience is dependent on the friendship of the kalyāṇamitra because they lead one to the island of the jewels of the wisdom of the ten strengths; seeing that omniscience is the illumination from the lamp of the kalyāṇamitra because they create the light of the wisdom of the ten strengths; seeing that the kalyāṇamitra is the road to omniscience because they lead one to the city of unimpaired omniscience, seeing that omniscience is the lamp of the kalyāṇamitra because they reveal that which is equal and unequal; seeing that the kalyāṇamitra is the bridge^[672] of omniscience because they eliminate all the fear of falling into crevasses; seeing that the kalyāṇamitra is the parasol of omniscience because they cool through the power of great benevolence; seeing that the kalyāṇamitra is the power of omniscience because they create great compassion; and seeing that reliance on the kalyāṇamitra is the clear vision of omniscience because they illuminate the way of the nature of phenomena,F.377.a Sudhana threw his body onto the ground before him, prostrating to him. He then rose, circumambulated the ṛṣi Bhīṣmottara­nirghoṣa many hundreds of thousands of times, keeping him to his right, and then sat down before him. With his hands together in homage in a pleasing way with pleasing words, he said, “Ārya, I have developed the aspiration for the highest, complete enlightenment.

How does a bodhisattva train in bodhisattva conduct? How does a bodhisattva practice it?

“Ārya, I have heard that you teach and give instructions to bodhisattvas. Therefore, Ārya, teach me how bodhisattvas train in bodhisattva conduct and in what way they practice it!”

The ṛṣi Bhīṣmottara­nirghoṣa looked at the ten thousand brahmin^[673] youths who were there and said, “Young men, this noble one has developed the aspiration for the highest, complete enlightenment. He has invited all beings to become free of fear. This noble one is prepared to bring happiness and benefit to all beings. He is facing an ocean of wisdom. He longs to drink the rain of the clouds of Dharma of all the tathāgatas. He longs to enter the ocean of all the ways of the Dharma. He longs to be in the great light of wisdom. He longs for the great rain of the Dharma to fall. He longs for the moon of great wisdom to rise over the world and extinguish all the torment of the kleśas. He longs to increase the roots of merit of all beings.”

Then the ten thousand brahmin youths scattered beautiful flowers with lovely aromas and in various colors over Sudhana, the head merchant’s son, F.377.b strewed them over him, covered him with them, paid homage to him, bowed down to him, circumambulated him, keeping him to their right, and then said these words to him: “This one will become a protector of all beings; he will end all the sufferings in the hells, he will block all the pathways to rebirth as animals, he will turn beings away from the path that leads to the world of Yama, he will close the doors to the unfortunate existences, he will dry up the ocean of existences, he will cut through the bondage of existences, he will repel the mass of suffering, he will dispel the darkness of ignorance, he will establish a Cakravāla mountain range of merit around the world, he will reveal the source of the jewels of wisdom, he will cause the sun of wisdom to rise, he will purify the eyes of Dharma, and he will reveal that which is equal and unequal in all the worlds.”

Then the ṛṣi Bhīṣmottara­nirghoṣa said to those youths, “Young men, when someone has developed the aspiration for the highest, complete enlightenment and practices bodhisattva conduct, they create happiness for all beings and will eventually attain omniscience. Young men, this noble one has developed the aspiration for the highest, complete enlightenment, and therefore he will bring to completeness all the qualities of buddhahood. F.378.a

Then the ṛṣi Bhīṣmottara­nirghoṣa said to Sudhana, the head merchant’s son, “Noble one, I have attained the bodhisattva liberation called the banner of being invincible to others.”

Sudhana asked, “What is the scope of this bodhisattva liberation called the banner of being invincible to others?”

The ṛṣi Bhīṣmottara­nirghoṣa extended his right hand and with it stroked and held the head of Sudhana, the head merchant’s son.

As soon as the ṛṣi Bhīṣmottara­nirghoṣa held the head of Sudhana, the head merchant’s son, with his right hand, Sudhana, the head merchant’s son, saw in the ten directions buddha realms as numerous as the atoms in a million buddha realms; he perceived himself to be sitting at the feet of buddhas as numerous as the atoms in a million buddha realms; he saw the countless pure displays of forms within those buddha realms; he saw the ocean of the multicolored display of the circles of followers of those tathāgatas; he saw in the midst of those oceans of the circles of followers the bodies of the tathāgatas, which were adorned with the shining signs and features of a great being; he listened to their Dharma teachings without missing a single word or term; he obtained those Dharma wheels of the tathāgatas, each distinct from the other; he received the rain of Dharma that fell according to the various aspirations of beings; and he comprehended an ocean of the past prayers of those tathāgatas, which were purified by the power of various aspirations; F.378.b he also comprehended those pure oceans of various prayers, which were oceans that had been accumulated by the buddhas; he also saw the perception of the colors of the bodies of the buddhas that satisfied beings in accordance with their wishes; he also saw the network of light rays from the buddhas as various passionless, pure displays of halos; and he also perceived the strengths of those buddhas that possessed the unobscured radiance of wisdom.

In that way, he was illuminated by the light of wisdom from the bodhisattva liberation called the banner of being invincible to others; he attained the illumination of the samādhi called the essence of the sun; he possessed the samādhi called the liberation of unceasing wisdom; he obtained the sight of the gateway of retention called the network in all directions; he attained the samādhi called the range of the summit of well-ordered knowledge;^[674] he had the range of dwelling in the perfection of wisdom, which is the path^[675] with the complete array of foundations; he gained the light of the samādhi called the buddhas’ domain of the essence of space; his mind was illuminated by the samādhi called the rim of the Dharma wheel of all the buddhas; and he attained the light of the samādhi called the domain of the unceasing precious knowledge of the three times.^[676]

He perceived sitting at the feet of some tathāgatas for one day and night, at the feet of some for seven days, at the feet of some for half a month, at the feet of some for one month, at the feet of some for one year, at the feet of some for a hundred years, at the feet of some for a thousand years, at the feet of some for a hundred thousand years,^[677] at the feet of some for ten million years, F.379.a at the feet of some for a billion years, at the feet of some for ten billion years, at the feet of some for a trillion years, at the feet of some for a quintillion years, at the feet of some for half a kalpa, at the feet of some for one kalpa, at the feet of some for a hundred kalpas, at the feet of some for a thousand kalpas, at the feet of some for a hundred thousand kalpas, at the feet of some for ten million kalpas, at the feet of some for a billion kalpas, at the feet of some for ten billion kalpas, at the feet of some for a trillion kalpas, at the feet of some for a quintillion kalpas, at the feet of some for an anabhilāpyānabhilāpya­parivarta of kalpas, at the feet of some tathāgatas for as many kalpas as there are atoms in Jambudvīpa, and so on up to at the feet of some tathāgatas for as many kalpas as there are atoms in an anabhilāpyānabhilāpya­parivarta of buddha realms.

Then the ṛṣi Bhīṣmottara­nirghoṣa released Sudhana, the head merchant’s son, and Sudhana perceived again that he was sitting at the feet of the ṛṣi Bhīṣmottara­nirghoṣa.

The ṛṣi Bhīṣmottara­nirghoṣa asked him, “Noble one, do you remember?”

Sudhana replied, “Ārya, I remember the blessing of the kalyāṇamitra.”

The ṛṣi Bhīṣmottara­nirghoṣa said, “Noble one, I know only this bodhisattva liberation called the banner of being invincible to others. How could I know or describe the qualities, indicate the different prayers, know the formation of realms, comprehend the scope of the wisdom, follow the range of the samādhis, comprehend the miracles and emanations that follow the arising of the might and display of the powerful liberations, grasp the characteristics of the different bodies, describe the pure domain of the voices, or teach the radiance of the wisdom of the bodhisattvas who have attained the samādhis that have the clairvoyant knowledge that is superior to all beings, who have power over the wheel of time,^[678] who are skilled in the accomplishment of the knowledge of the signs of buddhahood,^[679] who perceive the display of the rising of the sun of the tathāgatas,F.379.b who have accumulated the knowledge of the single characteristic of the range of the three times,^[680] who have bodies that are distributed through all world realms, who have bodies^[681] of wisdom that illuminate the entire realm of phenomena, who appear in accordance with the wishes of all beings, who practice an appropriate conduct in a way that is in accordance with the aspirations of beings, who shine in a way that delights, and who have the pure domain of stainless radiant wisdom?

“Depart, noble one. In this southern region, in the land called Īṣāṇa, there dwells a brahmin by the name of Jayoṣmāyatana. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

Then Sudhana, the head merchant’s son, was overjoyed, pleased, happy, and content. He bowed his head to the feet of the ṛṣi Bhīṣmottara­nirghoṣa, circumambulated the ṛṣi Bhīṣmottara­nirghoṣa, keeping him to his right, many hundreds of thousands of times, and, looking back again and again, departed from the ṛṣi Bhīṣmottara­nirghoṣa. F.380.aB32

Chapter 12

Jayoṣmāyatana

Sudhana, the head merchant’s son, was illuminated by the wisdom of the bodhisattva liberation called the banner of being invincible to others. He dwelled in the direct experience of the inconceivable range of the miraculous manifestations of the buddhas. He perceived the direct knowledge of inconceivable bodhisattva liberations. His mind was illuminated by the wisdom of inconceivable bodhisattva samādhis. He had attained the radiance of the wisdom of samādhi that is present at all times. He was illuminated by the range of samādhi, in which all perceptions are present and included. He had obtained the light of the wisdom that transcends all worlds. He had the direct perception of dwelling in the entire range of the three times.^[682] He was devoted to the wisdom that teaches equality without dualistic conceptions. He had the light of wisdom that pervaded^[683] throughout all objects of perception. He had mastered the treasury of aspiration for pure patience toward all that is heard.^[684] He had attained the definitive wisdom^[685] of patience for natural phenomena.

His mind was never apart from meditation on the nature of the bodhisattva conduct^[686] of higher cognition. His mind was irreversibly progressing toward the power of omniscience. He had attained the illumination of the knowledge^[687] of the ten strengths. His mind was never content in its aspiration to hear the sound of the words of the realm of Dharma.F.380.b His mind had gained entry into the field of dwelling in omniscience. His mind had attained the infinite display of bodhisattva conduct. His mind was purified^[688] by the infinite domain of great^[689] bodhisattva prayers. He had the mind with direct perception of the limitless knowledge without limit or center of the unceasing network^[690] of world realms. He had the mind that never wearies in ripening and guiding the infinite ocean of beings. He saw the infinite range of bodhisattva conduct. He saw the infinite diversity of the different world realms. He saw the small and the vast objects of perception included within the infinite world realms. He saw the various networks of names that are the bases for infinite world realms. He saw the various infinite, differing relative designations and terms for infinite world realms. He saw the infinite, differing aspirations of beings.

He saw the infinite, differing categories of beings. He saw the infinite practices for guiding and ripening beings. He saw the various infinite perceptions^[691] of the directions and times of beings.F.381.a

Focused on the kalyāṇamitra, Sudhana eventually arrived in the land called Īṣāṇa and went to where the brahmin Jayoṣmāyatana was.

At that time, the brahmin Jayoṣmāyatana was practicing the basis for accomplishing omniscience and practicing extreme asceticism. On all four sides of himself he had lit fires the size of mountains. Towering above was the precipice of a great mountain with a path of razors leading up it.^[692]

Sudhana, the head merchant’s son, bowed his head to the feet of the brahmin Jayoṣmāyatana, sat down before him, and with his hands together in homage said, “Ārya, I have developed the aspiration for the highest, complete enlightenment. How does a bodhisattva train in bodhisattva conduct? In what way does a bodhisattva practice it? Ārya, I have heard that you teach and give instructions to bodhisattvas. Therefore, Ārya, teach me how bodhisattvas train in bodhisattva conduct and in what way they practice it!”

The brahmin Jayoṣmāyatana said, “Noble one, go and climb up this mountain on the path of razors and then jump down into this fire. In that way, your bodhisattva conduct will become pure.”

Sudhana, the head merchant’s son, thought, “It is rare to avoid the eight unfavorable existences. It is rare to become a human.^[693] It is rare to have pure good fortune. It is rare to have the appearance of a buddha. F.381.b It is rare to have unimpaired senses. It is rare to hear the Buddhadharma. It is rare to meet a higher being. It is rare to have the friendship of a true kalyāṇamitra. It is rare to gain the teaching of the true way. It is rare to have a right livelihood. It is rare in the human world to practice the Dharma and the ancillary Dharmas.

“This person who will create an obstacle to my roots of merit, who urges me to kill myself, is he a māra? Is he blessed by a māra? Is he a follower of Māra? Is he pretending to be a kalyāṇamitra? Is he someone who destroys^[694] bodhisattvas? Does he wish to prevent me from attaining omniscience? Does he wish to lead me down a wrong path? Is he creating an obstacle to the gateway of the Dharma through which one realizes the Buddhadharma?”

When Sudhana had these thoughts, ten thousand Brahmās who were up in the sky said to him, “Noble one, do not be unrelenting in these thoughts! This ārya has attained the illumination of the samādhi vajra light rays. He has unwavering diligence. He has set out on the greatest undertaking. He is dedicated to drying up the moisture of craving in all beings. He is dedicated to cutting through the nets of wrong views. He is prepared to incinerate the forest^[695] of kleśas.^[696]F.382.a He is dedicated to illuminating all the desolate areas of unfavorable knowledge.^[697] He has the resolute commitment to turn all beings away from the terror of the chasm^[698] of aging and death. He is dedicated to dispelling the darkness in the three times. He radiates the light rays of the entire Dharma.

“Noble one, while this ārya was enduring the ascetic practice of the five heats,^[699] through the power of his commitment to asceticism^[700] and self-discipline, Brahmās who were accomplished and powerful, who arrogantly thought of themselves as preeminent in all worlds, and who were attached to a variety of incorrect views ceased to take pleasure in their state and no longer enjoyed the taste of their dhyāna, and they came into the presence of this ārya. When they had arrived, through the overpowering might^[701] of this ārya’s miracles and his fierce discipline and asceticism, they were all turned away from their wrong views, and he taught them the Dharma so that they would abandon all their pride and arrogance. He taught them the Dharma so that they would have great love and great compassion that spread over all beings, so that they would have an unwavering wish for enlightenment, so that they would develop a vast aspiration for enlightenment, so that they would be dedicated to seeing all the buddhas, so that they would have the complete attainment of the domain of the speech of the buddhas, and so that there would be everywhere without obscuration or impediment the sound of the voices of the buddhas.” F.382.b

Ten thousand māras were also in the sky above, scattering divine precious jewels. They said, “Noble one, while this ārya was enduring the ascetic practice of the five heats, from this mass of light rays came a great radiance that outshone all our residences, bodies, adornments, and possessions. Therefore, we too ceased to take pleasure in our residences, and with our entourages we came into the presence of this ārya. When we had come before him, this ārya taught us the Dharma so that our minds were healed, we developed the aspiration for enlightenment, and we became irreversible on the way to the highest, complete enlightenment.”

Ten thousand Vaśavartin deva kings were also in the sky above, scattering divine flowers. They said, “Noble one, while this ārya was enduring the ascetic practice of the five heats, we also ceased to take delight in our residences, and therefore each of us, without entourages, came into the presence of this ārya. When we came into his presence, he taught us the Dharma so that we gained control over our own minds. He taught us the Dharma so that we would have power over all kleśas, so that we would have the power to be reborn wherever we wish, so that we would have the power to purify the obscuration of karma, so that we would have power over all meditative states, so that we would have power over requisites, F.383.a and so that we would have the power to live as long as we wish.”

Ten thousand Sunirmita deva kings were also in the sky above, singing out a melodious roar of divine songs. They said, “Noble one, while this ārya was enduring the ascetic practice of the five heats there came from those masses of flames a corresponding light that purified, illuminated, and brightened our aerial palaces. It also illuminated and brightened our adornments and our apsarases. Then we ceased to take delight in our entourage of young devas and apsarases. We ceased to delight in the bliss of desire, and our bodies and minds were left unsatisfied. We came into the presence of this ārya. When we came into his presence, he taught us the Dharma so that our minds would be purified. He taught us the Dharma so that our minds would be brightened, so that our minds would be very pure,^[702] so that our minds would be tractable, so that our minds would be joyful, so that we would have the pure attainment of the knowledge of the ten strengths, so as to increase the great power of the Dharma, so as to purify our bodies, so as to attain an immeasurable buddha body, so as to purify our speech, and so as to attain the voice of a buddha.”

Ten thousand Saṃtuṣita deva kings were also in the sky with^[703] an entourage of deva youths and apsarases, F.383.b all of whom were paying homage and making an offering of sending down rain from clouds of various scented powders. They said, “Noble one, while this ārya was enduring the ascetic practice of the five heats, we ceased to take delight in our residences. As we had ceased to take delight in them, we came into the presence of this ārya. When we came into his presence, he taught us the Dharma so that we would not be dependent on any sensory object. He taught us the Dharma so that our minds would have contentment, so that we would create the roots of merit, so that we would attain the development of the aspiration for enlightenment, and so that we would be able to fulfill the entire Buddhadharma.”

Ten thousand Suyāma deva kings were also in the sky with an entourage of deva youths and apsarases, all of whom were sending down a rain of divine coral tree flowers. They said, “Noble one, while this ārya was enduring the ascetic practice of the five heats, we ceased to take delight in listening to divine songs. As we had ceased to take delight in them, we came into the presence of this ārya. When we came into his presence, he taught us the Dharma so that we would turn away from all delight in desires and so that we would attain all of the Buddhadharma.”

Ten thousand Śakras, lords of devas, each with their thirty-two secondary lords and an entourage of deva youths and apsarases, were also in the sky. They were dropping down rain from clouds of divine clothing, precious adornments, and flowers. They said, “Noble one, F.384.a when this ārya was enduring the ascetic practice of the five heats, we ceased to take delight in Śakra’s palace, park, pleasure groves, the playing of divine music, attendants, and songs. As we had ceased to take delight in them, we came into the presence of this ārya. When we came into his presence, he taught us the Dharma so that we would renounce all delight in desires. He said, ‘All these have the qualities of being impermanent, unstable, and decaying.’ He taught us the Dharma so that our arrogance and carelessness would end and we would develop the aspiration for the highest enlightenment.

“Moreover, noble one, just by his gaze these peaks of Meru are shaken. We became alarmed on being shaken, and as the omniscient mind cannot be disturbed, we made the prayer to attain omniscient wisdom.”

Ten thousand nāgas such as the nāga kings Airāvata, Nanda, and Upananda were also in the sky above. They were sending down rain from clouds of divine yellow sandalwood, the pleasant sound of a chorus of nāga maidens, and rain that was a flow of divine scented water. They said, “Noble one, when this ārya was enduring the ascetic practice of the five heats, from this great fire shone a great light that illuminated all the dwellings of nāgas and eliminated the rains of sand and fear of the garuḍas. F.384.b It also pacified anger, refreshed our bodies,^[704] and made our minds serene.^[705] Then when we had serene minds, this ārya taught us the Dharma so that we would repudiate the evil ways of nāgas, renounce all karma that brings obscuration, confess transgressions, develop the aspiration for the highest, complete enlightenment, and be established in omniscience.”

Ten thousand yakṣa lords were also in the sky above. They made various kinds of offerings to the brahmin Jayoṣmāyatana and Sudhana, the head merchant’s son, and then they said, “Noble one, when this ārya was enduring the ascetic practice of the five heats, we and all our retinues developed a loving mind toward humans. All yakṣas, rākṣasas, and kumbhāṇḍas also developed loving minds. They came before us with loving minds and without violence. We too were overpowered by the power of love, and each of us ceased to delight in our own residences. In that way, we each went with our retinues to the presence of the ārya. When we arrived, a light came from this ārya’s body, illuminated all our bodies, and filled us with bliss. In that way, both our bodies and minds became blissful. Then he taught us the Dharma so that the multitude of yakṣas, rākṣasas, kumbhāṇḍas, and kaṭapūtanas would develop the aspiration to enlightenment.”

Ten thousand gandharva lords F.385.a were also in the sky above, and they said, “Noble one, while we were each dwelling in our own abodes, and when this ārya was enduring the ascetic practice of the five heats, from this fire came a light that illuminated our abodes. When that light struck us we experienced inconceivable bliss. We went to be in the presence of this ārya, and when we arrived in his presence, he taught us the Dharma so that we would progress irreversibly toward the highest, complete enlightenment.”

Ten thousand asura lords rose up from the ocean, high into the sky, where they knelt on their right knees, and with hands together in homage they paid homage, saying, “Noble one, when this ārya was enduring the ascetic practice of the five heats, our asura world, a great circle of earth with its oceans and mountains, shook. All our arrogance and pride was overwhelmed by his self-discipline and asceticism. We went to be in the presence of this ārya, and when we arrived in his presence, he taught us the Dharma so that we would abandon all deception, enter the patience of the profound Dharma, be established in the unshakable true nature of phenomena, and attain the knowledge of the ten strengths.”

Ten thousand garuḍa lords F.385.b such as the garuḍa lord Mahāvegadhārin manifested in the form of handsome brahmin^[706] youths and said, “Noble one, when this ārya was enduring the ascetic practice of the five heats, a great light came from these great masses of fire and illuminated and shook our abodes. We were frightened, terrified, and dismayed, and so we went to be in the presence of this ārya. This ārya taught us the Dharma so that we would practice great love, so that we were established in great compassion, so that we would apply ourselves to plunging into the ocean of saṃsāra, so that we would apply ourselves to saving beings who are sinking in the swamp of desire, so that we would apply ourselves to the pure gateway of the higher motivation for enlightenment,^[707] so that we would apply ourselves to sharp^[708] wisdom and methods, and so that we would apply ourselves to guiding beings in whatever way will ripen them.”

Ten thousand kinnara lords were also in the sky. They said, “Noble one, when this ārya was enduring the ascetic practice of the five heats, the sound of the word Buddha, the word Dharma, the words irreversible bodhisattva Saṅgha, and the words the prayer to reach enlightenment came from the rows of palm trees, the music of the garlands of strings of networks of little bells on our trees,^[709] the musical instruments, the precious jewelry, the enjoyed possessions in the homes, and the blowing of the breezes^[710] in our domain. There came the words that said that in this and that particular world a bodhisattva named such and such is praying to attain enlightenment; F.386.a in this and that particular world a bodhisattva named such and such is accomplishing a difficult renunciation; in this and that particular world a bodhisattva named such and such is purifying the domain of omniscient wisdom; in this and that particular world a bodhisattva named such and such is going to the bodhimaṇḍa; in this and that particular world a bodhisattva named such and such has defeated Māra, and his army is attaining the highest, complete enlightenment of buddhahood; in this and that particular world a tathāgata named such and such is turning the wheel of the Dharma; in this and that particular world a tathāgata named such and such, having accomplished all the deeds of a buddha without remainder, is passing away into the state of nirvāṇa without any remaining skandhas.

“Noble one, it is possible that there could be an end to the number of atoms from all the plants, wood, branches, leaves, and petals in Jambudvīpa, but there is no end to the number of the names of tathāgatas, of the bodhisattva prayers, and of the different engagements in bodhisattva conduct that come from, resound from, and are heard from the rows of palm trees and so on up to^[711] the musical instruments, the precious jewelry, the enjoyed possessions in the homes, F.386.b and the blowing of the breezes in our domain.

“In that way, we experienced bliss through the intense joy of hearing the sound of a river^[712] of the words Buddha, Dharma,^[713] and Saṅgha, the prayers and conduct engaged in by bodhisattvas, and their names.

“We each went to be in the presence of the ārya. When we arrived in his presence, this ārya taught us the Dharma so that we would become irreversible in our progress to the highest, complete enlightenment.”

Countless thousands of desire-realm devas with beautiful bodies^[714] were also in the sky, making offerings with mentally emanated offerings. They said, “Noble one, when this ārya was enduring the ascetic practice of the five heats, a light came from these great masses of fire. That light illuminated beings as far down as the Avīci hell and extinguished the sufferings of all the beings in the hells. That light brought the image of this ārya to our eyes, and therefore we yearned for this ārya and experienced the bliss of the realm of desire devas.^[715] In that way, we were grateful to him, never ceased wanting to see him, and renounced delighting in desires. We went to be in the presence of this ārya. This ārya taught us the Dharma so that we would pray for the enlightenment of limitless beings.” F.387.a

Then Sudhana, the head merchant’s son, on hearing this way of the Dharma, was overjoyed, pleased, happy, and content. He recognized the brahmin Jayoṣmāyatana to be a true kalyāṇamitra. He bowed his head to the feet of the brahmin Jayoṣmāyatana and said, “Ārya, I confess my transgression of having disobeyed a kalyāṇamitra’s instruction.”

Then the brahmin Jayoṣmāyatana recited this verse to Sudhana, the head merchant’s son:

Then Sudhana, the head merchant’s son, climbed the path of razors up the mountain precipice and jumped down into the great mass of fire. When he jumped, he attained the bodhisattva samādhi called completely stable. When he landed in the fire, he attained the bodhisattva samādhi called perceiving the bliss of peace.

Sudhana said, “I am astonished, Ārya! The touch of the fire was blissful, and the mountain path of razors was also blissful to the touch.”

The brahmin Jayoṣmāyatana said, “Noble one, I have attained the bodhisattva liberation called the unceasing domain. F.387.b However, noble one, I know only this bodhisattva liberation called the unceasing domain. How could I know or describe the qualities of the bodhisattvas who are like masses of fire, who pray to eliminate all the kleśas and wrong views of all beings, who have an ensign^[717] that is never in retreat, who have invincible minds, who have minds that never despair, who have minds that are never despondent, who are like Nārāyaṇa possessing the vajra essence, who reach the conclusion of their great undertakings, who have no despondency, who never slacken, who are like whirlwinds, who are dedicated to the benefit of all beings, who have irreversible diligence, and who wear the armor of irreversibility?

“Depart, noble one. In this southern region there is a city called Siṃha­vijṛmbhita. There dwells Maitrayaṇī, the daughter of King Siṃhaketu, with her entourage of five hundred maidens. Go to her and ask her, ‘How does a bodhisattva train in bodhisattva conduct? How does a bodhisattva practice it?’ ”

Then Sudhana, the head merchant’s son, bowed his head to the feet of the brahmin Jayoṣmāyatana, circumambulated the brahmin Jayoṣmāyatana, keeping him to his right, many hundreds of thousands of times, and, looking back again and again, departed from the presence of the brahmin Jayoṣmāyatana.

Chapter 13

Maitrayaṇī

Sudhana, the head merchant’s son, with inconceivable respect^[718] for kalyāṇamitras, with a pure, vast^[719] aspiration, intent on the Mahāyāna, aspiring to the wisdom of buddhahood,F.388.a following the Buddhadharma, longing to follow the kalyāṇamitras, practicing veneration of the Dharma,^[720] intent on unimpeded wisdom, with conviction in the highest goal, being within the range of the apogee of wisdom, comprehending the three times in a fraction of an instant, intent on the nondual apogee of space, having attained certainty in the apogee of nonduality, dwelling in the nonconceptual apogee of the realm of the Dharma, having entered the comprehension of the way that is the apogee of being free of obscurations, dedicated to the harmony that is the apogee of action,^[721] realizing that the apogee of the tathāgatas is without an apogee, dwelling in the nonconceptuality that is the apogee of the buddhas,^[722] and dedicated to the wisdom that disperses the network of conceptualizations of all beings, had a mind free from all attachment to realms, free from attachment to all the circles of followers of the buddhas, and practiced, without dwelling in any location, the purification of all buddha realms; he had the recognition that there is no self and no beings within all beings, comprehended that all sounds are like echoes,^[723] and was dedicated to the realization that all forms are the same as reflections of forms.

Sudhana eventually arrived at the city of Siṃha­vijṛmbhita. He searched for and sought the maiden Maitrayaṇī and heard that Maitrayaṇī, the daughter of King Siṃhaketu, with her entourage of five hundred maidens, was in a palace called Vairocana­garbha. F.388.b She was teaching the Dharma while seated on a throne that had uragasāra sandalwood legs, was draped in a network of threads of gold, and had a cushion made of divine material.

Sudhana entered the city of Siṃha­vijṛmbhita and went to the residence of King Siṃhaketu. He sat at the king’s outer gate hoping to see the maiden Maitrayaṇī.

Sudhana saw many hundreds of people, many thousands of people, many hundreds of thousands of people there.

He asked them, “Where have you come from? Where are you going?”

They replied, “We have come to hear the Dharma from the maiden Maitrayaṇī.”

Sudhana thought, “It seems as if everyone is allowed to go in,” and he went inside.

When he had gone inside and looked around, he saw that the Vairocana­garbha palace had the inconceivable display of a floor that was made of crystal, pillars made of beryl, and walls made of diamonds; it was adorned with hundreds of thousands of pinnacles made of solid gold, was furnished with round mirrors made of the essence of a thousand precious materials, and was adorned with countless precious jewels; it was arrayed with precious jewels that delighted beings and was strewn with countless nets of jewels;^[724] and there was the melodious sound from hundreds of thousands of jingling golden bells.

He saw the maiden Maitrayaṇī, who had deep black eyes,^[725] deep black hair, and golden skin.

Sudhana bowed his head to the feet of the maiden Maitrayaṇī, circumambulated her, keeping her to his right, many hundreds of thousands of times, F.389.a and with his hands together in homage sat down before her.

Sudhana said, “Āryā, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.

“Āryā, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”

Maitrayaṇī said, “Noble one, look at the display of my residence!”

Sudhana looked all around and saw in each wall, each pillar, each round mirror, each form, each shape, each precious jewel, each golden bell, each precious tree, each pore, and each string of jewels the images of the tathāgatas in all the realm of phenomena first developing their aspiration for enlightenment, their conduct and the scope of their prayers, the display of their setting forth, their manifestation of the attainment of buddhahood, their turning the wheel of the Dharma, and their demonstration of passing into nirvāṇa. What he saw from one object of perception he saw from all the objects of perception. For example, there appeared in a lake filled with water that was unpolluted and clear F.389.b the reflection of the sky, the sun, the moon, and the constellations of stars. In the same way, in every object of perception within the Vairocana­garbha palace appeared the reflections of all the tathāgatas present in the entire realm of phenomena as the result of the maiden Maitrayaṇī’s previous roots of merit.

When Sudhana had seen and remembered the features of this display of the vision of the buddhas, with his hands together in homage he looked at Maitrayaṇī’s face.

She said to him, “Noble one, I have attained the teaching^[726] of the gateway to the perfection of wisdom called the complete display. I sought this teaching of the gateway to the perfection of wisdom called the complete display from as many tathāgatas as there are grains of sand in three hundred and sixty million Ganges Rivers. Those tathāgatas, through making me enter various gateways, made me realize the teaching of the gateway to the perfection of wisdom called the complete display. What was taught by any one of them was not taught by another of them.”

Sudhana asked, “Āryā, what is the scope of this teaching of the gateway to the perfection of wisdom called the complete display?”

Maitrayaṇī answered, “Noble one, having been made to face, reflect on, follow, practice, contemplate, approach,^[727] grasp, display, attain, adorn, and analyze this teaching of the gateway to the perfection of wisdom called the complete display, F.390.a there arose the power of retention called the complete gateways. Countless millions of Dharma gateways are present, are included, are manifest, are collected, and are arranged^[728] within the range of that power of retention.

“There is the gateway to the buddha realms, the gateway to the buddhas, the gateway to the Dharma, the gateway to beings, the gateway to the past, the gateway to the future, the gateway to the present, the gateway to the highest state, the gateway to merit, the gateway to the accumulation of merit, the gateway to wisdom, the gateway to the accumulation of wisdom, the gateway to the forms of prayer, the gateway to conduct, the gateway to pure conduct, the gateway to the creation of conduct, the gateway to the perfection of conduct, the gateway to karma, the gateway to the illumination^[729] of karma, the gateway to the continuum of karma, the gateway to the creation of karma, the gateway to the range of karma,^[730] the gateway to the avoidance of bad karma, the gateway to the practice of good karma, the gateway to power over karma, the gateway to good behavior, the gateway to the adoption of good behavior, the gateway to samādhi, the gateway to engagement in samādhi, the gateway to the procedure of samādhi, the gateway to the range of samādhi, the gateway to arising from samādhi, the gateway to clairvoyance, the gateway to the ocean of the mind, the gateway to the processes of the mind, the gateway to the purification of the continuum of the mind, the gateway to illuminating the darkness of the mind, the gateway to clarifying the lake of the mind, the gateway to the arising of the mind,F.390.b the gateway to the activities of the mind, the gateway of the kleśas in beings, the gateway to the propensity for the kleśas, the gateway to the engagement of the kleśas, the gateway to aspiration,^[731] the gateway to the conduct of beings, the gateway to the different conducts of beings, the gateway to the creation of worlds, the gateway to the thoughts of beings, the gateway to the form of the conceptualizations of beings, the gateway to the directions, the gateway to the direction of the Dharma, the gateway to great compassion, the gateway to great love, the gateway to peace, the gateway to the path of speech, the gateway to ways, the gateway to following, the gateway to division, the gateway to unification, the gateway to the highest absence of impediments, the gateway to everything, the gateway to the Dharma of the buddhas, the gateway to the Dharma of the bodhisattvas, the gateway to the Dharma of the śrāvakas, the gateway to the Dharma of the pratyeka­buddhas, the gateway to the Dharma of worldly beings, the gateway to the Dharma of the creation of worlds, the gateway to the Dharma of the destruction of worlds, the gateway to the Dharma^[732] of the presence of worlds, the gateway to pure world realms, the gateway to afflicted world realms, the gateway to pure and afflicted world realms, the gateway to solely afflicted world realms,

the gateway to solely pure world realms, the gateway to entering the level world realms, the gateway to the sideways world realms, the gateway to the world realms of upside-down beings, the gateway to entering illusory manifestations,F.391.a the gateway to the continuum of world realms, the gateway to the conceptual identification of locations, the gateway to the minute being within the vast, the gateway to the vast being within the minute, the gateway to seeing the buddhas, the gateway to the different forms of the bodies of the buddhas, the gateway to the different nets of light rays of the buddhas, the gateway to the differentiation of the domains of speech of the buddhas, the gateway to the attainment of the wheels of Dharma of the buddhas, the gateway to the differentiation between the wheels of Dharma of the buddhas, the gateway to the meanings of the words in the wheels of Dharma of the buddhas, the gateway to the turning of the wheels of Dharma of the buddhas, the gateway to the actions of the buddhas,^[733] the gateway to the circles of followers of the buddhas, the gateway to the differentiation between the circles of followers of the buddhas, the gateway to entering the ocean of the circles of followers of the buddhas, the gateway to the radiance of the strengths of the buddhas, the gateway to the samādhis of the buddhas, the gateway to the miracles of the samādhis of the buddhas, the gateway to the conduct of the buddhas, the gateway to the blessings of the buddhas, the gateway to the emanations of the buddhas, the gateway to the minds of other beings being known by the buddhas, the gateway to the miraculous manifestations of the buddhas, the gateway to residing in Tuṣita, and so on up to the gateway of demonstrating passing into nirvāṇa, the gateway to the accomplishment of limitless benefit for beings, the gateway to the profound way of the Dharma, the gateway to the various ways of the Dharma, the gateway to the forms of the Dharma of the aspiration to enlightenment,F.391.b the gateway to the forms of the Dharma of the generation of the aspiration to enlightenment, the gateway to the forms of the Dharma of the accumulation of the aspiration to enlightenment, the gateway to the forms of prayer, the gateway to the forms of conduct, the gateway to the forms of clairvoyance, the gateway to the forms of setting forth, the gateway to the forms of pure retention, the gateway to the forms of the pure field of knowledge, the gateway to the forms of pure wisdom, the gateway to the forms of immeasurable enlightenment, and the gateway to the forms of pure remembrance.

“However, noble one, I know only this teaching of the gateway to the perfection of wisdom called the complete display of memory. How could I know or describe the qualities of the bodhisattvas whose minds are as vast as the realm of space, whose understanding is as vast as the realm of phenomena, whose continuum is supported by an accumulation of merit, who follow a path that transcends the world, who do not engage with worldly qualities, who have attained the undimmed radiance of wisdom, who have comprehended the entire realm of Dharma free of darkness, who have an understanding that is as limitless as space, who have the eyes that follow every object of perception, who possess the essence of unimpeded radiance, who are skilled in differentiating the words^[734] and meaning of all the Dharma, who overpower^[735] without being overpowered by the world, who have a conduct that accords with the ways of worldly conduct, who do not commit any transgression in any of the worldly ways, who are dedicated to the benefit of all^[736] worlds, who are a support for all beings, who are skilled in the speech and behavior of all beings, who have the intention to dwell with all beings, who appear in whatever way they are wished to be perceived, and who have power over all the wheels of time. F.392.a

“Depart, noble one. In this southern region there is a land called Trinayana. There dwells a bhikṣu by the name of Sudarśana. Go to him and ask him, ‘How does a bodhisattva train in bodhisattva conduct? How does a bodhisattva practice it?’ ”

Then Sudhana, the head merchant’s son, bowed his head to the feet of the maiden Maitrayaṇī, circumambulated the maiden Maitrayaṇī, keeping her to his right, many hundreds of thousands of times, and, looking back again and again, departed from the presence of the maiden Maitrayaṇī.

Chapter 14

Sudarśana

Sudhana, the head merchant’s son, contemplated the profound conduct of wisdom of the bodhisattvas, contemplated reaching the profound basis of the realm of phenomena, contemplated all^[737] profound subtle wisdom, contemplated the profound aspect of worldly conceptualization, contemplated the profound ground^[738] that is without creation, contemplated the profound ground of the stream of the mind, contemplated the profound ground of dependent origination, contemplated the profound true^[739] ground of nature, contemplated the profound true ground of the terminology^[740] of beings, contemplated the profound ground of the adorning array of the realm of phenomena, contemplated the profound ground of dependence on the processes of the body, and contemplated the profound ground of the various transformations of the body.

Eventually he arrived at the land of Trinayana. He searched for the bhikṣu Sudarśana throughout the land, throughout the towns, throughout the cities, throughout the marketplaces, throughout the villages, F.392.b throughout the cattle pens, throughout the ashrams of ṛṣis, throughout the regions and districts, throughout the banks of rivers, throughout mountain caves, and throughout great forests until he saw the bhikṣu Sudarśana inside a thick forest.

The bhikṣu Sudarśana was a young adult, handsome, good looking, and attractive. His deep black hair curled to the right. His head was like a parasol. There was an uṣṇīṣa on the crown of his head. His forehead was broad. His eyes were wide and deep black. His eyelashes were like the eyelashes of a cow. His nose was lovely, high, and prominent.^[741] His lips were the beautiful color of vermilion and perfectly proportioned. His teeth were even, without gaps, very white, and a full forty in number. He had jaws like a lion. His cheeks were full and wide. His eyebrows were long, beautiful, and curved like a bow. He had the mark of the ūrṇā hair the color of the moon. His earlobes were long and hung loosely. His face was bright and beautiful like the full moon. His throat was round and as beautiful as a conch. His heart area was adorned by the śrīvatsa. His upper body was like the upper body of a lion. His flesh between the shoulder blades was muscular. His shoulders were bulky and rounded. His arms were long. His fingers were webbed. His hands and feet were adorned by wheels. His hands and feet were soft, young, and thick. He had the seven prominences. His waist was slim like a vajra’s. His body was big and straight. His thighs were round. His penis was retracted into his body. His calves were like the calves of a female blackbuck. His fingers were long. The heels of his feet were wide. He had a halo a fathom in width. He was golden in color. Each of his body hairs was curled upward to the right.F.393.a He had the circular symmetry^[742] of a king banyan tree. He was adorned with the signs and features of a superior being.

His eyes did not blink or waver. He remained in a state of mindfulness. He was like the Himalayas, the king of mountains, adorned with various grasses, forests, herbs, and vines. His intellect was vast. He had an invincible range and scope of wisdom. The display of the field of his voice was like thunder from the clouds. His mind was free of all vacillation, conceit, instability, or frivolity. He had an unalloyed range of wisdom. He had attained the illumination of the vast range of the wisdom^[743] of buddhahood. He was continuously motivated to ripen and guide all beings. He had developed the vast^[744] field of great compassion.

He was dedicated to possessing the way of the Dharma of all the tathāgatas. He was dedicated to bringing the light of wisdom to all beings. He was mindful of the way of the tathāgatas. He was on the meditation walkway. He was walking neither too fast nor too slow, serenely and steadily.^[745] He was dressed like the Śuddhāvāsa devas.

He was encircled by devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, Śakra, Brahmā, the world guardians, humans, and nonhumans.

When Sudarśana was going to change the direction in which he was walking, the devas of the directions turned^[746] the field of directions around. The devas of walking received his footsteps on precious lotuses. The devas who cause fire, who have unceasing disks of light, dispelled obscuring darkness. The devas of the forest of Jambudhvaja F.393.b sent down a rain of many flowers. The devas of the earth, who have the essence of stability, revealed many sources of jewels. The devas of the sky, who have the splendor of complete brightness, adorned the surface of the sky. The devas of the ocean, who are the source of splendor, scattered great precious jewels. The devas of Sumeru, who have the essence of stainlessness, placed their hands together and paid homage. The devas of the air, who have unimpeded power, spread breezes that scattered perfume, incense, and flowers. The devas of the night,^[747] with their bodies bedecked in jewelry, bowed down in homage. The devas of the daytime, who have the disk that always causes beings to wake were holding banners of precious jewels that illuminated the directions and standing in the sky in order to create light.

Sudhana, the head merchant’s son, approached the bhikṣu Sudarśana and bowed his head onto the surface of the bhikṣu Sudarśana’s feet, covered the surface of the bhikṣu Sudarśana’s feet with kisses,^[748] and wiped^[749] them well.

Then Sudhana sat down before the bhikṣu Sudarśana and with his hands placed together said, “Ārya, I am set on the highest, complete enlightenment and am seeking bodhisattva conduct.

“Ārya, I have heard that you give instruction and teachings to bodhisattvas! Explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”

The bhikṣu Sudarśana said, “Noble one, having reached adulthood, I am newly entered into the homeless life. F.394.a

“Noble one, I have in this one lifetime practiced celibacy before as many tathāgatas as there are grains of sand^[750] in thirty-eight Ganges Rivers. I practiced celibacy with some for a day and night. I practiced celibacy with some for seven days. I practiced celibacy with some for half a month. I practiced celibacy with some for a month. I practiced celibacy with some for a year. I practiced celibacy with some for a hundred years. I practiced celibacy with some for a thousand years. I practiced celibacy with some for a hundred thousand years. I practiced celibacy with some for ten million years. I practiced celibacy with some for a quintillion years. I practiced celibacy with some for an anabhilāpyānabhilāpya­parivarta of years. I practiced celibacy with some for an intermediate kalpa. I practiced celibacy with some for half a kalpa. I practiced celibacy with some for a kalpa. I heard the Dharma from all those tathāgatas and received their instructions and teachings.

“I have purified an array of prayers. I have purified the field of conduct that enters the range of realization.^[751]

“I have completed an ocean of the perfections. I have perceived the miraculous manifestations of complete buddhahood. I have held their wheels of Dharma each distinct from another.

“I have realized the equality of their strengths. I have held their teachings for as long as their Dharma remained.

“I have accomplished, through the power of the accomplishment of the samādhi of the field of prayer, the previous prayers of all those tathāgatas for the purification of my own buddha realm. F.394.b

“I have accomplished, through the power of entering the samādhi of entering all conducts, the past practice of bodhisattva conduct by all those tathāgatas for the purification of my own conduct.

“I have accomplished, through the power of setting forth on completely good conduct, the pure perfections of all those tathāgatas.

“Moreover, noble one, because of the gateway of the perfectly observant wisdom, while I am walking on this meditation walkway there come toward me the gateways of the continuums of all directions.

“Through the arising of a single aspiration, the gateways of the continuums of all world realms are moving further away in order to purify the transcendence of an anabhilāpyānabhilāpya­parivarta of world realms through the power of accomplishing great prayers.

“In one instant of mind, through the power of accomplishing the bodhisattva’s completely good conduct and prayers, I directly perceive an anabhilāpyānabhilāpya­parivarta of gateways of the ways of conduct among beings in order to complete the wisdoms of the ten strengths.

“Through the arising of a single aspiration, through the power of accomplishing the prayers to make offerings to past and future buddhas, I directly perceive the vision of an anabhilāpyānabhilāpya­parivarta of buddha realms^[752] in order to make offerings to, serve, and honor tathāgatas as numerous as the atoms in an anabhilāpyānabhilāpya­parivarta of buddha realms. F.395.a

“Through the arising of a single aspiration, there falls rain from the clouds of Dharma of an anabhilāpyānabhilāpya­parivarta of tathāgatas through the power of accomplishing the prayers for^[753] the mental retention of holding the Dharma wheels that^[754] follow countless ways of the Dharma.

“Through the arising of a single aspiration, through the power of the accomplishment of the prayers to fulfill the bodhisattva conduct that are like magical illusions,^[755] I directly perceive the ocean of the conduct of an anabhilāpyānabhilāpya­parivarta of bodhisattvas in order to purify all fields of conduct.

“Through the arising of a single aspiration, through the power of the accomplishment of the prayer to concentrate all the fields of samādhi through a single samādhi, I directly perceive the ocean of an anabhilāpyānabhilāpya­parivarta of samādhis in order to purify all fields of samādhi.

“Through the arising of a single aspiration, through the power of the accomplishment of the prayer to attain the power of the highest mindfulness, I directly perceive the ocean of an anabhilāpyānabhilāpya­parivarta of powers in order to manifest all the wheels of the powers and the wheels of time.

“Through the arising of a single aspiration, through the power of the accomplishment of the prayer for the end of endless beings, I directly perceive an anabhilāpyānabhilāpya­parivarta of wheels of time in order to turn the wheels of Dharma in all times.

“Through the arising of a single aspiration, through the power of the accomplishment of the prayer for the light of the wisdom of realization, I directly perceive an anabhilāpyānabhilāpya­parivarta of oceans of all three^[756] times in order to establish the three times in all world realms in a single time.^[757]F.395.b

“However, noble one, I know only this bodhisattva liberation called the never-extinguished lamp of wisdom.^[758] How could I know or describe the qualities of the bodhisattvas whose aspiration is like a vajra; who have been born into the family that is the family of all the tathāgatas; who have the power of unceasing life; who have a lamp of wisdom that is never extinguished; who have indestructible, unbreakable bodies; who have accomplished a physical form that is like an illusion; who have bodies that have the limbs and smaller physical parts that accord with being phenomena dependent on causes; who have bodies that are perceived in accordance with the wishes of beings; who demonstrate forms, bodies, colors, shapes, and circumferences that are like those of all beings; who have bodies that are unharmed by burning embers, flames, poison, or weapons; whose bodies are as hard as vajras and as invincible^[759] as the Cakravāla mountain range; who make the power of all māras and adversaries ineffective; who resemble a mountain of Jambu River gold; who have bodies that are superior to those of all beings; who are perceived as a refuge^[760] by all beings; who are perceived and heard from all sides; who are looked up to with admiration by^[761] all beings; who are the source of the clouds of all the Dharma; who illuminate every direction; who appear beautiful as a result of destroying the mountains of obscurations; who appear as supreme heroes because they defeat all the roots of demerit; who are a joy to see because they originate from vast roots of merit; and who are as rare as fig flowers?”

“Depart, noble one. In this southern region there is a city called Sumukha in the land called Śramaṇa­maṇḍala. F.396.a

“There dwells a boy by the name of Indriyeśvara. Go to him and ask him, ‘How does a bodhisattva train in bodhisattva conduct? How does a bodhisattva practice it?’ ”

Sudhana, the head merchant’s son, was dedicated to the pure prowess and practice of the bodhisattvas. His mind was illuminated by the light of the power of the bodhisattvas. In his heart he had mastered the unconquerable fortitude of the bodhisattvas. His mind was indefatigable because of the excellent armor of the resolution of the bodhisattvas. He was dedicated to the stability and vastness of the resolute aspiration of the bodhisattvas. He had the aspiration to possess all the rain from the clouds of bodhisattva conduct. He had the continuity of never having enough of the rain from the clouds of Dharma of the bodhisattvas. He had the aspiration directed toward realizing all the qualities of the bodhisattvas. He longed to send himself to be the embodiment of the charioteers for all beings. He longed to lead beings out beyond the great forest of saṃsāra. He never had enough of gazing upon, listening to, and honoring kalyāṇamitras. He had developed an immeasurable veneration for the Dharma.

Sudhana, the head merchant’s son, bowed his head to the feet of the bhikṣu Sudarśana, circumambulated the bhikṣu Sudarśana many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from the presence of the bhikṣu Sudarśana. B1V38F.1.b

Chapter 15

Indriyeśvara

Sudhana, the head merchant’s son, recited,^[762] promulgated, presented,^[763] investigated, elucidated, reflected on, described, taught, contemplated, bestowed, understood, was immersed in, repeated again and again, realized, propounded, illuminated, and surveyed the teaching of the bhikṣu Sudarśana.

He eventually, with an entourage of devas, nāgas, yakṣas, and gandharvas, arrived at the city of Sumukha in the land called Śramaṇa­maṇḍala.

He searched for the boy Indriyeśvara until the devas, nāgas, yakṣas, and gandharvas in the sky above called down, “Noble one, F.2.a the boy Indriyeśvara, accompanied by ten thousand other children, is playing in the sand at the conflux of the rivers.”

Then Sudhana, the head merchant’s son, went into the city of Sumukha toward the confluence of the rivers. When he arrived there, he saw the boy Indriyeśvara accompanied by ten thousand children, playing in the sand.

When he saw the boy Indriyeśvara, he approached him, bowed his head to the boy Indriyeśvara’s feet, circumambulated the boy Indriyeśvara many hundreds of thousands of times, keeping him to his right, and then sat down before the boy Indriyeśvara. He placed the palms of his hands together and said, “Ārya, I have developed the aspiration for the highest, complete enlightenment. How does a bodhisattva train in bodhisattva conduct? In what way does a bodhisattva practice it?”

“Ārya, I have heard that you teach and give instructions to bodhisattvas. Therefore, Ārya, teach me how bodhisattvas train in bodhisattva conduct and in what way they practice it!”

Indriyeśvara said, “Noble one, Mañjuśrī Kumāra­bhūta has taught me writing, numbers, symbols, and counting so that I entered through the gateway called the wisdom that possesses clairvoyance in all crafts.

“Thus, noble one, F.2.b I know all writing and terminology in this world; all numbers, calculations, symbols, the knowledge of dice throwing,^[764] and the knowledge of the various crafts; physiology; methods to cure poisoning; exorcising śoṣas, apasmāras, bhūtas, pretas, and demons; the knowledge of where to establish villages, towns, marketplaces, cities,^[765] parks, and forest groves for ascetics; the knowledge of the measurements of walls, houses, windows, and kūṭāgāras; the knowledge of how to make various machines and chariots; the knowledge of good and bad omens, omens of danger and safety; the knowledge of the practices of farming and business; the knowledge of the analysis of the signs of the movement and characteristics of the limbs and the minor extensions of the body; the knowledge of the ways of purifying the path of karma that leads to the higher realms or the lower existences; the knowledge of good and bad groups and offerings; the knowledge of the accumulations that lead to the higher existences or to the lower existences; the knowledge of the accumulations that lead to the Śrāvakayāna and Pratyeka­buddhayāna; the knowledge of the accumulations that lead to the level of the tathāgatas; and the knowledge of the processes of application to causes and actions.

“I make all beings enter into those knowledges, settle them in those knowledges, establish them in those knowledges, make them study those knowledges, make them practice those knowledges, make them stable in those knowledges, make them dedicated to those knowledges, make them complete those knowledges, make them accomplished in those knowledges, make them use those knowledges, make them elevate those knowledges, make them increase those knowledges, make those knowledges effective, bring those knowledges to their conclusion, make them purify those knowledges, make those knowledges stainless, make those knowledges shine, make those knowledges bright and clear, and make those knowledges vast.

“Thus, noble one, I know the way of calculations of the bodhisattvas. What is it? F.3.a

“A hundred thousand times a hundred is ten million.^[766] Ten million times ten million is an ayuta.^[767] An ayuta times an ayuta is a niyuta.^[768] A niyuta times a niyuta is a bimbara.^[769] A bimbara times a bimbara is a kiṃkara.^[770] A kiṃkara times a kiṃkara is an agara.

^[771] An agara times an agara is a pravara.^[772] A pravara times a pravara is a mapara.^[773] A mapara times a mapara is an avara.^[774] An avara times an avara is a tapara.^[775] A tapara times a tapara is a sīma.^[776] A sīma times a sīma is a yāma.

^[777] A yāma times a yāma is a nena.^[778] A nena times a nena is an avaga.^[779] An avaga times an avaga is one mṛgava.^[780] One mṛgava times one mṛgava is one vināha.^[781] A vināha times a vināha is one viraga.^[782] A viraga times a viraga is one avagama.^[783] An avagama times an avagama is a vigava.^[784] A vigava times a vigava is a saṃkrama.

^[785] A saṃkrama times a saṃkrama is a visara.^[786] A visara times a visara is a vibhaja.^[787] A vibhaja times a vibhaja is a vijaṅgha.^[788] A vijaṅgha times a vijaṅgha is a visota.^[789] A visota times a visota is a vivāha.^[790] A vivāha times a vivāha is a vibhakta.^[791] A vibhakta times a vibhakta is a vikhata.^[792] A vikhata times a vikhata is a tulana.

^[793] A tulana times a tulana is an atula.^[794] An atula times an atula is a varaṇa.^[795] A varaṇa times a varaṇa is a vivaraṇa.^[796] A vivaraṇa times a vivaraṇa is an avana.^[797] An avana times an avana is a thavana.^[798] A thavana times a thavana is a viparya.

^[799] A viparya times a viparya is a samarya.^[800] A samarya times a samarya is a viturṇa.^[801] A viturṇa times a viturṇa is an hetura.^[802] A hetura times a hetura is a vicāra.

^[803] A vicāra times a vicāra is a visāra.^[804] A visāra times a visāra is a vyatyasta.^[805] A vyatyasta times a vyatyasta is an abhyudgata.^[806] An abhyudgata times an abhyudgata is a viśiṣṭa.^[807] A viśiṣṭa times a viśiṣṭa is a nivala.^[808] A nivala times a nivala is a haribha.^[809] A haribha times a haribha is a vikṣobha.

^[810] A vikṣobha times a vikṣobha is a halibha.^[811] A halibha times a halibha is a harisa.^[812] A harisa times a harisa is an aloka.^[813] An aloka times an aloka is a dṛṣṭānta.^[814] A dṛṣṭānta times a dṛṣṭānta is a hetuna.

^[815] A hetuna times a hetuna is a durbuda.^[816] A durbuda times a durbuda is a haruṇa.^[817] A haruṇa times a haruṇa is an ela.^[818] An ela times an ela is a dumela.^[819] A dumela times a dumela is a kṣemu.^[820] A kṣemu times a kṣemu is an akṣayamukta.^[821] An akṣayamukta times an akṣayamukta is an elada.

^[822] An elada times an elada is a māluda.^[823] A māluda times a māluda is a maṇḍumā.^[824] A maṇḍumā times a maṇḍumā is a viṣamatā.^[825]F.3.b A viṣamatā times a viṣamatā is a samatā.^[826] A samatā times a samatā is a visada.

^[827] A visada times a visada is a pramantā.^[828] A pramantā times a pramantā is a pramātra.^[829] A pramātra times a pramātra is an amātra.^[830] An amātra times an amātra is a bhramātra.^[831] A bhramātra times a bhramātra is a gamātra.

^[832] A gamātra times a gamātra is a namātra.^[833] A namātra times a namātra is a hemātra.^[834] A hemātra times a hemātra is a vimātra.^[835] A vimātra times a vimātra is a paramātra.

^[836] A paramātra times a paramātra is a śivamātra.^[837] A śivamātra times a śivamātra is an ela.^[838] An ela times an ela is a vela.^[839] A vela times a vela is a tela.^[840] A tela times a tela is a śaila.

^[841]A śaila times a śaila is a gela.^[842] A gela times a gela is a śila.^[843] A śila times a śila is a śvela.^[844] A śvela times a śvela is a nela.^[845] A nela times a nela is a bhela.^[846] A bhela times a bhela is a kela .^[847] A kela times a kela is a sela.^[848] A sela times a sela is a pela.

^[849] A pela times a pela is a hela.^[850] A hela times a hela is a mela.^[851] A mela times a mela is a saraḍa.^[852] A saraḍa times a saraḍa is a māruta.^[853] A māruta times a māruta is a meruda.^[854] A meruda times a meruda is a kheluda.

^[855] A kheluda times a kheluda is a māluda.^[856] A māluda times a māluda is a samula.^[857] A samula times a samula is an ayava.^[858] An ayava times an ayava is a kamala.^[859] A kamala times a kamala is a magava.^[860] A magava times a magava is an atara.

^[861] An atara times an atara is a heluya.^[862] A heluya times a heluya is a veluva.^[863] A veluva times a veluva is a kajāva.^[864] A kajāva times a kajāva is a havava.^[865] A havava times a havava is a havala.

^[866] A havala times a havala is a vivara.^[867] A vivara times a vivara is a bimba.^[868] A bimba times a bimba is a caraṇa.^[869] A caraṇa times a caraṇa is a carama.^[870] A carama times a carama is a parava.^[871] A parava times a parava is a dhavara.

^[872] A dhavara times a dhavara is a dhamana.^[873] A dhamana times a dhamana is a pramada.^[874] A pramada times a pramada is a nigama.^[875] A nigama times a nigama is an upavarta.^[876] An upavarta times an upavarta is a nirdeśa.^[877] A nirdeśa times a nirdeśa is an akṣaya.

^[878]F.4.a An akṣaya times an akṣaya is a saṃbhūta.^[879] A saṃbhūta times a saṃbhūta is an amama.^[880] An amama times an amama is an avada.^[881] An avada times an avada is an utpala.^[882] An utpala times an utpala is a padma.^[883] A padma times a padma is a saṃkhya.^[884] A saṃkhya times a saṃkhya is a gati.

^[885] A gati times a gati is an upagama.^[886] An upagama times an upagama is an aupamya.^[887] An aupamya times an aupamya is an asaṃkhyeya.^[888] An asaṃkhyeya times an asaṃkhyeya is an asaṃkhyeya­parivarta.^[889] An asaṃkhyeya­parivarta times an asaṃkhyeya­parivarta is an aparimāṇa.

^[890] An aparimāṇa times an aparimāṇa is an aparimāṇa­parivarta.^[891] An aparimāṇa­parivarta times an aparimāṇa­parivarta is an aparyanta.^[892] An aparyanta times an aparyanta is an aparyanta­parivarta.^[893] An aparyanta­parivarta times an aparyanta­parivarta is an asamanta.^[894] An asamanta times an asamanta is an asamanta­parivarta.^[895] An asamanta­parivarta times an asamanta­parivarta is an agaṇeya.^[896] An agaṇeya times an agaṇeya is an agaṇeya­parivarta.^[897] An agaṇeya­parivarta times an agaṇeya­parivarta is an atulya.

^[898] An atulya times an atulya is an atulya­parivarta.^[899]An atulya­parivarta times an atulya­parivarta is an acintya.^[900] An acintya times an acintya is an acintya­parivarta.^[901] An acintya­parivarta times an acintya­parivarta is an aparyanta.^[902] An aparyanta times an aparyanta is an aparyanta­parivarta.^[903] An aparyanta­parivarta times an aparyanta­parivarta is an amāpya.^[904] An amāpya times an amāpya is an amāpya­parivarta.

^[905] An amāpya­parivarta times an amāpya­parivarta is an anabhilāpya.^[906] An anabhilāpya times an anabhilāpya is an anabhilāpya­parivarta.^[907] An anabhilāpya­parivarta times an anabhilāpya­parivarta is an anabhilāpyānabhilāpya.^[908] An anabhilāpyānabhilāpya^[909] times an anabhilāpyānabhilāpya is an anabhilāpyānabhilāpya­parivarta.”^[910]

In front of Indriyeśvara there was a heap of sand that was many yojanas high. F.4.b He counted how many grains of sand there were in that heap, beginning with “the number of grains of sand in this mound” and continuing until he said, “there are an anabhilāpyānabhilāpya­parivarta of grains of sand in this heap.” Having taught Sudhana through the teaching that stipulated the number of grains of sand in that heap of sand, he said, “Noble one, this method of counting of the bodhisattvas continues from one world realm to another. With this method of counting of the bodhisattvas, one can calculate the number of the entire extent of world realms in the eastern direction. In the same way, with this method of counting of the bodhisattvas, one can calculate the number of the entire extent of world realms in the southern direction, in the western direction, in the northern direction, in the northeastern direction, in the southeastern direction, in the southwestern direction, in the northwestern direction, in the upward direction, and in the downward direction.

“Noble one, with this method of counting of the bodhisattvas, the entire extent of the succession of the names of world realms in the ten directions are taught; with this method of counting of the bodhisattvas, the entire extent of the succession of the names of world realms in the ten directions is counted.

“Just as the entire extent of the succession of world realms in the ten directions is taught, in the same way the succession of names of kalpas in the ten directions is taught, the succession of the names of buddhas is taught, the succession of the names of Dharmas is taught, the succession of the names of beings is taught, and the succession of the names of actions is taught, so that all these are comprehended.

“With this method of counting of the bodhisattvas, the entirety of however many successions of names that can be taught and that are in the ten directions is comprehended in full. F.5.a

“With this method of counting of the bodhisattvas, the entirety of however many successions of names that can be taught and that are in the ten directions is counted in full.

“However, noble one, in that way I know only this light of bodhisattva wisdom that is the possession of the clairvoyance of crafts that is the knowledge of all phenomena. How could I know the conduct of the bodhisattvas who engage with the number of all beings, who engage with the number of all the accumulations of Dharmas, who engage with the number of all the buddhas and bodhisattvas, and who have power over the wheel of the names of all the Dharmas? How could I describe their qualities? How could I reveal^[911] the range of their activity? How could I elucidate the scope of their knowledge? How could I praise their strengths? How could I proclaim their resolute intentions? How could I cast light^[912] on their accumulations? How could I explain their prayers? How could I teach their conduct? How could I speak of their pure perfections? How could I make clear their pure attainments? How could I describe the range^[913] of their samādhis? How could I comprehend the light of their wisdom?

“Depart, noble one. In this southern region there is a town called Samudra­pratiṣṭhāna, where dwells an upāsikā by the name of Prabhūtā. Go to her and ask her, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

When Sudhana, the head merchant’s son, heard the words of the kalyāṇamitra, the hairs on his body rose, he felt a powerful great happiness, and he had great joy in his mind. He had obtained this rare, wonderful jewel of motivation. He had developed the motivation of intending to benefit many beings. He had the power to encounter the successive appearances of the buddhas. F.5.b He was dedicated to understanding the pure field of the Dharma. He was dedicated to demonstrating setting forth to liberation in different ways appropriate to all places.^[914] He knew the distinct ranges of activity of the buddhas in the levels of the three times. He had a state of mind that had arisen from an inexhaustible ocean of merit. He had the power of the illumination of great wisdom. He had broken open the gate that sealed beings within the city^[915] of the three realms.

Sudhana bowed his head to the feet of the boy Indriyeśvara, circumambulated the boy Indriyeśvara many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from the boy Indriyeśvara.

Chapter 16

Prabhūtā

Sudhana, the head merchant’s son, had obtained the rain from the cloud of the instructions of the kalyāṇamitras.

He was like the ocean that never has too much rain from the clouds. The light from the sun of the wisdom of the kalyāṇamitras had caused the seedling of his powers to sprout from the ground of his ripened good karma.

The net of light rays from the full moon of the instructions of the kalyāṇamitras had brought ease to his mind and body.

Like the herds of deer who wish to drink the clear, cooling water from the Himalayas when they are tormented by the heat of the summer^[916] sun, he longed to drink the water of the instructions of the kalyāṇamitras.

The white lotuses of his mind had blossomed through the instructions of the kalyāṇamitras to become a lotus pond like a pond with a bed of blossomed lotuses over which hovers a swarm of bees.

The jewels of the instructions of the kalyāṇamitras, like the island of jewels that is completely filled with all kinds of jewels, continuously illuminated the mind.

Like the great accumulation of flowers and fruit on the great Jambu tree, the instructions of the kalyāṇamitras have a perfect accumulation of merit and wisdom.

Like the great clouds in the sky born from the sublime play of the great lords of serpents,^[917]F.6.a the accumulation of instructions heard from the kalyāṇamitras expanded.^[918] The towering mass of the various stainless Dharmas of the instructions of the kalyāṇamitras was like the variegated summit of the Trāyastriṃśa paradise.^[919] Just as Śakra and his entourage of the host of Trāyastriṃśa devas defeat the hosts of the lord of the asuras, the entourage of the host of the stainless qualities that arise from the instructions of the kalyāṇamitras cannot be surpassed but overwhelm others.

Eventually he arrived at the town called Samudra­pratiṣṭhāna. When he was searching for the upāsikā Prabhūtā, a great crowd of people told him, “Noble one, the upāsikā Prabhūtā is in her house in the middle of the city.”

Sudhana, the head merchant’s son, went to the home of the upāsikā Prabhūtā, and with his palms together in homage, he stood at the door.

He saw that the upāsikā Prabhūtā’s house was encircled by a large and extensive precious wall. It had a gateway in each of the four directions and was adorned with countless measureless jewels that had been created from the ripening of merit.

Sudhana entered the house, looked around, and saw the upāsikā Prabhūtā seated on a precious throne. She was a very young maiden who had newly become an adult, having just reached puberty. She was surpassingly beautiful, attractive, and lovely to look at. Her skin was an excellent, perfect color. Her hair hung loose. She wore no jewelry. She wore a white robe and skirt.

Every being who saw the upāsikā Prabhūtā, whether deva or human, conceived of the upāsikā Prabhūtā as being their teacher. F.6.b

Apart from buddhas and bodhisattvas, everyone else who came into that house was overwhelmed by her body, the power of her mind, her majesty, and her color.

Also, a hundred trillion^[920] seats had been arranged in that house. They were superior to any human or deva seat. They had been created through the ripening of a bodhisattva’s karma.

Sudhana did not see any store of food or drink in the house, nor did he see any store of clothing, jewelry, or possessions apart from a single small pot placed before her.

Sudhana saw ten thousand maidens in front of her. They all had the skin color of apsarases, the bodies of apsarases, the manner of apsarases, the behavior of apsarases, the pleasures of apsarases, the courtesy of apsarases, the divine^[921] clothing of apsarases, the jewelry of apsarases, and the beautiful-sounding voices of apsarases, and their waists^[922] were like those of apsarases.

Her entourage of maidens was stationed before her, fulfilling all her instructions, gazing upon her, honoring her, venerating her, showing her respect, facing her, listening to her, looking upon her, gazing upon her, bowing down to her, making obeisance to her, and paying homage to her.

The perfume that emanated from their bodies filled the entire surrounding town with its pleasant aroma, and when beings smelled that aroma, they all ceased to have malice in their minds, ceased to have animosity in their minds, ceased to have aggression in their minds, ceased to have jealousy and greed in their minds, ceased to have deception and deceit in their minds, ceased to have craving and anger in their minds, ceased to go back and forth between low and high spirits, and had loving minds, altruistic minds, self-controlled minds, and minds that did not wish to acquire the possessions of others.

All those who heard the voices of those maidens F.7.a became delighted, reverent, and subdued.^[923]

Having seen this, Sudhana, the head merchant’s son, bowed his head to the feet of the upāsikā Prabhūtā, circumambulated her many hundreds of thousands of times, keeping her to his right, and sat before her. With his palms together in homage, Sudhana said, “Āryā, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Āryā, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”

The upāsikā Prabhūtā said, “Noble one, I have attained the bodhisattva liberation called the unceasing display of the treasure of merit.

“Noble one, from this small pot, beings^[924] with different wishes are satisfied by whatever foods they enjoy, with various kinds of broths, various flavors, various colors, and various aromas.

“Noble one, in that way, with this one small pot I can satisfy a hundred beings with the foods they enjoy. I can satisfy with the foods they enjoy a hundred thousand beings, ten million beings, a billion beings, a trillion beings, a quintillion beings, and an innumerably-beyond-an-innumerable number of beings with different wishes. I strengthen them, make them joyful, F.7.b please them, delight them, make them content, and make them happy. Nevertheless, this small pot is never diminished, depleted, emptied, used up, exhausted, spent, or finished, nor does it ever come to an end.

“Noble one, in the same way, I can satisfy, make joyful, please, delight, make content, and make happy, with whatever foods they enjoy and with various kinds of broths, various flavors, various colors, and various aromas, beings with different wishes who are as numerous as the atoms in a world realm of four continents, as numerous as the atoms in a world realm of a thousand four-continent worlds, as numerous as the atoms in a world realm of a million four-continent worlds, as numerous as the atoms in a world realm of a billion four-continent worlds, and as numerous as the atoms in innumerably more numerous than innumerable buddha realms.

“Nevertheless, this small pot is never diminished, depleted, emptied, used up, exhausted, spent, or finished, nor does it ever come to an end.

“Noble one, if the beings in all world realms in the ten directions, all with different wishes and aspirations, were all to come here, they would all be satisfied and so on up to made happy by the food they enjoy. Just as it would be with various kinds of food, they would all be satisfied and so on up to made happy by various kinds of drinks, by various kinds of flavors, by various kinds of seats, by various kinds of beds, by various kinds of steeds, by various kinds of clothing, by various kinds of flowers, F.8.a by various kinds of garlands, by various kinds of perfume, by various kinds of incense, by various kinds of ointments, by various kinds of powders, by various kinds of jewels, by various kinds of jewelry, by various kinds of precious carriages, by various kinds of parasols, by various kinds of banners, by various kinds of flags, and by various kinds from among the entire range of utensils.

“Moreover, noble one, all the śrāvakas and pratyeka­buddhas in a single world realm in the east, who are in their final life, attain the result of the śrāvaka and pratyeka­buddha enlightenments by eating my food. Just as it is in one realm in the east, so it is in a hundred world realms, a thousand world realms, a hundred thousand world realms, ten million world realms, a billion world realms, ten billion world realms, a hundred billion world realms, a quintillion world realms, and world realms as numerous as the atoms in the world realm of Jambudvīpa, as the atoms in a world realm of four continents, as the atoms in a world realm of a thousand four-continent worlds, as the atoms in a world realm of a million four-continent worlds, and as the atoms in a world realm of a billion four-continent worlds.

“In the same way, all the śrāvakas and pratyeka­buddhas in world realms as numerous as the atoms in innumerably more numerous than innumerable buddha realms in the east, who are in their final life, will attain the result of the śrāvaka and pratyeka­buddha enlightenments by eating my food.

“Just as it is for those who are in the east, so it is for all of those who are in the south, in the west, in the north, F.8.b in the northeast, in the southeast, in the southwest, in the northwest, below, and above.

“Noble one, all those who are bodhisattvas in their last life in a single world realm in the east will, by eating my food, be seated at the bodhimaṇḍa, defeat Māra and his armies, and attain the highest, complete enlightenment of buddhahood.

“Just as it is for those in one realm in the east, so it is in a hundred world realms, a thousand world realms, a hundred thousand world realms, ten million world realms, a billion world realms, ten billion world realms, a hundred billion world realms, a quintillion world realms, and world realms as numerous as the atoms in the world realm of Jambudvīpa, as the atoms in a world realm of four continents, as the atoms in a world realm of a thousand four-continent worlds, as the atoms in a world realm of a million four-continent worlds, and as the atoms in a world realm of a billion four-continent worlds. Those and others up to all those who are bodhisattvas in their last life in world realms as numerous as the atoms in innumerably more numerous than innumerable buddha realms in the east will, by eating my food, be seated at the bodhimaṇḍa, defeat Māra and his armies, and attain the highest, complete enlightenment of buddhahood.

“Just as it is for those who are in the east, in the same way all those who are bodhisattvas in their last life in one world realm in the south, in the west, in the north, in the northeast, in the southeast, F.9.a in the southwest, in the northwest, below, and above will, by eating my food, be seated at the bodhimaṇḍa, defeat Māra and his armies, and attain the highest, complete enlightenment of buddhahood.

“Just as it for all those who are bodhisattvas in their last life and so on up to those in one realm in the upward direction,^[925] so it is in a hundred world realms, a thousand world realms, a hundred thousand world realms, ten million world realms, a billion world realms, ten billion world realms, a hundred billion world realms, a quintillion world realms, and world realms as numerous as the atoms in the world realm of Jambudvīpa, as the atoms in a world realm of four continents, as the atoms in a world realm of a thousand four-continent worlds, as the atoms in a world realm of a million four-continent worlds, as the atoms in a world realm of a billion four-continent worlds, and so on, up to all those who are bodhisattvas in their last life in world realms in the upward direction that are as numerous as the atoms in innumerably more numerous than innumerable buddha realms in the east. All those who are bodhisattvas in their last life will, by eating my food, be seated at the bodhimaṇḍa, defeat Māra and his armies, and attain the highest, complete enlightenment of buddhahood.

“Noble one, do you see these ten thousand maidens?”

Sudhana replied, “Āryā, I see them.”

The upāsikā Prabhūtā said, “Noble one, myself and these maidens F.9.b and countless millions of others have the same conduct, the same prayer, the same roots of merit, the same display of setting forth, the same pure path of aspiration, the same pure mindfulness, the same pure mode of being,^[926] the same measureless realization, the same attainment of the highest faculties, the same pervasion of mind, the same range of the scope of conduct, the same way of the Dharma, the same ascertainment of meaning, the same teaching of the meaning of the Dharma, the same pure form, the same measureless strengths, the same voicing of the words of the Dharma, the same pure voice in all our communication,^[927] the same pure qualities in all our conduct because we are praised for limitless qualities, the same purity of karma because of having the pure ripening of faultless karma, the same all-pervasive great love because of our protection of all beings, the same pervasive great compassion because of our tireless ripening of all beings, the same pure karma of body because we manifest the bodies that satisfy beings according to their wishes, the same pure karma of speech in communicating the meaning of the words in the realm of the Dharma, the same arrival into the circles of the followers of all the buddhas, the same eagerness for all the buddha realms in order to serve and make offerings to all the buddhas, the same directly perceived knowledge in comprehending all the ways of the Dharma,F.10.a and the same pure conduct in attaining all the bodhisattva levels.

“Noble one, these ten thousand maidens, within one single instant, travel throughout the ten directions in order to offer food to the bodhisattvas in their final life. They take food from this small pot and go throughout the ten directions in order to offer it as alms to śrāvakas and pratyeka­buddhas in their final life. They take food from this small pot and go throughout the ten directions in order to satisfy all the hosts of pretas with the food.

“Noble one, in that way I satisfy the devas with divine food from this small pot, and I satisfy nāgas with nāga food, yakṣas with yakṣa food, gandharvas with gandharva food, asuras with asura food, garuḍas with garuḍa food, kinnaras with kinnara food, mahoragas with mahoraga food, humans with human food, and nonhumans with nonhuman food.

“Noble one, stay a moment and you will see a sight.”

As soon as the upāsikā Prabhūtā said those words, at that moment, having been invited by the upāsikā Prabhūtā in the prayers she made in the past, countless beings came in through the eastern door. In the same way, countless beings, invited by the upāsikā Prabhūtā in the prayers she made in the past, came in through the southern, the western, and the northern doors. F.10.b Seated on her throne, the upāsikā Prabhūtā satisfied, made joyful, pleased, delighted, made content, and made happy those beings who had arrived with whatever foods they enjoyed, in various kinds of broths, with various flavors, various colors, and various aromas.

Just as with the food, she satisfied them and so on up to made them happy with various kinds of drinks, various kinds of flavors, various kinds of seats, various kinds of beds, various kinds of steeds, various kinds of clothing, various kinds of flowers, various kinds of garlands, various kinds of perfume, various kinds of incense, various kinds of ointments, various kinds of powders, various kinds of jewels, various kinds of jewelry, various kinds of precious carriages, various kinds of parasols, various kinds of banners, various kinds of flags, and various kinds from among the entire range of utensils.

She satisfied and so on up to made happy devas with divine food, and she and satisfied nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans with their food.

Nevertheless, her small pot was never diminished, depleted, emptied, used up, exhausted, spent, or finished, and it never came to an end.

Then the upāsikā Prabhūtā said to Sudhana, the head merchant’s son, “I know only this bodhisattva liberation called the unceasing display of the treasure of merit. How could I know or describe the qualities of the conduct of bodhisattvas who have an inexhaustible ocean of merit, F.11.a who possess inexhaustible merit, who have accumulated a vast accumulation of merit and are therefore like space, who fulfill the prayers of all beings and are therefore like the king of wish-fulfilling jewels, who protect the roots of merit of all beings and are therefore like a Cakravāla mountain range of merit, who send down a rain of jewels from their hands and are therefore like a great cloud of merit, who open the gate to the city of the Dharma and are therefore like the direct vision of a treasure of great merit, and who dispel the darkness of the poverty of all beings and are therefore like a lamp of great merit?

“Depart, noble one. In this southern region there is a town called Mahāsaṃbhava. There dwells a householder by the name of Vidvān. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

Sudhana bowed his head to the feet of the upāsikā Prabhūtā, circumambulated the upāsikā Prabhūtā, keeping her to his right, many hundreds of thousands of times, and, looking back again and again, departed from the upāsikā Prabhūtā.

Chapter 17

Vidvān

Sudhana, the head merchant’s son, had obtained the light of the liberation called the unceasing display of the treasure of merit. He contemplated that ocean of merit. He viewed that sky of merit. He obtained that heap of merit. He climbed that mountain of merit. He accumulated that store^[928] of merit. He immersed himself in that river of merit. F.11.b He descended the steps into the bathing place of that merit. He purified that field of merit. He looked at that treasure of merit. He thought of that way of merit. He paid attention^[929] to that tradition^[930] of merit. He purified that lineage of merit.

Eventually he arrived at the town called Mahāsaṃbhava and searched, sought, and looked around^[931] for the householder Vidvān.

He searched for the householder Vidvān while longing for kalyāṇamitras, with his being transformed by seeing kalyāṇamitras, with an aspiration that was the blessing of the kalyāṇamitras, with dedication to following^[932] kalyāṇamitras, with diligence in tireless service of the kalyāṇamitras, with all the roots of merit of relying on kalyāṇamitras, with all the accumulation of merit through being faithful to the kalyāṇamitras, with the practice of the skillful methods increased by the kalyāṇamitras, with skill in serving the kalyāṇamitras without relying on anyone else, and while increasing all his roots of merit, purifying the bodhisattva motivation, increasing the bodhisattva faculties, ripening all roots of merit, increasing the fulfillment of great prayers, making great compassion vast, seeing himself as coming close to omniscience, receiving the Dharma radiance of the completely good bodhisattva conduct from all the buddhas, and increasing the illumination of the ten strengths of the tathāgatas.

He saw the householder Vidvān at the crossroads in the center of the town. He was upon a dais made of the seven precious materials. He was seated upon an excellent throne made of countless jewels. F.12.a Its legs of precious jewels were adorned with various diamonds and sapphires. It was covered with a network of strings of gold. It contained stainless precious jewels. Its form was decorated with five hundred jewels. Various cushions of divine material were set upon it. Around it stood streamers, banners, and flags made of divine cloth. It was covered by a net of strings of many jewels. Overhead was a great bejeweled canopy, from which hung wreaths of flowers of gold and jewels.

A parasol of Jambu River gold was held aloft^[933] by its stainless handle made of beryl. Vidvān was being fanned by precious stainless fans made of the feathers of the king of geese,^[934] and censers of various incenses perfumed the air around him.

There was an entourage of five thousand musicians to the right and left who played and beat on musical instruments, emitting a beautiful music that transcended that of the devas and filled the town of Mahāsaṃbhava in order to bring delight to beings. These ten thousand beings let fall a rain from clouds of divine flowers. Their bodies surpassed those of devas and humans. They had the complete bodhisattva motivation and were adorned with jewelry that surpassed that of the devas.

Sudhana, the head merchant’s son, approached the householder Vidvān and, having come up to him, bowed his head to Vidvān’s feet, circumambulated him, keeping him to his right, many hundreds of thousands of times, and sat down before him. With his palms together in homage, Sudhana said, “Ārya, I have set out to attain the highest, complete enlightenment in order to end the suffering of all beings, F.12.b in order to bring all beings to happiness, in order to save all beings from the ocean of saṃsāra, in order to take all beings across to the island of the jewels of the Dharma, in order to dry up the moisture of the cravings of all beings, in order to create the moisture of compassion in all beings, in order to expel all delight and craving of desire from all beings, in order to make all beings gain a craving for the wisdom of buddhahood, in order to make all beings pass through the jungle of saṃsāra, in order to make all beings develop a delight and desire for the Dharma and the qualities of the buddhas, in order to make all beings depart from the city of the three realms, and in order to lead all beings to the city^[935] of omniscience.

“However, I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Ārya, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how having trained in it they become supports for all beings!”

The householder Vidvān said to Sudhana, the head merchant’s son, “Noble one, it is excellent, excellent, that you have developed the aspiration for the highest, complete enlightenment!

“Noble one, it is rare to find a being who develops the aspiration for the highest, complete enlightenment, who seeks the bodhisattva conduct, F.13.a who never has enough of gazing upon a kalyāṇamitra, who never tires of coming into the presence of a kalyāṇamitra, who never becomes dispirited in serving a kalyāṇamitra, who never becomes unhappy with seeking a kalyāṇamitra, who never turns back from seeking a kalyāṇamitra, who never ceases to sincerely yearn for and be attracted to a kalyāṇamitra, who never turns away from gazing upon a kalyāṇamitra, who is never despondent in following the instructions of a kalyāṇamitra, and who never wearies of serving and honoring a kalyāṇamitra.

“Noble one, do you see those in my entourage?”

Sudhana replied, “Yes, Ārya, I see them.”

Vidvān said, “Noble one, I made all of them develop the aspiration for the highest, complete enlightenment. I have caused them to be reborn in the family of the tathāgatas. I have nourished them through the accumulation of the perfections. I have made them practice all the good qualities. I have made them develop the ten strengths of the tathāgatas. I have made them transcend the family of the world. I have established them in the family of the tathāgatas. I have made them turn away from the wheel of worldly existences. I have made them enter into the turning of the wheel of the Dharma. I have saved them from falling into lives in the three lower existences. I have established them in the understanding of the true nature of phenomena.

“Noble one, it is in that way that bodhisattvas become a refuge for all beings.

“Noble one, I have attained the bodhisattva liberation called^[936]the merit that arises from the treasury of mind. Through its power I give food to those who wish for food; drink for those who wish for drink;F.13.b excellent flavors to those who wish for excellent flavors; hard food to those who wish for hard food; soft food to those who wish for soft food; food that is licked to those who wish for food that is licked; food that is sucked to those who wish for food that is sucked; clothes to those who wish for clothes; flowers to those who wish for flowers; garlands to those who wish for garlands; perfume to those who wish for perfume; incense to those who wish for incense; ointments to those who wish for ointments; powders to those who wish for powders; jewelry and adornments to those who wish for jewelry and adornments; jewels to those who wish for jewels; gold to those who wish for gold; silver to those who wish for silver; pearls to those who wish for pearls; dwellings to those who wish for dwellings; seats to those who wish for seats; beds to those who wish for beds; medicine that heals illness to those who wish for medicine that heals illness; utensils to those who wish for utensils; carriages to those who wish for carriages;^[937] steeds to those who wish for steeds;^[938] elephants, horses, chariots, oxen, donkeys, water buffalo, sheep, and goats^[939] to those who wish for elephants, horses, chariots, oxen, donkeys, water buffalo, sheep, and goats; banners, parasols, and flags to those who wish for banners, parasols, and flags; male and female slaves to those who wish for male and female slaves; a retinue of youths to those who wish for a retinue of youths; women to those who wish for women; girls to those who wish for girls; crowns and topknot jewels to those who wish for crowns and topknot jewels; topknot jewels combined with leather to those who wish for topknot jewels combined with leather; locks of pure, deep-black hair to those who wish for locks of pure, deep-black hair;F.14.a and so on, up to I give all the various kinds of utensils to those who wish for all the various kinds of utensils.

“Noble one, stay a moment and you will see a sight.”

As soon as the householder Vidvān said those words, at that moment, having been invited by the householder Vidvān in the prayers he had made in the past, there came countless beings from different directions, from different lands, from different districts, from different towns, from different markets, from different cities, from different villages, from different hamlets, from different houses, from different castes, from different families, from different levels of families, from different ways of life, and from different classifications of stations in life. These beings had various different sensory perceptions, wishing for various kinds of food, desiring various kinds of food, with various aspirations, desiring different aspirations and desires, desiring pure food and drink, desiring meat, wishing to consume contrasting kinds of different food, and remaining in various kinds of distinct sensory perceptions and different ways of life. In other words, among humans there were those who wished for such various kinds of food as boiled rice, sour gruel, broths, fish, and meat.

Whatever were the different kinds of food and drink that were wished for by those with different ways of life among human beings, through the power of the bodhisattva, the drumbeat of the unimpeded generosity of the bodhisattva, and the invitation made by the past prayers of the bodhisattva, all those human beings came there, and when they had arrived they entreated the householder Vidvān. They looked upon him, observed him, and addressed him.

The householder Vidvān, knowing that the petitioners had all gathered there, F.14.b thought for a moment and then looked up into the sky. From the realm of the sky there came into the palms of his hands a great number of various kinds of food and drink, with various kinds of flavors, various kinds of colors, and various kinds of aromas. He gave these different kinds of food, drink, and utensils to all the petitioners gathered there, who had different aspirations and desires, in accordance with what they desired, so that they were satiated, pleased, contented, delighted, joyful, and overwhelmed with happiness.

Having concluded satisfying them in that way, afterward he taught them the Dharma. He taught the Dharma that elucidated the cause of gathering a vast accumulation of wisdom, elucidated the cause that made it impossible for poverty to occur, elucidated the cause of the arising of perfect great enjoyment, elucidated the cause of the arising of the attainment of the Dharma’s way of wisdom, elucidated the cause of the arising of gathering a vast accumulation of merit, elucidated the cause of the arising of the attainment of the enjoyment of the food of happiness, elucidated the cause of the arising of the attainment of a body adorned by the signs and features of a great being, elucidated the cause of the arising of the attainment of invincible strength, elucidated the cause of the arising of the attainment of the unsurpassable^[940] food of wisdom, and elucidated the cause of the arising of the attainment of the inexhaustible strength of merit that defeats the strength^[941] of all the māras.

When all those who came wishing for food were satisfied through having obtained various kinds of food from the realm of the sky, the householder Vidvān taught them the Dharma so that they could attain perfect lifespans, color, strength, happiness, and eloquence. F.15.a

When all those who came wishing for drink were satisfied and delighted through having obtained many kinds of delicious, nontransgressive drinks, the householder Vidvān taught them the Dharma so that they would turn away from thirsting for saṃsāra, from delighting in saṃsāra, and would develop a delight in the Buddhadharma, a thirst^[942] for the Buddhadharma.

After all those who came wishing for excellent flavors had been satisfied by the different excellent flavors of sweetness, sourness, saltiness, spiciness, bitterness, and astringency, the householder Vidvān taught them the Dharma so that they would attain the supreme flavor of the physical signs of a great being.

When all those who had come from all directions wishing for carriages^[943] had received the gifts of different kinds of carriages, the householder Vidvān taught them the Dharma so that they would ride upon the Mahāyāna.

When those wishing for clothes had come from all directions, the householder Vidvān, knowing that they had all gathered there, thought for a moment and then looked up into the sky. From the realm of the sky appeared many kinds of pure clothes in various colors—blue, yellow, red, white, madder, and transparent^[944]—that came into the palms of his hands. When the householder Vidvān had distributed these to the petitioners, he taught them the Dharma so that they would have the pure attainment of a tathāgata’s unsurpassable sense of shame and conscience that is like the color of gold.

In that way, the householder Vidvān demonstrated the inconceivable scope of the bodhisattva liberation.

Then he said to Sudhana, the head merchant’s son, F.15.b “I know only the bodhisattva liberation called the merit that arises from the treasury of the mind. How could I know the conduct, describe the qualities, or teach the miraculous powers of the bodhisattvas who have attained the power over requisites; who have attained jewel-producing hands; who can cover all world realms without exception with their hands in order to accomplish various offerings to the buddhas; who can send down rain from clouds of jewels of various colors upon the circles of the followers of all the tathāgatas; and similarly can send down rain from clouds of jewelry of various colors, from clouds of crowns of various colors, from clouds of kūṭāgāras of various colors, from clouds of clothing of various colors, from clouds of the various melodious sounds of divine musical instruments being played and beaten and beautiful songs, from clouds of flowers of various colors, from clouds of perfumes of various colors, from clouds of incense, garlands, ointments, powders, Dharma robes, parasols, banners, and flags of various colors, from clouds of every kind of offering to all the buddhas, and from clouds of all requisites that fall upon all the circles of followers of the tathāgatas and all realms of beings in order to honor and make offerings to all the buddhas and in order to ripen and guide all beings?

“Depart, noble one. In this southern region there is a town called Siṃhapota, where dwells a head-merchant patron of the Dharma by the name of Ratnacūḍa. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

Sudhana, the head merchant’s son, was pleased, delighted, enraptured, overjoyed, and filled with happiness.^[945]F.16.a He demonstrated to the householder Vidvān the respect of a Dharma pupil. Sudhana viewed him as someone through whose blessing one can receive all the Buddhadharma, viewed him as someone through reliance on whom one can attain omniscience; he demonstrated a continuous delight^[946] in the kalyāṇamitras; he had the determination to obey every instruction of the kalyāṇamitras; being under their power he followed the kalyāṇamitras; he longed to listen^[947] to the teachings and words of the kalyāṇamitras; he kept in mind the power of faith that came from the kalyāṇamitras; he sought the instructions of the kalyāṇamitras; and he aspired to follow and please the kalyāṇamitras.

Sudhana bowed his head to the feet of the householder Vidvān, circumambulated the householder Vidvān, keeping him to his right, many hundreds of thousands of times, and, looking back again and again, departed from the householder Vidvān.

Chapter 18

Ratnacūḍa

Sudhana, the head merchant’s son, had conviction in that river of merit. He viewed that field of merit. He purified that mountain^[948] of merit. He climbed down that stairway to the bathing place of merit. He opened that treasury of merit. He viewed that treasure of merit. He purified that domain of merit. He carried away that heap of merit. He developed that strength of merit. He increased that power of merit.

Sudhana eventually arrived at the town of Siṃhapota. He searched for Ratnacūḍa, the head-merchant patron of the Dharma. He saw him in the middle of a market.^[949] Sudhana bowed his head to Ratnacūḍa’s feet, circumambulated Ratnacūḍa, keeping him to his right, many hundreds of thousands of times, F.16.b and sat down before him. With his hands together in homage, he said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.

“Ārya, will you not bestow on me the instruction for the bodhisattva path, which is the path by which I will become omniscient?”

Ratnacūḍa, the head-merchant patron of the Dharma, grasped the hands of Sudhana, the head merchant’s son, led him to his home and, showing Sudhana his home, said, “Noble one, look at my home!”

Sudhana looked at it. The house was made of pure, bright Jambu River gold. It was vast and tall and encircled by a wall of silver. It was beautified by arrangements of bright crystals. It was adorned by a hundred thousand clusters of beryls. There was an array of pillars of white coral. A lion throne made of red pearls had been erected. Lion banners made of asteria jewels were displayed. Overhead there was a shining canopy of jewels. It was draped in nets of gold adorned with wish-fulfilling jewels. There was an array of countless varieties of precious jewels. It was furnished with ponds made of emerald and filled with cool water. It was encircled by trees made of precious materials. It was massive. It was vast. It had ten stories. It was very tall. It had eight doors.

Sudhana went inside and looked around.

On the first floor he saw food and drink being distributed.

On the second floor he saw clothing being given away. F.17.a

On the third floor he saw jewelry and adornments being given away.

On the fourth floor he saw being given away the most precious, excellent maidens on the great earth who are the pleasures enjoyed in harems.

On the fifth floor he saw an assembly of bodhisattvas on the fifth bhūmi who were dedicated to the pleasure of talking together^[950] about the Dharma, whose thoughts were concerned with the benefit and happiness of the world, who were accomplished in all treatises, who had the power of retention, who had the seal^[951] of samādhi, who rose from samādhi, who analyzed samādhi, and who had attained the light of wisdom.

On the sixth floor he saw bodhisattvas who had attained the state of the perfection of wisdom, who had profound wisdom, who had clairvoyantly perceived the pacification of all phenomena, who came forth from all the gateways that were the essences and gateways of the samādhis and retentions,^[952] whose range of activity was free of obscuration, who practiced nonduality, who manifested discussions of the Dharma, and who followed the way of the perfection of wisdom, analyzed it, elucidated it, and discussed the many gateways to the perfection of wisdom. These included the gateway to the perfection of wisdom called the essence of peace, the gateway to the perfection of wisdom called the categories of wisdom for all beings, the gateway to the perfection of wisdom called the unwavering turning, the gateway to the perfection of wisdom called the dust-free light, the gateway to the perfection of wisdom called the essence^[953] of invincibility, the gateway to the perfection of wisdom called the illumination of beings,^[954]F.17.b the gateway to the perfection of wisdom called the field of the way that is followed, the gateway to the perfection of wisdom called the essence of the ocean,^[955] the gateway to the perfection of wisdom called the attainment of all-seeing equanimity, the gateway to the perfection of wisdom called the possession of inexhaustible treasure, the gateway to the perfection of wisdom called the ocean of the ways of the Dharma, the gateway to the perfection of wisdom called following the ocean of beings, the gateway to the perfection of wisdom called unimpeded eloquence, and the gateway to the perfection of wisdom called resting in objectlessness after focusing on the clouds of the Dharma.

They discussed the perfection of wisdom through countless millions of such gateways to the perfection of wisdom in a countless array of separate gatherings of assemblies of bodhisattvas.

On the seventh floor he saw an assembly of bodhisattvas who had all attained the patience of perceiving everything as echoes, who had given rise to infallible wisdom and method, and who had received the clouds of the Dharma from all tathāgatas.

On the eighth floor he saw an assembly of bodhisattvas who had all attained clairvoyance that would never diminish, who moved within all world realms, whose images appeared within all the gathered assemblies, whose bodies were distributed throughout the entire realm of phenomena, whose field of experience never departed from being at the feet of all the tathāgatas, who encountered the bodies of all the buddhas, and who were the first individuals to speak within the assemblies of the followers of all the tathāgatas. F.18.a

On the ninth floor he saw an assembly of bodhisattvas who were all in their final lifetime.

On the tenth floor he saw when all the tathāgatas first developed the aspiration for enlightenment, their conduct, their setting forth, their oceans of prayers, the range of their buddha miracles, their buddha realms, all their circles of followers, their teaching the wheel of the Dharma, and their power to guide beings.

When he had seen this, he asked Ratnacūḍa, the head-merchant patron of the Dharma, “Ārya, how did you gain this pure good fortune? How did you plant the roots of merit that have ripened in this way?”^[956]

Ratnacūḍa answered, “Noble one, I remember that in the past, more kalpas ago than there are atoms in a buddha realm, there was a world realm called Cakravicitra, and in that world appeared a tathāgata, an arhat, a samyak­saṃbuddha, one with wisdom and conduct,^[957] a sugata, one who knows the world’s beings, an unsurpassable guide who tames beings, a teacher of devas and humans, a buddha, a bhagavat named Ananta­raśmi­dharma­dhātu­samalaṃkṛta­dharma­rāja. That tathāgata, together with a billion śrāvakas, such as Jñānavairocana, and a trillion bodhisattvas, such as Jñāna­sūrya­tejas, having been invited by King Dharmeśvara­rāja, went to the great park called Maṇi­dhvaja­vyūha­rāja.^[958]

“When the Tathāgata had entered the town F.18.b and was passing through the market, in order to make an offering to the Tathāgata and his saṅgha of bodhisattvas and śrāvakas, I played music and burned a pellet of incense to spread the aroma. By burning that pellet of incense, the entirety of Jambudvīpa was covered for seven days with multicolored clouds^[959] of perfume that took on the forms of all beings.

“From those clouds of perfume came these words: ‘The tathāgatas have an inconceivable accumulation of the stainless knowledge of the three times. That omniscience is free of all obscuration. They have eliminated all the propensities for kleśas. All that is offered to the tathāgatas will bring the immeasurable great result of omniscience. It will unite you with omniscience.’

“Those words were emitted from those masses of clouds of incense through the blessing of the Buddha in order to ripen my roots of merit and increase the power of the roots of merit of countless^[960] beings.

“Noble one, I dedicated the roots of merit from the manifestation of that miracle to three objectives through the blessing of the Tathāgata. What are those three? I made the dedication so that I would have the complete vision of all kalyāṇamitras, of all buddhas, and of all bodhisattvas.

“Noble one, I know only this bodhisattva liberation called the unimpeded display of the field of prayer. F.19.a How could I know the conduct or describe the qualities of the bodhisattvas who are the source of limitless good qualities, who have entered an unalloyed ocean of buddha bodies, who have received the rain from unalloyed Dharma clouds, who have entered an ocean of unalloyed qualities, who have extended the net of completely good conduct, who have entered the range of unalloyed samādhis, who have the unalloyed continuous roots of merit of all bodhisattvas, who have the unalloyed nonconceptual conduct of all the tathāgatas, who have entered the unalloyed equality of the three times, who have the unalloyed ability to dwell tirelessly in all kalpas, and who reside on the level of an unalloyed complete range of vision?

“Depart, noble one. In this southern region there is a land called Vetramūlaka. There, in a town called Samanta­mukha, dwells a perfume-seller head merchant by the name of Samanta­netra. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

Sudhana bowed his head to the feet of Ratnacūḍa, the head-merchant patron of the Dharma, circumambulated Ratnacūḍa, the head-merchant patron of the Dharma, many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from Ratnacūḍa, the head-merchant patron of the Dharma. B2

Chapter 19

Samanta­netra

Sudhana, the head merchant’s son, had perceived the visions of infinite buddhas. He had attained the companionship of infinite bodhisattvas. F.19.b He had been illuminated by the infinite ways of the paths of the bodhisattvas. His mind had certainty through being saturated by the infinite ways of the Dharma of the bodhisattvas.^[961] He purified the path of the infinite motivations of the bodhisattvas. He had attained the brilliance of the infinite faculties of the bodhisattvas. He dwelled in the infinite aspirations of the bodhisattvas. His mind followed the example of the infinite conduct of the bodhisattvas. He possessed the banner of the infinite invincibility of the bodhisattvas. He possessed the movement of the infinite light of wisdom of the bodhisattvas. He had attained the infinite illumination of the Dharma of the bodhisattvas.

Sudhana eventually arrived in the land of Vetramūlaka, and he searched everywhere for the town of Samanta­mukha, unwearyingly, fearlessly, and with unflagging diligence and an inviolable determination. He searched in the principal and intermediate directions, the districts and subdistricts, high and low, up and down. He never forgot the instructions of the kalyāṇamitras, always keeping the perfect conduct of the kalyāṇamitras in his heart, possessing the faculties that were all observant, devoid of all carelessness, his eyes and his ears never distracted.

Having searched everywhere, Sudhana finally saw, in the center of the land of Vetramūlaka, the town of Samanta­mukha. It was a town with ten thousand marketplaces. It was excellently built. It was encircled by a strong wall that was very high. It was beautified by having eight crossroads.

In the middle of the town, Sudhana, the head merchant’s son, saw the perfume seller Samanta­netra in a perfume shop. F.20.a He approached the perfume seller Samanta­netra, bowed his head to Samanta­netra’s feet, and sat down before him. With his hands together in homage, he said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.”

Samanta­netra said, “Noble one, it is excellent, excellent that you have developed the aspiration for the highest, complete enlightenment.

“Noble one, I know the illnesses of all beings: those that come from air, those that come from bile, those that come from phlegm, those that come from their balance being disturbed, those that come from harm by others, and those that come from nonhuman beings, from drinking poison, from the effects of various mantras, weapons, and vetālas, from the agitation of water, and from various fears and terrors. I know them all. I also know how to cure all those illnesses. I know oiling, emetics, purgatives, enemas, bloodletting, inhalations, sweating, compresses, unguents, massaging, antidotes, exorcisms, nourishment, bathing, resting, causing growth, purifying the complexion, and increasing strength.

“Noble one, I cure all the illnesses of all the beings who come to me from the ten directions. When I have healed them, I have them bathed, their bodies anointed with unguents, their limbs adorned with jewelry, and their bodies dressed in clothes; I satisfy them with foods that have various kinds of excellent flavors F.20.b and make them fortunate with immeasurable wealth.

“Afterward I teach them the Dharma so that through being taught impurity they will eliminate desire.

“I teach them the Dharma so that through the praising of love they will eliminate anger.

“I teach them the Dharma so that through the teaching of the particular categories of phenomena they will eliminate ignorance.

“I teach them the Dharma so that through the teaching of the gateways to the ways of special realizations they will eliminate the conduct that comes from all kleśas equally.

“I elucidate for them the cause for the arising of the aspiration for enlightenment by relating to them descriptions of the phenomena that are the qualities of the buddhas.

“I teach them the cause for the arising of great compassion by teaching them the immeasurable sufferings of saṃsāra.

“I teach them the cause for the arising and attainment of measureless qualities by praising the gathering of a vast accumulation of merit and wisdom.

“I teach them the cause for the arising of Mahāyāna prayers by teaching them how all beings should be ripened and guided.

“I teach them the cause for the arising and attainment of the completely good conduct of the bodhisattva by explaining the vast net of their conduct of dwelling in all buddha realms and all kalpas.

“I teach them the cause for the arising and attainment of a buddha’s body adorned with the signs and features of a great being by praising the perfection of generosity.

“I teach them the cause for the arising and attainment of the pure tathāgata’s body that can be anywhere by describing the perfection of good conduct.

“I teach them the cause for the arising and attainment of the tathāgata’s body with its inconceivable, pure color by describing the perfection of patience. I teach them the cause for the arising and attainment of the tathāgata’s invincible body by describing the perfection of diligence. F.21.a

“I teach them the cause for the arising and attainment of the tathāgata’s pure body, which is unsurpassable and overwhelming, by describing the perfection of meditation.

“I teach the pure Dharma body by describing the perfection of wisdom.

“I teach the pure and pristine body manifesting to all beings by describing the perfection of skillful method.

“I teach the pure body that accompanies the minds of beings during all kalpas by describing the perfection of prayer.

“I teach the pure bodies that arise in all buddha realms by describing the perfection of strength.

“I teach the pure bodies that satisfy all beings in accordance with their wishes by describing the perfection of knowledge.

“I teach the pure body that is the highest goodness by describing the rejection of all bad qualities.

“In that way, those comprise the generosity of giving the Dharma. I also support them by distributing an accumulation of endless wealth and jewels.

“Noble one, I also know about all perfumes, incenses, aromas, infusions,^[962] ointments, and their combinations.

“In that way, I know all combinations of perfumes: kings of perfumes such as sesame, kings of perfumes such as chaste tree, kings of perfumes such as ajivāti, kings of perfumes such as vibodhana, kings of perfumes such as aruṇavati, kings of perfumes such as yellow sandalwood, kings of perfumes such as uragasāra sandalwood, kings of perfumes such as cloud agarwood, and kings of perfumes such as akṣobhyendriya. F.21.b

“Also, noble one, I know the kind of perfume that will satisfy all beings and through which one sees, makes offering to, and honors the buddhas anywhere.

“Noble one, through this kind of perfume that will satisfy all beings and through which one sees, makes offering to, and honors the buddhas anywhere, all of my wishes are fulfilled. Through its power I manifest clouds of adornments that will protect all beings. In that way, I manifest clouds of perfume that form aerial palaces^[963] and so on, up to clouds of adornments that venerate and make offerings to all the tathāgatas.

“Thus, noble one, when I wish to make offerings to the tathāgatas, then from this form of perfume that will satisfy all beings and through which one sees, makes offering to, and honors the buddhas anywhere, I manifest clouds of perfume that form countless kūṭāgāras, and throughout the realm of phenomena I manifest clouds of perfume in the form of kūṭāgāras that adorn the assemblies of the followers of the tathāgatas present throughout the realm of phenomena in the ten directions.

“All the pure buddha realms become adorned by clouds, an adornment of clouds as palaces of perfume, an adornment of clouds as walls of perfume, an adornment of clouds as ornamental roofs of perfume, an adornment of clouds as toraṇas of perfume, an adornment of clouds as windows of perfume, an adornment of clouds as balconies of perfume, an adornment of clouds as a crescent moon of perfume, an adornment of clouds as parasols of perfume, an adornment of clouds as erected banners of perfume, an adornment of clouds as flags of perfume, an adornment of clouds as canopies of perfume, an adornment of clouds as nets of strings of beads of perfume, F.22.a an adornment of clouds as lights of perfume, an adornment of clouds as a display of the stainless radiances of perfume, and an adornment of rain from clouds of all perfume.

“Noble one, I know only this Dharma gateway called the forms of perfume that satisfy all beings and through which in every way one sees, makes offerings to, and honors the buddhas. How could I know the conduct or describe the qualities of the bodhisattvas who are like kings of medicine, who are beneficial to see, who are beneficial to be with, who are beneficial to think of, whose self-discipline is beneficial to follow, whose names are beneficial to hear, the mere sight of whom causes the kleśas of all beings to cease, the mere sight of whom causes beings to turn away from the existences in the lower realms, the mere sight of whom causes all beings to gain the opportunity to receive the Buddhadharma, the mere sight of whom causes the mass of suffering of beings to end, the mere sight of whom causes all beings to be free of the fear of all the existences in saṃsāra, the mere sight of whom causes all beings to be resolute in going in the direction of omniscience and therefore attain fearlessness, the mere sight of whom causes beings not to fall into the crevasse or chasm of old age and death, and the mere sight of whom causes beings to rest in the equality of the realm of phenomena and therefore attain the bliss of nirvāṇa?

“Depart, noble one. In this southern region there is a town called Tāladhvaja. There dwells a king by the name of Anala. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

Then Sudhana, the head merchant’s son, bowed his head to the feet of the perfume-seller head merchant Samanta­netra, F.22.b circumambulated the perfume-seller head merchant Samanta­netra many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from the perfume-seller head merchant Samanta­netra.

Chapter 20

Anala

Sudhana, the head merchant’s son, remembered the succession of his kalyāṇamitras. He thought about the gateways of their instructions. He was content in his mind, thinking, “I have been accepted as a pupil by the kalyāṇamitras.” He observed in his mind, “I am under the protection of the kalyāṇamitras, and I will never regress in my progress toward the highest, complete enlightenment.” Thinking this, his mind was happy, his mind was serene, his mind was pleased, his mind was gladdened, his mind was delighted, his mind was joyful,^[964] his mind was strong,^[965] his mind was soothed, his mind was vast, his mind was adorned, his mind was unimpeded, his mind was unobscured, his mind was clear, his mind was composed, his mind had power, his mind had supremacy, his mind comprehended the Dharma, his mind pervaded the realms, his mind was adorned by the vision of the buddhas, and his mind never stopped focusing on the ten strengths.

Sudhana went from land to land, town to town, district to district, and eventually he reached the town of Tāladhvaja.

He asked, “Where is King Anala?”

People told him, “Noble one, King Anala sits on the lion throne here performing the activities of a king in order to accomplish the duties of a king. He rules^[966] the realm. He penalizes those who deserve to be penalized. He favors those who should be favored. He condemns criminals to punishment. F.23.a He makes the decisions on legal disputes. He brings relief to those who are low. He humbles the arrogant. He turns the people away from killing. He dissuades them from theft. He causes them to cease yearning for those who belong to others. He makes them turn away from lying. He makes them desist from slander. He makes them cease speaking harshly. He makes them avoid idle talk. He causes their minds to be free from craving. He makes them dispel malice. He makes them disengage from false views.”

Then Sudhana, the head merchant’s son, went to where King Anala was. He saw King Anala seated on a great lion throne that was beautified by various powerful diamond jewels. It had legs that shone with countless and various kinds of jewels. It had a beautiful form adorned and beautified by numerous jewels. It was perfectly covered with a network of gold threads. It was illuminated by numerous precious lamps. It had a center of lotuses made from the precious jewels called the king of power. It had many layers of beautiful cushions made of precious divine materials. It was perfumed by the aroma of the various divine incenses arranged around it.^[967] It was made magnificent by a hundred thousand erected precious banners. It was beautified by a hundred thousand raised precious flags. It was beautified by arrangements of clusters of precious flowers. It was covered from above by various canopies made of precious divine materials.

King Anala was a youth who had reached adulthood. He was handsome and attractive. His hair was deep black and curled to the right. His head was like a parasol, with an uṣṇīṣa on the crown of his head. He had a broad forehead and wide, deep black eyes.F.23.b His eyelashes were like the eyelashes of a cow. His nose was lovely, high and prominent.^[968] His lips were the beautiful color of vermilion and perfectly proportioned. His teeth were even, without gaps, very white, and a full forty in number. He had jaws like a lion. His cheeks were full and wide. His eyebrows were long, beautiful, and curved like a bow. He had the mark of the ūrṇā hair the color of the moon. His earlobes were long and hung loosely. His face was bright and beautiful like the full moon. His throat was round and as beautiful as a conch. His heart area was adorned by the śrīvatsa. His upper body was like the upper body of a lion. The flesh between his shoulder blades was muscular. His shoulders were bulky and rounded. His arms were long. His fingers were webbed. His hands and feet were adorned by wheels. His hands and feet were soft, young, and thick. He had the seven prominences. His waist was slim like a vajra’s. His body was big and straight. His thighs were round. His penis was retracted into his body. His calves were like the calves of a female blackbuck. His fingers were long. The heels of his feet were wide. He had a halo a fathom in width. He was golden in color. Each of his body hairs was curled upward to the right. He had the circular symmetry^[969] of a king banyan tree. He was adorned by the signs and features of a superior being.

He wore a precious wish-fulfilling jewel as his topknot crest. His forehead was adorned by the adornment of a crescent moon made from Jambu River gold. Stainless sapphire jewel earrings hung from his ears. He had a wide, stainless upper body. His arms were beautified by armlets and bracelets made of sublime divine jewels.

Held above^[970] him was a precious great parasol with a stainless precious handle of beryl; F.24.a with a covering made of Jambu River gold; with a pure, large,^[971] precious asteria jewel in the center; and with a string of precious little bells from which came sweet, pleasant sounds; the light from its precious jewels shone in all directions.

He had attained the majesty and sovereignty of a king who could not be harmed by enemy armies. He had such power that he had no fear of enemy armies. He had an entourage of ten thousand ministers dedicated to accomplishing whatever the king required.

Sudhana saw that in front of King Anala there were those who carried out his punishments. They resembled the guardians in the hells. They wore terrifying clothing like the servants of Yama. They were ferocious, horrible, and greatly terrifying. Their eyes were red, and they were biting their lower lips. Their faces had the threefold lines of frowning wrathfully. They were holding weapons and tools such as swords, axes, spears, short spears, clubs, long spears, and so on. They had ugly, terrifying faces. They were like a black cloud, emitting horrible, dreadful shouts of rage, unbearable to look at, inspiring great terror, and bringing fear into the hearts of a hundred thousand beings, and they were dedicated to punishing those deserving of punishment.

He saw many hundreds of thousands of individuals who had committed various crimes, each bound tightly with five ropes, brought before King Anala. There were thieves; those who had seized others’ property; those who had destroyed the property of others; those who had robbed travelers; those who had burned down villages, towns, and markets; those who had slain families;^[972] those who were burglars; those who had injured; those who had poisoned; those who had rioted; those who had murdered; those who had seduced the wives of others; those with a bad way of life; those with evil intentions; and those who were covetous. F.24.b

Sudhana saw King Anala have them punished in various ways.

Sudhana saw, according to King Anala’s commands, some having their hands and feet cut off, some their ears and noses cut off, some their eyes gouged out, and some their limbs and all the smaller parts of the bodies cut off. Some were decapitated, some were burned alive, some had their skin destroyed by boiling salt water being poured over their bodies, and there were various other punishments that were horrible, harsh, cruel, dreadful, and deadly.

Sudhana saw that at the site of the executions there was a mound of the feet, hands, ears, eyes, noses, heads, limbs, and smaller parts of the bodies of those who had been executed that was as large as Sumeru.

He saw a lake of blood that was three yojanas deep and many yojanas wide.

He saw there many hundreds of thousands of the skeletons of the dead, missing their limbs, smaller parts, and heads. The place was filled with many wolves, jackals,^[973] dogs, ravens, vultures, buzzards, and eagles.^[974]

He saw that some bodies were darkened to black, some were rotting, some were bloated, and some were filled with maggots, loathsome and terrifying.

He heard the sounds of the loud, horrible screams of pain, the pitiful wailing being emitted by those being executed, being slain,^[975] and being slaughtered^[976] in various ways; the sounds of their horror and distress were like those of the beings in the great Saṃghāta hell.

When Sudhana saw this dreadful and terrifying violence, he thought, “I am set on the highest, complete enlightenment and am dedicated to seeking the bodhisattva conduct in order to benefit and bring happiness to all beings. The kalyāṇamitras always ask, ‘What good actions has a bodhisattva done? What bad actions have been avoided?’ But this King Anala is devoid of the qualities of good actions. F.25.a He is engaged in great transgressive acts. He has wicked thoughts in his mind. He is engaged in taking the lives of others. He is dedicated to harming other beings. He has no concern for his next life. He is at the edge of the precipice of the lower realms. What bodhisattva conduct could I hear from him?”

While Sudhana, who was motivated to protect the entire realm of beings, whose mind had developed great compassion, was thinking and contemplating in that way, devas who were up in the sky above him addressed him in this way: “Noble one, do you not remember the instructions of the kalyāṇamitra ṛṣi Jayoṣmāyatana?”

Sudhana looked up into the realm of the sky and answered, “Yes, I remember.”

The devas said, “Noble one, do not doubt in this way the instruction of the kalyāṇamitra! Noble one, the kalyāṇamitras give correct guidance and never do so incorrectly. Noble one, the wisdom of the bodhisattvas in practicing skillful methods is inconceivable. Their wisdom in gathering beings as pupils is inconceivable. Their wisdom in benefiting beings is inconceivable. Their wisdom in subjugating^[977] beings is inconceivable. Their wisdom in inspiring beings is inconceivable. Their wisdom in purifying beings is inconceivable. Their wisdom in protecting beings is inconceivable. Their wisdom in leading beings to understanding is inconceivable. Their wisdom in ripening beings is inconceivable. Their wisdom in guiding beings is inconceivable.

“Noble one, go and ask him about bodhisattva conduct!”

Sudhana, the head merchant’s son, listened to what the devas had said F.25.b and approached the king. When he had reached him, Sudhana bowed his head to the feet of King Anala, circumambulated him, keeping him to his right, many hundreds of thousands of times, and then sat before him and with palms together and said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.

“Ārya, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”

King Anala, having concluded his duties as a king, rose from his lion throne, and with his right hand he took hold of Sudhana, the head merchant’s son, and led him into the Tāladhvaja Palace.

When they had entered his residence, the king led Sudhana, the head merchant’s son, into the harem, where he sat upon a throne and said to Sudhana, “Noble one, look around at my home and possessions!”

Sudhana looked around and saw that the building was huge and vast, encircled by walls made of the seven precious materials. It was beautified by a variety of palaces of precious jewels, adorned with many hundreds of thousands of precious kūṭāgāras. It was brilliantly bright with the shining light of countless precious jewels. There were pillars made of red pearls that were beautified by arrangements of a shining variety of different precious jewels. Inside was a beautifully constructed lion throne made of white coral that was adorned with many hundreds of thousands of jewels. There were raised lion banners made of precious asteria^[978] jewels. Above the throne was a canopy of shining, precious jewels. The room was covered with nets of strings of various wish-fulfilling precious jewels. F.26.a It was adorned by an array of ornamental spires adorned by a countless variety of precious jewels. There were pools made from emeralds that were filled with cool water. It was encircled by trees made of various precious materials.

Sudhana saw that the ten million women of the king’s entourage were beautiful, attractive, and pretty; had the most perfect, magnificent color; had mastered all skills; rose before him and slept after him; had loving minds; did whatever they were told to do; and were obedient.

Then King Anala asked Sudhana, the head merchant’s son, “Noble one, what do you think? Is there this kind of ripening of karma for those who have committed bad actions? Is there this kind of perfect body? Is there this kind of perfect great happiness? Is there this kind of perfect attainment of sovereignty and great power?”

Sudhana replied, “Ārya, there are no such things.”

King Anala said, “Noble one, I have attained the bodhisattva liberation called the attainment of illusions. Noble one, most of the inhabitants of my kingdom kill, steal, practice sexual misconduct, lie, slander, abuse, indulge in idle talk, are avaricious, are malicious, hold false views, commit bad actions, and are fierce, aggressive, and cruel, and they maintain a behavior consisting of all kinds of bad actions.

“There is no other way to instruct them to turn away, to desist, from that sinful behavior.

“Noble one, in order to guide, ripen, control, and benefit these beings, motivated by great compassion I manifest the illusory images of executioners, F.26.b through which I execute the illusory images of the condemned. I make the illusions of those who punish and execute in various ways the illusions of those who have followed a path of bad actions. I also emanate those who experience the unendurable sufferings of having their feet, hands, noses, ears, limbs, smaller parts, and heads cut off. When the beings who live in my realm see that, they become distressed, afraid, and terrified. After that, they are careful to avoid committing bad actions.

“Noble one, when in that way I have used that method and see that these beings are distressed, terrified, and alarmed, I then turn them away from the path of the ten bad actions, cause them to possess the path of the ten good actions, and establish them in the path to omniscience, which is the ultimate attainment of joy and happiness and the cessation of all suffering.

“Noble one, I do not cause harm to any being with my body, speech, or mind.

“Noble one, I would wander in the most extreme suffering of the Avīci hell, but I would not even once have arise in my mind the wish to cause harm to even the smallest being, a minute insect seen on the tip of a blade of grass, existing in the realm of stupidity, which is rebirth as an animal, let alone to a human being in my realm, who has the ability to develop the path of good actions.

“Noble one, I do not generate the qualities of a bad action in my dreams, let alone deliberately.

“Noble one, I know only this bodhisattva liberation called the attainment of illusions. How could I know the conduct or describe the qualities of bodhisattvas who have attained the patience of the birthlessness of phenomena, who have realized that all states of existence are illusions, who have given rise to the bodhisattva conduct that is like an illusion, who know that all worlds are like reflections, F.27.a who have realized that the nature of phenomena is like a dream, who follow the way of the unimpeded gateway to the realm of the Dharma, who have understood that the net of conduct is like a magical illusion,^[979] who have the scope of the range of unobscured wisdom, who have set forth on the path of unobscured samādhi, who have gained the power of retention^[980] that has an infinite capacity, and who comprehend the scope of the range of activity of the buddhas?

“Depart, noble one. In this southern region there is a city called Suprabha. There dwells a king by the name of Mahāprabha. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

Then Sudhana, the head merchant’s son, bowed his head to the feet of King Anala, circumambulated King Anala many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from King Anala.

Chapter 21

Mahāprabha

Sudhana, the head merchant’s son, remembered that illusion of wisdom. He contemplated the bodhisattva’s liberation that had the form of illusion. He examined the illusory aspect of the nature of phenomena. He comprehended the equality of the illusions of actions. He reflected on the equality of the illusions of phenomena. He comprehended the equality of the emanations that are ripened by the Dharma. He followed the inconceivable appearances that arise from wisdom. He accomplished the accomplishment of the illusions of infinite prayer. He purified the unimpeded conduct that has the true nature of an illusory manifestation. He analyzed the three times as having the characteristics of being composed of illusions.

In one land after another, he questioned, searched, and looked around, seeking without weariness of the mind or exhaustion of the body throughout all the main and intermediate directions, roads, F.27.b valleys, and plains, even and uneven ground, wet lands and dry lands, mountains and caves, villages and towns, markets, lands, kingdoms, and capitals. He reached the vicinity of the city of Suprabha and asked, “Where is King Mahāprabha?”

Many people told him, “Noble one, that over there is the city named Suprabha. King Mahāprabha lives there.”

Then Sudhana, the head merchant’s son, approached the city of Suprabha and saw the great city of Suprabha. Seeing it, he was overjoyed, pleased, content, and happy. He thought, “I am looking at the place where my kalyāṇamitra lives. Today I will see the kalyāṇamitra. I will hear from him the bodhisattva conduct, and I will hear from him the inconceivable^[981] gateways through which the bodhisattva sets forth, the inconceivable true nature of a bodhisattva, the inconceivable qualities of a bodhisattva, the inconceivable range of activity of a bodhisattva, the inconceivable powerful supremacy of a bodhisattva, the inconceivable samādhis practiced by a bodhisattva, the inconceivable liberations enjoyed by a bodhisattva, and the inconceivable pure fulfillment of the undertakings of a bodhisattva.”

Concentrating on those thoughts, Sudhana approached the city of Suprabha, and having arrived he looked at the city of Suprabha. It was encircled by seven wonderful and beautiful moats that were trenches of the seven precious materials—gold, silver, beryl, crystal, red pearls, emeralds, and white coral—filled with water, with a layer of gold sand at their bottoms,F.28.a their surfaces covered with divine blue lotuses, red lotuses, night lotuses, and white lotuses and the water made turbid with^[982] yellow sandalwood mud. It was encircled by seven rows of palm trees made of the seven precious materials. It was encircled by seven walls made of diamonds: these were a wall of lovely lion diamonds, a wall of undefeatable diamonds, a wall of powerfully penetrative diamonds, a wall of invincible diamonds, a strong wall of unimpedable, resolute diamonds, a wall that contained a network of the light rays of diamonds, and a wall of the array of the immaculate colors of diamonds. All those great^[983] walls of precious diamonds were studded with countless precious jewels. They were adorned with shining railings of Jambu River gold on which were strung strings of ivory beads, shining railings of silver jewels on which were strung strings of ivory beads, shining railings of beryl jewels on which were strung strings of ivory beads, shining railings of crystal jewels on which were strung strings of ivory beads, shining railings of coral jewels on which were strung strings of ivory beads, shining railings of red pearls on which were strung strings of ivory beads, and shining railings of pearl jewels, the essence of the oceans, on which were strung strings of ivory beads.

The distance between each of the eight great gateways of the city was ten yojanas. The gates were multicolored, beautifully made of the seven precious materials.

That great city was vast, huge, and divided into eight districts. The ground was made of blue beryl. There were a hundred million streets in that city, and on both sides of each street there were a hundred thousand well-built and arranged mansions in which many hundreds of billions of beings lived. All those houses were made of the seven precious materials, were adorned with an array of various jewels, F.28.b had precious parasols and banners erected upon them, and were endowed with all requisites.

That great city was beautified by high buildings that had the countless colors of precious jewels: There were countless kūṭāgāras of Jambu River gold, with an inconceivable array of jewels, covered in a network of strings of beryl jewels. There were countless kūṭāgāras of silver, with an inconceivable array of jewels, covered in a network of strings of red pearls. There were countless kūṭāgāras of beryl, with an inconceivable array of jewels, covered in a network of strings of a treasure of precious jewels. There were countless kūṭāgāras of crystal, with an inconceivable array of jewels, covered in a network of strings of the kings of jewels called abundant essence. There were countless kūṭāgāras of jewels that delight beings, with an inconceivable array of jewels, covered in a network of strings of the kings of jewels called sunstones. There were countless kūṭāgāras of sapphires, with an inconceivable array of jewels, covered in a network of strings of the kings of jewels called light rays of splendor jewels. There were countless kūṭāgāras of the precious jewel ocean of beings, with an inconceivable array of jewels, covered in a network of strings of the kings of jewels called asterias.^[984] There were countless kūṭāgāras of diamonds, with an inconceivable array of jewels, covered in a network of strings of the kings of jewels called invincible banners.^[985] There were countless kūṭāgāras of yellow sandalwood, with an inconceivable array of jewels, covered in a network^[986] of divine coral tree flowers.

F.29.a There were countless kūṭāgāras of the unequaled king of perfumes, with an inconceivable array of jewels, covered in a network of a variety of divine flowers.

Each of those precious houses was adorned with many precious rooftop railings,^[987] was encircled by seven levels of precious balconies,^[988] and had seven rows of precious palm trees arranged around it. Precious strings connected all the precious rooftop railings and the precious palm trees. Lines of golden bells adorned all those precious strings. Hanging wreaths of flowers were fastened to all those golden bells, and a network of precious little spherical bells hung from all those wreaths of flowers.

In that way, the entire great city was covered in countless networks of precious jewels, was covered in countless networks of precious bells and little spherical bells, was covered in countless networks of divine perfumes, was covered in countless networks of divine flowers, was covered in countless networks of precious spheres, was covered in countless diamond canopies, was covered in countless precious canopies, was covered in countless precious parasols, was covered in countless precious kūṭāgāra canopies, was covered in countless precious cloth canopies, and was covered in countless canopies of flower garlands. Precious parasols and banners had been erected throughout the great city.

In the center of the great city of Suprabha was King Mahāprabha’s palace. F.29.b The palace was four yojanas wide on every side, was made of the seven precious materials, was encircled by seven levels of balconies, had seven levels of networks of precious little spherical bells that emitted a beautiful sound, was encircled by seven rows of palm trees made of the seven precious materials, and was adorned by an inconceivable hundred thousand kūṭāgāras made of various precious materials.

It had pools made of a variety of precious materials, with bottoms covered in gold sand, filled with water that had the eight excellent qualities, and its surface was covered with blue lotuses, night lotuses, and white lotuses. They were beautified by trees that had flowers and fruits of every kind of precious material. On all four sides there were beautiful precious railings intersected by steps. There were the divine, sweet, and melodious songs of flocks of birds.

In the center of this palace, which rivaled that of Devendra,^[989] there was a precious kūṭāgāra that shone on beings. It was adorned with a splendid display of countless, beautiful jewels. It was a treasury of the good Dharma that had been established by King Mahāprabha.

Sudhana, the head merchant’s son, had no attachment toward the precious moats, he was not astonished by the precious walls, he had no craving for the rows of precious palm trees, he took no delight in the sounds from the networks of bells and little spherical bells, he had no clinging to the melodious sounds of the divine music and songs, he paid no attention to the delights of the celestial kūṭāgāras composed of various shining jewels, he found no pleasure in the pleasurable qualities of the groups of young men and women, and he was detached from the pleasures of form, sound, smell, taste, and touch. F.30.a

Focused on the contemplation of the Dharma, he asked whomever he met about the kalyāṇamitra. In that way, he eventually arrived at a place in the city where three roads met, and he looked around. He saw that not far from a caitya temple in the center of the junction of the three roads was a great throne with great adornments. It had legs of blue beryl, was supported by white beryl lions, was inlaid with a network of threads of Jambu River gold, and had various precious cushions, superior to divine materials, laid upon it. It was adorned by countless precious disks and covered with an inconceivable network of an array of precious jewels. Above it there was a canopy like a tent made of cloth of Jambu River gold, with a variety of divine precious materials and a central lotus made of the kings of wish-fulfilling jewels.

Seated cross-legged on that great Dharma throne was King Mahāprabha, whose body was adorned by the thirty-two signs of a great being. His body was beautified by the complete variety of the eighty features of a great being. He was like a mountain of gold. He was adorned with an array of various jewels. He shone magnificently like the disk of the sun. He was lovely to look at like the disk of the full moon. He was beautiful like Brahmā in the midst of his retinue of Brahmā devas. He was like the ocean, possessing an accumulation of the jewels of the infinite qualities of the Dharma. Like a great cloud he emitted the thunder that was the nature of the Dharma. Like the sky he was adorned by the stars of the ways of the Dharma. Like Sumeru his image appeared in the minds of the ocean of the four classes of beings. Like an island of jewels he was a ground filled with the jewels of various knowledges.

Sudhana saw that arranged in front of King Mahāprabha there was a precious heap of gold, jewels, pearls, beryls, conch, crystal, corals, gold ornaments, and silver; a heap of divine clothing in various colors; F.30.b a heap of various kinds of divine jewelry; a heap of food and various gifts; a heap of the various kinds of superior, supremely delicious flavors; and a heap of a range of all kinds of displays.

Sudhana saw many trillions of precious divine carriages, many trillions of precious divine musical instruments, many trillions of different kinds of divine perfumes, many heaps of medicine for healing sickness, and heaps of all kinds of particular utensils that were suitable, faultless, and for beings to use as they wish.

Sudhana saw a hundred thousand young milk-yielding cows with golden horns and hooves set out for poor people to obtain.

Sudhana saw a quintillion precious maidens who had been assembled. They were beautiful, attractive, and lovely to look at. They were adorned in all jewelry and wore precious clothing of divine material, their bodies anointed with divine uragasāra sandalwood. They had mastered the sixty-four skills and were expert in all the arts of lovemaking.

Sudhana saw all these requisites gathered and arranged in front of the king for beings to collect, for beings to take, to bring happiness to beings, to bring joy to beings, to bring peace of mind to beings, to bring delight to beings, to cause the kleśas to cease within beings, to lead beings to the meaning of the nature of all phenomena, to direct beings to the meaning that is the same as omniscience, to turn beings away from ill will toward others, to turn beings away from bad physical and vocal actions, to extract the splinter of false views from beings, and for beings to purify their path of action.^[990] They were piled up and presented on two hundred million platforms at every crossroads of four streets, at every junction of three streets, and in front of the rows of doors and courtyards F.31.a on both sides of every street.

Sudhana, the head merchant’s son, prostrated his whole body onto the ground in homage to King Mahāprabha, and he circumambulated King Mahāprabha, keeping him to his right, many hundreds of thousands of times. He then sat down before him, placed the palms of his hands together, and said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.

“Ārya, I have heard that you teach and give instructions to bodhisattvas. Therefore, Ārya, teach me how bodhisattvas train in bodhisattva conduct and in what way they practice it!”

King Mahāprabha said, “Noble one, I have purified and perfected the bodhisattva conduct called the banner of great love.

“Noble one, I addressed questions about this bodhisattva conduct called the banner of great love to many hundreds of buddhas, many thousands of buddhas, many hundreds of thousands of buddhas, many quintillions of buddhas, and so on up to an innumerable number of innumerable numbers of buddha bhagavats. From them I received it, purified it, completely purified it,^[991] established it, viewed it, analyzed it, followed it,^[992] sought it, examined it, wrote it out,^[993] and promulgated it.

“Noble one, in that way I have remained in this bodhisattva conduct called the banner of great love, and I rule^[994] the kingdom in accord with the Dharma, I take care of the world in accord with the Dharma, I carry out conduct in the world in accord with the Dharma, I cause beings to be in accord with Dharma, F.31.b I bring beings into the domain of the Dharma, I bring beings into the way of the Dharma, I command beings in accord with Dharma, I make beings dedicate themselves to the practice of the Dharma, I establish beings in the understanding of the nature of the Dharma, and I establish beings in a loving state of mind,^[995] in the power of great love, in the strength of love, in an altruistic state of mind, in a happy state of mind, in a sympathetic^[996] state of mind, in a caring state of mind, in a protective state of mind,^[997] in a state of mind that never ceases to be protective of beings, and in a state of mind of continuously aspiring to eliminate all suffering, and I establish beings in a continuous conduct that leads them to the ultimate happiness.

“I also bring physical^[998] ease to beings by giving rise to the happiness of serenity. I turn the continuums of their minds away from^[999] attachment to the pleasures of saṃsāra. I bring^[1000] beings to delight in the pleasures of the Dharma. I cleanse them of all the stains of the kleśas.^[1001] I purify them of all bad qualities. I turn them away from the continuum of saṃsāra. I turn them toward the ocean of the ways of the realm of Dharma. I burn away the ignorance in their minds in order to end all rebirths in the states of existence. I cause light^[1002] to arise in their minds so that they attain the result that is omniscience. I make the ocean of their minds clear so that they will give rise to the strength of unassailable faith.

“Noble one, in that way I have remained in this bodhisattva conduct called the banner of great love, and I rule^[1003] the kingdom in accord with the Dharma.

“Noble one, I do not cause the beings who dwell in my realm to be frightened, terrified, or F.32.a alarmed or to horripilate.

“Noble one, those beings who are poor and deprived of necessities, who wish for food, who wish for drink, who wish for clothes, and who wish for every kind of requisite all come before me. I open the door to the treasures that I have previously accumulated, and I say to them, ‘Take whatever you wish—all those things for which you would otherwise engage in the bad actions of killing, taking what has not been given, sexual misconduct, lying, slander, harsh speech, idle talk, craving, malice, false views, and attachment to various incorrect views! All of those things have been provided by me, and they are heaped at the doors in the streets, in the courtyards, at the junctions of three streets, and at the crossroads of four streets in this great city of Suprabha—anyone may take whatever they wish!’ I tell them this and give it to them.

“Noble one, all the beings who dwell in this great city are bodhisattvas who follow the Mahāyāna.

“Noble one, this great city of Suprabha appears to them in accordance with their way of thinking: to some it appears small, while to some it appears vast; to some the ground appears to be made of earth, while to some the ground appears to be made of beryl jewels; to some it appears to be encircled by a wall of clay, while to some it appears to be encircled by a wall of precious diamonds^[1004] and banners of invincibility; to some it appears to be filled with pebbles and potsherds, to be uphill and downhill, and to have many chasms and precipices, while to some it appears to have ground that is covered and adorned with countless excellent precious jewels and to be as flat as the palm of the hand; to some it appears to be made of earth,^[1005] while to some it appears to be adorned by countless precious dwellings, aerial palaces, mansions, and kūṭāgāras F.32.b adorned by roof decks with balustrades, spires, round windows,^[1006] networks of strings of beads, crescent moons, and trellises of lion adornments.

“Among the beings who live outside the city, there are those who, when I was practicing bodhisattva conduct in past lives, gathered around me as pupils through the four methods of gathering pupils. They have pure motivation, have created the roots of merit, have served many buddhas, aspire to omniscience, and are set on omniscience. To them the city appears to be made of jewels. To the others it appears to be made of earth.

“Noble one, when the beings who live in my realm, in the districts and subdistricts, in the villages, towns, and markets, in the country and the capital, are disturbed by the nature of the times in a world that has the five degenerations and want to practice the path of the ten bad actions, then at that time, wishing to benefit them, I enter the bodhisattva samādhi called exercising power over the world through being motivated by great love.

“Noble one, as soon as I rest in that samādhi, the fears, misfortunes, hostilities, disputes, mental disturbances, and violent intentions of those beings cease, are extinguished, are eliminated, and are brought to an end through their attaining the nature of the bodhisattva samādhi called exercising power over the world through being motivated by great love.

“Noble one, stay a moment and you will see a sight.”

Then King Mahāprabha entered the bodhisattva samādhi called exercising power over the world through being motivated by great love. F.33.a

As soon as he entered the bodhisattva samādhi called exercising power over the world through being motivated by great love, the great city of Suprabha and its districts and subdistricts, its villages,^[1007] towns, and markets, the land and the kingdom, the capital, and its environs all shook in six ways.

When they shook, the precious walls, precious mansions, precious interiors, precious houses, precious dwellings, precious aerial palaces, precious kūṭāgāras, precious spires, precious balustrade rooftops, precious round windows, precious balconies, precious toraṇas, precious crescents, precious lattices of lion adornments, precious railings, precious disks, precious canopies, precious strings of little spherical bells, precious bells, precious banners, precious flags, and precious palm trees also shook, made loud sounds, and jingled. When they resounded, they emitted beautiful, delightful sounds, so that those people bowed and made obeisance in the direction of King Mahāprabha.

All those beings who dwelled within the great city of Suprabha experienced increased happiness and joy, turned to face the direction of King Mahāprabha, and prostrated their entire bodies on the ground in homage.

Those beings who lived in the villages, the towns, the marketplaces, the land, the kingdom, the capital, and its environs all became blissful in mind and body, and with happiness and joy they bowed down in the direction of King Mahāprabha.

The beings who had been reborn as animals all became kind toward one another and wished to help one another. They all turned to look in the direction of King Mahāprabha and bowed down to him.

Even the land, all the mountain peaks, and the other lofty lands F.33.b bowed toward King Mahāprabha.

All the flowering trees, fruit trees, leafy trees, edible plants,^[1008] vegetation,^[1009] crops,^[1010] grasses, bushes, herbs, and forests turned in the direction of King Mahāprabha and bowed down toward him.

All the springs,^[1011] lakes, ponds, reservoirs, waterfalls, rivers, lotus ponds, and wells in his realm turned and made the sounds of flowing in the direction of King Mahāprabha.

Ten thousand nāga kings caused a mass of smoke of great black-agarwood incense to form a cloud of perfume, from which came the illumination of bright streaks of lightning, the roar of thunder, and a fine rain of perfumed water that fell in all four directions.^[1012]

Ten thousand devas, such as the deva lords Śakra, Suyāma, Saṃtuṣita, Sunirmita, and Vaśavartin gathered in the sky facing him and made offerings to King Mahāprabha:

The entire expanse of the sky resounded with the vast melodious sound from clouds of a quintillion divine musical instruments.

A gathering of countless apsarases created the adornment of sweet, beautiful sounds from clouds of divine songs.

There was the adornment of the rain that fell from clouds of a variety of countless divine, precious flowers.

There was the adornment of the rain that fell from clouds of a variety of countless divine incenses of various colors.

There was the adornment of the rain that fell from clouds of a variety of countless divine, precious garlands.

There was the adornment of the rain that fell from clouds of a variety of countless divine powders of various colors.

There was the adornment of the rain that fell from clouds of a variety of countless divine, precious jewelry.

There was the adornment of the rain that fell from clouds of a variety of countless divine, delicate,^[1013] stainless clothing.

There was the adornment of the rain that fell from clouds of a variety of countless divine F.34.a parasols of different kinds.

There was the adornment of the rain that fell from clouds of beautiful lion banners.

There was the adornment of the rain that fell from clouds of countless precious flags shining with the blazing light of divine jewels.

Airāvaṇa and all the kings of elephants were in the sky, and through the inconceivable miraculous powers of the lords of the elephants, the leaders of the herds, they manifested in the sky clouds of a variety of countless divine, precious lotuses that covered the entire expanse of the sky; of countless divine, precious hanging strings of jewels; of countless divine, precious hanging clusters of streamers and wreaths; of hanging adornments of countless varieties of divine, precious flower garlands; of hanging adornments of countless varieties of divine, precious strings of jewelry; and of hanging adornments of countless varieties of divine, precious wreaths of flowers; the adornment of sky-covering clouds of perfume composed of countless varieties of divine, precious kings of scents of different colors that filled all directions with a lovely aroma; the adornment of rain from clouds of divine, precious clothing of various colors; the adornment of rain from clouds of a divine mass of incense smoke; the adornment of a delicate rain from clouds of divine powders of different colors; and the adornment of rain from sky-covering clouds of the sweet and melodious music and songs of praise by a host of apsarases. F.34.b

Countless hundreds of thousands of rākṣasa lords who dwell in the sea and on the land, who dwell in our world realm of four continents, whose food is flesh and whose drink is blood, who steal the vitality of those creatures that live in the water and of deer, cattle, birds, oxen, horses, elephants, donkeys, men, and women, whose minds have thoughts of anger and who always harm and injure beings, all gained the highest motivation of love and altruism; their faces having become serene, they became dedicated to not causing violence or injury to any being, their thoughts upon the next world after death, and with their palms together in homage, with the highest happiness, they bowed in the direction of King Mahāprabha, experiencing an unequaled vast bliss of mind and body.

Hundreds of thousands of lords of yakṣas, mahoragas, piśācas, and bhūtas with the highest motivation of love and altruism, their faces having become serene and their thoughts upon the next world after death, became dedicated to not causing violence or injury to any being. With their palms together in homage, with the highest happiness, they bowed in the direction of King Mahāprabha, experiencing an unequaled vast bliss of mind and body.

In the same way, for all beings in the four-continent world realm, fear, misfortune, hostility, disputes, mental disturbances, and violent intentions ceased, were extinguished, were eliminated, were brought to an end, and were eradicated.

In the same way as it was for the four-continent world realm, so it was that for all beings throughout the great universe of a billion worlds, F.35.a throughout a quintillion world realms in the ten directions, all fear, misfortune, hostility, disputes, mental disturbances, and sinful and violent intentions ceased, were extinguished, were eliminated, were brought to an end, and were eradicated through their attaining the nature of the bodhisattva samādhi called exercising power over the world through being motivated by great love.

Then King Mahāprabha arose from that samādhi and said to Sudhana, the head merchant’s son, “Noble one, I know only this wisdom of bodhisattva conduct called the banner of great love.

“How could I know the conduct or describe the qualities of the bodhisattvas who hold the immeasurable parasol of great love; who pervade all the world realms with their motivation to bring happiness; who are attendants for all beings through continual attendance to them; who are dedicated to the protection of all beings applied equally to the highest, the middling, and the lowest beings; who have a loving motivation that is like the earth, for it is engaged in supporting all beings; who are like the disk of the full moon sending the light rays of merit and wisdom equally to all beings; who are like the disk of the sun because they shine the light of wisdom on everything that is to be known; who are like lamps because they dispel the deep darkness in the minds of all beings; who are like the precious jewel that purifies water because they clear away the turbidity of deceit and deception in the lakes of the minds of all beings; who are like the king of wish-fulfilling jewels because they fulfill the aspirations and prayers of all beings; who are like a great wind because they make them live in the dwelling place of resting in samādhi, which is the great city^[1014] of omniscience? F.35.b

“How could I measure their mountain of merit? How could I view the sky that is adorned by the myriads of stars of their qualities? How could I know the circle of air^[1015] that is their great prayers? How could I measure their power of the equality of all phenomena? How could I explain their praises of the array of the Mahāyāna? How could I describe their special way of completely good conduct? How could I reveal the gateway to the great samādhi of the bodhisattvas? How could I describe their clouds of great compassion?

“Depart, noble one. In this southern region there is a capital city called Sthirā. There dwells an upāsikā by the name of Acalā. Go to her and ask her, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

Then Sudhana, the head merchant’s son, bowed his head to the feet of King Mahāprabha, circumambulated King Mahāprabha many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from King Mahāprabha. B3

Chapter 22

Acalā

Sudhana, the head merchant’s son, left the city of Suprabha, and having followed the road for a little while, he contemplated the instruction given to him by King Mahāprabha: he remembered the way of bodhisattva conduct called the banner of great love; he meditated on the light of the great samādhi called exercising power over the world; he realized^[1016] the variegated display of the lion throne and adornments of the pure bodhisattva body; he increased the inconceivable power and strength of bodhisattva aspiration and merit;F.36.a he made firm^[1017] the inconceivable way of bodhisattva wisdom that ripens beings; he reflected upon the inconceivable greatness of the general enjoyments of the bodhisattvas; he considered the inconceivable different aspects^[1018] of the bodhisattvas; he remembered the inconceivable pure ripening of beings by bodhisattvas; he thought about the inconceivable pure and perfect bodhisattva assembly of pupils; he had conviction in the inconceivable radiance of the bodhisattvas’ dedication to their duty to beings; and he attained happiness, powerful attraction, delight, contentment, deep joy, clarity of mind, brightness of mind, stability of mind, vastness of mind, and inexhaustibility of mind.

He was in that way dedicated to remembering and thinking of the kalyāṇamitra.

With his face covered in tears, he thought “Ah! Oh! Seeing the kalyāṇamitra is the source of all precious qualities. It perfects and purifies all bodhisattva conduct. It makes pure all bodhisattva mindfulness. It purifies all the domains of bodhisattva retention. It gives rise to the radiance of all bodhisattva samādhis. It accomplishes seeing all buddhas. It brings down the rain from the Dharma clouds of all^[1019] the buddhas. It indicates the way of all bodhisattva prayers. It gives rise to the inconceivable light of knowledge and wisdom.F.36.b It grows the sprouts^[1020] of stable bodhisattva faculties. The kalyāṇamitras save me from falling into the chasm of the lower existences. The kalyāṇamitras have brought me to the realization of the way of the equality of phenomena. The kalyāṇamitras have shown me the paths to happiness and to unhappiness. The kalyāṇamitras have taught me the Mahāyāna. The kalyāṇamitras have given me the instructions on the completely good bodhisattva conduct. The kalyāṇamitras have shown me the road to the city of omniscience. The kalyāṇamitras have guided me on the way to the town of omniscience. The kalyāṇamitras have made me enter the ocean of the ways of the realm of the Dharma. The kalyāṇamitras have taught me the ways of an ocean of what is to be known in the three times. The kalyāṇamitras have shown me all the circles of ārya assemblies.^[1021] The kalyāṇamitras have increased all my good qualities.”

While he thus wept and wailed, the devas who were assembled in the sky, who were bodhisattva devas, emissaries of the buddhas who continually followed him and inspired him, called down to him, “Noble one, the bodhisattvas who follow the instructions of the kalyāṇamitras greatly please the buddha bhagavats. The bodhisattvas who never go against the words of the kalyāṇamitras come close to omniscience. The bodhisattvas who do not doubt the words of the kalyāṇamitras F.37.a come close to the kalyāṇamitras. The bodhisattvas who always have the kalyāṇamitras in their minds are approaching all their goals.

“Noble one, go to the upāsikā Acalā in the royal capital of Sthirā! You will hear the bodhisattva conduct from her.”

Then Sudhana, the head merchant’s son, emerged from samādhi’s light of wisdom and eventually arrived at Sthirā, where the upāsikā Acalā was.

He searched and looked for the upāsikā Acalā, and many people said to him, “Noble one, the upāsikā Acalā is young and lives with her parents at home, where, surrounded by her family, she teaches the Dharma to a great gathering of people.”

Then Sudhana, the head merchant’s son, his mind filled with great happiness, enthusiasm, and joy, went to the home of the upāsikā Acalā. After arriving there, while he was waiting at the door he saw^[1022] the entire house shining with a pervading golden light that brought ease to mind and body. The instant the light touched Sudhana, the head merchant’s son, he entered, and there arose five hundred subtle and newly developed entrances to samādhi such as entrances to the samādhi called power over all sensations,^[1023] entrances to the samādhi called the region of peace, entrances to the samādhi called apart from^[1024]all beings, entrances to the samādhi called the all-seeing equanimity, and entrances to the samādhi called the treasure of the tathāgatas.F.37.b Those samādhis were very subtle and newly developed like a consciousness that has just entered the womb.

Then Sudhana sensed a lovely scent of such a kind that male devas did not have, that female devas did not have, that male nāgas did not have, that female nāgas did not have, that male yakṣas did not have, that female yakṣas did not have, that male gandharvas did not have, that female gandharvas did not have, that male asuras did not have, that female asuras did not have, that male garuḍas did not have, that female garuḍas did not have, that male kinnaras did not have, that female kinnaras did not have, that male mahoragas did not have, that female mahoragas did not have, that male humans did not have, and that female humans did not have.

There was no equal to that girl’s body in the worlds in the ten directions, let alone one that was superior.

Apart from the luster of the color of the bodies of the tathāgatas, and the luster of the color of consecrated bodhisattvas, there was no one in the worlds in the ten directions who had a body with a luster of color that equaled the luster of color of her body, let alone one that was superior.

Apart from the shape and figure of the bodies of the tathāgatas, and the shape and figure of consecrated bodhisattvas, there was no one in the worlds in the ten directions who had a body with a shape and figure that equaled the shape and figure of her body, let alone one that was superior.

Apart from the aura of light of the tathāgatas, and the aura of light of consecrated bodhisattvas, there was no one in the worlds in the ten directions who had an aura of light that equaled her aura of light, let alone one that was superior.

Apart from the tathāgatas and the consecrated bodhisattvas, there was no one in the worlds in the ten directions, in the realms of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, or nonhumans, who had a scent that equaled the scent of the breath that came from her mouth, let alone one that was superior.

Apart from the displays and enjoyments of the abodes of the tathāgatas, and the displays and enjoyments of the abodes of the consecrated bodhisattvas, F.38.a there was no one in the worlds in the ten directions who could equal the displays and enjoyments of her abode, let alone anyone who could be her superior.

Apart from the perfect entourage of attendants of the tathāgatas and the perfect entourage of attendants of the consecrated bodhisattvas, there was no one in the worlds in the ten directions who could equal her perfect entourage of attendants, let alone anyone who could be her superior.

There was no being among the classes of beings in the worlds in the ten directions who could look upon the upāsikā Acalā with desire.

There was no being among the classes of beings in the worlds in the ten directions whose kleśas did not cease as soon as they saw the upāsikā Acalā.

Just as the Mahābrahmās who have power over a million desire realms^[1025] do not have kleśas arising within them, in the same way, the beings who saw the upāsikā Acalā did not have kleśas arising within them.

There was no being among the classes of beings in the worlds in the ten directions who had enough of looking upon the upāsikā Acalā, apart from those who had the contentment of wisdom.

Sudhana, the head merchant’s son, saw the inconceivable majesty of the upāsikā Acalā’s body and her inconceivable form, color, shape, and figure; he saw the inconceivable network of unimpeded light rays from the entirety of the ground, city, and jewels; and he saw the accomplishment of inconceivable benefits for beings.

He smelled the lovely scent that arose from all her pores, saw the infinite perfect assembly of her attendants, saw the perfect, unassailable display of the aerial palace that was her home, perceived the measureless ocean of its qualities, and praised the upāsikā Acalā with this verse: F.38.b

After Sudhana, the head merchant’s son, had praised the upāsikā Acalā with that verse, he said to her, “Āryā, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Āryā, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”

The upāsikā Acalā spoke with a gentle, beautiful, delightful voice to Sudhana, the head merchant’s son, with words that brought him joy, saying, “Noble one, it is excellent, excellent, that you have developed the aspiration for the highest, complete enlightenment.

“Noble one, I have attained the bodhisattva liberation called the essence of wisdom that is difficult to attain. I train in the gateway of bodhisattva conduct that possesses a strong commitment. I have attained the gateway of the power of retention of the level of the equality of all phenomena. I have attained the gateway called the light of the wisdom of eloquence that elucidates the basis^[1029] of all phenomena, F.39.a and I have attained the gateway of the samādhi called the display of the tireless search for the Dharma.”

Sudhana asked, “Āryā, what is the scope of the bodhisattva liberation called the essence of the wisdom that is difficult to attain? What is the scope of the gateway of bodhisattva conduct with a strong commitment, of the gateway of maintaining the level of the equality of all phenomena, of the gateway of the light of the wisdom of eloquence that elucidates the basis^[1030] of all phenomena, and of the gateway of the samādhi called the display of the tireless search for the Dharma?”

Acalā answered, “Noble one, this is a subject that is difficult to believe.”^[1031]

Sudhana said, “Āryā, please teach me. Through the power of the buddhas and being in the care of the kalyāṇamitras, I will believe it, comprehend it, know it, understand it, discern it, cognize it, reflect upon it as a focus of my attention, contemplate it, not deny it, not conceptualize it, not add to it, and be in accord with it.”

Then the upāsikā Acalā said to Sudhana, the head merchant’s son, “Noble one, in the past, during a kalpa called Stainless Light, appeared the tathāgata named Pralambabāhu. At that time I was the only daughter^[1032] of King Vidyuddatta. One night when I was not sleeping,^[1033] the door of the royal residence^[1034] was shut, my parents were asleep, the staff of men and women had gone to sleep, the sound of music being played had ceased, and the five hundred women that I spent time with were sleeping, I sat on my bed, looking at the constellations of stars in the sky. In the sky above I saw the Tathāgata Arhat Samyak­saṃbuddha Pralambabāhu, who was like Sumeru, the lord of mountains. He was accompanied by an entourage of many nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas. His body spread a network of unimpeded light rays throughout all directions. From all the pores of the tathāgata’s body came a beautiful scent F.39.b that brought ease to my mind and body and great happiness to my mind.

“I arose from my bed and stood on the floor, and with my ten fingers placed together in homage, I bowed down to the Tathāgata Pralambabāhu. As I looked at the crown of his head there seemed to be no end to it, and I could not grasp his extent to the right or left. I could never have enough of contemplating his perfect signs and features of a great being.

“At that time, I wondered, ‘Through what kind of karma can one obtain such a perfect body? Give rise to the perfect signs and features of a great bring? Have such a perfect display of light? Attain such a perfect entourage? Have such a perfect residence and requisites that are of the nature of the mind? Develop such a perfection of merit? Have such purified wisdom? Attain such perfect, inconceivable miracles from samādhi? Complete such perfect powers of retention? And have the power of such perfect eloquence?’

“Noble one, the Bhagavat Tathāgata Pralambabāhu knew my thought and said, ‘Girl, develop an invincible motivation for the defeat of all the kleśas. Develop an undefeatable motivation for eliminating all attachment. Develop an unwearying motivation for comprehending the way of the profound Dharma. Develop an unshakable motivation for descending into the whirling ocean of the range^[1035] of the thoughts of beings. Develop an unconfused motivation for the rebirth in all the states of existence within saṃsāra. Develop a never-satisfied motivation for the continuous aspiration to see all the buddhas. F.40.a Develop a never-satiated motivation in order to obtain the clouds of Dharma of all the buddhas. Develop a realized motivation in order to realize the light of the way of the Dharma of all the buddhas. Develop an acquisitive motivation for acquiring the Dharma wheels of all the buddhas. Develop a motivation to be without delusion concerning even a small gesture, let alone to know that which comes from a tathāgata’s mouth. Girl, you should develop the motivation to distribute the precious Dharma in accordance with the aspirations of beings.’

“Noble one, I heard from the Bhagavat Tathāgata Arhat Samyak­saṃbuddha Pralambabāhu, that king of the gateways of instruction to the way of the Dharma, and I longed to attain omniscient wisdom. I aspired to the nature of the strengths. I wished for the words of the Buddha. I wanted to have the purified display of light of a buddha. I wanted to attain the perfect body of a buddha. I longed to have a buddha’s pure signs and features of a great being. I aspired to have the perfect assembly of followers of a buddha. I wished for^[1036] the pure realms of a buddha. I longed for the perfect conduct of a buddha. I rejoiced in the perfect lifespan of a buddha. I had developed the motivation that could not be impaired by all the kleśas or by the śrāvakas and pratyeka­buddhas, which like a vajra could not be defeated even by the strength of all mountains and weapons.

“Noble one, from that time until now, through the power of having developed that motivation, throughout as many kalpas as there are atoms in Jambudvīpa, F.40.b I do not remember^[1037] ever in my mind enjoying pleasures, let alone copulation.

“Noble one, from that time until now, I have never had one thought of anger toward a kalyāṇamitra, let alone offended any other being.

“Noble one, from that time until now, I do not remember having ever given rise to a single thought that holds the view that there is a self, let alone having attachment to things that I think of as being mine.

“Even when I died and was reborn inside a womb, I do not remember being in a state of stupidity, having various concepts, or having a neutral state of mind, let alone having a state of mental fixation.

“Throughout those kalpas I do not remember ever forgetting^[1038] seeing a buddha, even down to the perception of the sight of a buddha in a dream, let alone the perception of the visual images of the ten levels of bodhisattvas.

“From that time until now, while holding the clouds of Dharma of all the tathāgatas, I do not remember forgetting^[1039] in my mind even a single word or term of the Dharma, even down to a single syllable, let alone what has emerged from the treasure of the mouths of the tathāgatas.

“From that time until now, while I drank and drank from the ocean of the Dharma, I do not remember ever ignoring and not contemplating even any words of the worldly Dharmas.

“From that time until now, I do not remember not accomplishing the samādhi of a single gateway to the ways of the Dharma from among the ocean of the ways of the Dharma, even down to the ways of the knowledge of worldly crafts.

“From that time until now, while I held the wheels of Dharma of the tathāgatas in order to guide beings, I do not remember leaving out a single word or even a single syllable that was transmitted to me.

“From that time until now, there is not a single prayer from the ocean of the visions of buddhas that I have not accomplished in order to purify the ocean of beings, even down to carrying out the prayer of a buddha who was an emanation. F.41.a

“From that time until now, I do not remember not practicing any bodhisattva conduct from the ocean of the past bodhisattva conduct of the ocean of buddhas in order to purify my conduct.

“From that time until now, I do not remember creating a single motivation that was focused on being a śrāvaka or a pratyeka­buddha.

“Noble one, from that time until now, throughout as many kalpas as there are atoms in Jambudvīpa, I do not remember ever having given rise to doubts, dualistic identification, conceptualized identification, variegated identification, obdurate^[1040] identification, identification as inferior,^[1041] or identification as appropriate or inappropriate concerning any single word or syllable.

“Noble one, since that time, I have never been separated from the appearance of a buddha. I have never been separated from the buddha bhagavats. I have never been separated from the bodhisattvas. I have never been separated from the true kalyāṇamitras. I have never been separated from hearing the prayers of the buddhas. I have never been separated from hearing of the conduct of the bodhisattvas. I have never been separated from hearing the way of the perfections of the bodhisattvas. I have never been separated from hearing the way of the light of the wisdom of the level of the bodhisattvas. I have never been separated from the attainment of hearing the inexhaustible treasures and treasuries of the retentions and samādhis of the bodhisattvas. I have never been separated from hearing of the comprehension of and entry into the centerless and endless network of world realms. I have never been separated from the attainment of hearing the causes for the arising of the centerless and endless F.41.b realms of beings. I have never been separated from the light of the wisdom of the cessation of the domain of the network of the kleśas of all beings. I have never been separated from the attainment of the wisdom of the causes that give rise to the roots of merit of all beings. I have never been separated from the manifestation of bodies in accordance with the aspirations of all beings. I have never been separated from the pure domain of the speech that brings knowledge to all beings.

“Noble one, I have accomplished this gateway of the bodhisattva liberation called the essence of the wisdom that is difficult to attain and the gateway of the samādhi called the display of the tireless search for the Dharma; I have reflected on the gateway to bodhisattva conduct with a firm commitment; I have contemplated the gateway called the power of retention of the level of the equality of all phenomena and the gateway called the light of the wisdom of eloquence that elucidates the basis of all phenomena; and therefore miraculous powers have arisen. Noble one, do you wish to see them?”

Sudhana answered, “I wish to do so.”

The upāsikā Acalā viewed, analyzed, followed, and realized gateways of bodhisattva liberations such as the essence of wisdom that is difficult to attain and many millions of gateways of samādhis: gateways of samādhis such as the display of the tireless search for the Dharma, samādhis such as the display of the unfailing domain, samādhis such as facing the display of the domain of the wisdom of the ten strengths, and samādhis such as the inexhaustible treasure of the buddha family.

As soon as the upāsikā Acalā rested in those samādhis, Sudhana, the head merchant’s son, saw world realms as numerous as the atoms in ten anabhilāpya buddha realms in the ten directions shake in six ways, F.42.a and he saw that they were formed of pure beryl. He saw in each world realm a billion tathāgatas in a billion four-continent world realms. He saw some dwelling in Tuṣita and so on, up to some passing away into nirvāṇa. He saw that because those completely pure world realms of beryl were unobscured, each of those tathāgatas pervaded the entire realm of phenomena with their light rays and halos; each of those tathāgatas had their own ocean of separate assemblies of followers; and each of those tathāgatas taught the wheel of the entire Dharma, which was heard by all beings, who listened to the domains of their speech.

Then the upāsikā Acalā rose from that samādhi and said to Sudhana, the head merchant’s son, “Noble one, did you see that? Did you hear that? Did you discern that?”

He answered “I saw it. I heard it. I discerned it.”

The upāsikā Acalā said, “Noble one, I have trained in the gateway of the bodhisattva conduct called possessing a strong commitment; I have rested in the samādhi called the display of the tireless search for the Dharma; I have dwelled in the gateway of bodhisattva liberations called the essence of the wisdom that is difficult to attain; I have realized the power of retention of the level of the equality of all phenomena; and through being skilled in describing the light of the wisdom of eloquence that elucidates the basis of all phenomena, I have taught beings and brought them satisfaction.

“However, how could I know the conduct or describe the qualities of the bodhisattvas who possess measureless, inconceivable qualities; whose activity has no fixed location, like the lord of birds in the sky; who, like the great lord of the garuḍas,F.42.b dive into the ocean of beings in order to extract the ripened bodhisattvas; who, like merchants, go the island of the jewels of omniscience, longing for the jewel that is the wisdom of the ten strengths; who, like strong fishermen, go onto the ocean of saṃsāra^[1042] with the beautiful net of the domain of the wheel of the Dharma in their hands in order to draw ripened beings out from the water of craving; who, like the lord of the devas,^[1043] move throughout the three realms, filling them in order to repel and subjugate the attacks of the asuras of the kleśas; who, like the disk of the sun, rise high in the sky of the realm of the Dharma in order to dry the water of the craving of beings and the mud of the kleśas; who, like the full moon, shine in the sky of wisdom in order to cause the night lotuses of the minds of those to be guided to blossom; who, like the surface of the Earth, support all equally without any distinction between those who are friends and not friends, or those who are high and those who are low, in order to cause the sprouts of the power of goodness in all beings to rise and grow; who, like a tempest, move everywhere without impediment in order to uproot the trees, vines, forests, and groves of the kleśas and false views of all beings; who, like a cakravartin, act within the world in order to gather all beings through conditions and requisites as methods of gathering pupils?

“Depart, noble one. In this southern region, in a land called Amitatosala, there is a town named Tosala. There dwells the parivrājaka by the name of Sarvagamin. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

Then Sudhana, the head merchant’s son, bowed his head to the feet of the upāsikā Acalā, F.43.a circumambulated the upāsikā Acalā a hundred thousand times, keeping her to his right, and, looking back again and again, departed from the presence of the upāsikā Acalā.

Chapter 23

Sarvagamin

Then Sudhana, the head merchant’s son, visualizing in his mind the upāsikā Acalā, remembering the instruction of the upāsikā Acalā, with conviction in and no doubt about what the upāsikā Acalā had taught, proclaimed, instructed, described,^[1044] sanctioned, established, explicated, stated, and elaborated upon it; he followed it, contemplated it, comprehended it, meditated on it, was absorbed in it,^[1045] was fixed upon it, understood it, illuminated it, and became equal to it.^[1046]

Eventually, traveling from district to district, going from land to land, Sudhana arrived at the land called Amitatosala. He searched for the town named Tosala, and at sunset he arrived at the town of Tosala. He entered the town of Tosala and went to the crossroads in the center of the town. He wandered from one street to another, from one crossroads to another, from one lane to another, searching and inquiring. When it was night and people were asleep, he saw to the north of the town of Tosala a hill called Sulabha. Its summit was adorned by a delightful variety of grasses, bushes, and herbs, and it shone as brightly as the sun. Seeing that light, he felt a powerful joy and thought, “I will without doubt see the kalyāṇamitra on the summit of that hill.” He came out of the town F.43.b and went to Sulabha Hill, and he climbed up Sulabha Hill and arrived at the very bright summit of the hill. He saw in the distance the parivrājaka Sarvagamin, who shone with splendor and whose appearance was superior even to that of Mahābrahmā, and ten thousand brahmins were walking in circumambulation around him.

Sudhana approached him, bowed his head to his feet, circumambulated him many hundreds of thousands of times, and sat down before him. With his hands placed together in homage, he said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.

“Ārya, I have heard that you give instruction and teachings to bodhisattvas! Explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”

Sarvagamin said, “Noble one, it is excellent, excellent, that you have in that way set out upon the highest, complete enlightenment!

“Noble one, I, Sarvagamin, remain within the all-pervading bodhisattva conduct. I am endowed with the gateway of the samādhi called the light of the practice of all gateways, with being established in the absence of existence, with noncomposite miraculous powers, and with the gateway of the knowledge of the perfection of wisdom that has reached the basis of the entire realm of the Dharma.

“Noble one, in that way I benefit beings in the entire array of worlds inhabited by beings, in all the states of existences that beings are in, in all the gateways of the deaths of beings, in all the gateways of the births of beings, in all the different existences, in the various different abodes, and in the worlds that are habitations—beings who have F.44.a various colors, shapes, heights, and widths and who have entered various kinds of rebirths, have different practices, and have different aspirations, which means those within existence as a deva, those within existence as a nāga, those within existence as a yakṣa, those within existence as a gandharva, those within existence as an asura, those within existence as a garuḍa, those within existence as a kinnara, those within existence as a mahoraga, those within existence as a hell being, those within existence as an animal, those within existence in the world of Yama, those within existence as a human, those within existence as a nonhuman, those who have various false views, those who aspire to the Śrāvakayāna, those who aspire to the Pratyeka­buddhayāna, and those who aspire to the Mahāyāna—benefiting them through various methods and through various introductions to the way of wisdom.

“This means that I benefit some beings with the light of the power of mental retention^[1047] that possesses all the knowledge of the various crafts so that they will learn the various worldly crafts.

“I benefit some beings through the application of the four methods of gathering pupils, which means leading them to omniscient wisdom.

“I benefit some beings by describing the perfections, thus generating the light of the gateway^[1048] of the wisdom that transforms into omniscience.

“I benefit some beings by describing the aspiration to enlightenment, thus developing an imperishable, strengthened seed of enlightenment.

“I benefit some beings by describing all the aspects of bodhisattva conduct, thus generating the aspiration to purify all buddha realms and ripen all beings. F.44.b

“I benefit some beings by causing dismay, by teaching the sufferings experienced by beings in the hells caused by the ripening of their bad conduct.

“I benefit some beings by causing delight, by describing all the qualities that arise in the tathāgatas,^[1049] which are the ultimate result of definite omniscience.

“I benefit some beings by speaking praises of the qualities of all the tathāgatas, thus generating the aspiration to omniscience and the longing for the qualities and body of a buddha.

“I benefit some beings by describing the greatness of the buddhas, thus generating the longing to attain the body of a buddha that possesses the power to undertake continuous, irresistible buddha activity.

“I benefit some beings by describing the dominance of the buddhas, thus generating the aspiration to attain the perfect body of a buddha, which cannot be surpassed but surpasses all others.

“Moreover, noble one, I manifest a body of the size and shape that accords F.45.a with the aspirations, activities, powers, and conducts of all the men, women, boys, and girls who are gathered in all the crossroads, streets, junctions, side streets, houses, trades, districts, and dwellings in the districts of this town of Tosala, and I teach them the Dharma. Those beings do not know who has taught them or where he has come from, but otherwise having heard me, they all practice correctly.^[1050]

“Moreover, noble one, I go everywhere in this Jambudvīpa in order to ripen those who are attached to the ninety-six varieties of heretical^[1051] views.

“Noble one, in the same way that I benefit beings in this town of Tosala, I benefit beings in all the villages, markets,^[1052] towns, lands, kingdoms, and capitals in Jambudvīpa. In the same way that I benefit beings in Jambudvīpa, I do so in the entire four-continent world realm, and in a thousand such world realms, and in a million, and in the great world realms of a billion such world realms. In the same way, I benefit beings according to their aspirations in all the world realms in the ten directions, in all the habitations of beings, in all the dwellings of beings, in all the locations of beings, in all that are known as the abodes of beings, in all the residences of beings, in all the congregations of beings, in all the oceans of beings, in all the lineages of beings, in all the directions of beings, in all the intermediate directions of beings, and in all the conducts of beings. I benefit beings through various methods, various ways, various gateways, various kinds of logic, various connections, various ways of methods, and various actions. I benefit beings through the manifestation of various attractive physical forms and colors. I benefit beings through speaking in various languages. F.45.b

“Noble one, in that way, I know this bodhisattva conduct that is all-pervasive^[1053] and omnipresent, but how could I know the conduct or describe the qualities of those bodhisattvas who possess bodies that are the same as those of all beings; who have attained the samādhi called identical to the bodies of all beings; who pervade all the classes of existence with a vast wheel of emanations; who perform in their own bodies all worldly births; who are dedicated to the wheel of beautiful emanations that all beings delight to see; who manifest births in the families, clans, and lives of all beings; who possess the unimpeded wheel of aspiration to dwell in all kalpas; who have attained the radiance of the display of conduct that is like an illusion; who are dedicated to benefiting all beings and yet remain stainless; who have realized the equality of all the realms of beings in the three times; who possess the essence of infinite compassion illuminated by the realm of the wisdom of selflessness; and who are dedicated to generating the roots of merit of all beings?

“Depart, noble one. In this southern region, in a land called Pṛthurāṣṭra, there dwells a perfume-seller head merchant by the name of Utpalabhūti. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

Then Sudhana, the head merchant’s son, bowed his head to the feet of the parivrājaka Sarvagamin, circumambulated the parivrājaka Sarvagamin a hundred thousand times, keeping him to his right, and, looking back again and again, departed from the presence of the parivrājaka Sarvagamin.

Chapter 24

Utpalabhūti

Sudhana, the head merchant’s son, had no regard for his life or body; he had no regard for engaging in dedication to obtaining and possessing the pleasures of existence;F.46.a he had no regard for the objects of perception that beings delight in; he had no regard for forms, sounds, smells, tastes, and textures; he had no concern for enjoying retinues and pleasures; he had no regard for any of the pleasures of the power of kingship and sovereignty; he was focused on attaining the highest purification of a buddha realm for the pure ripening and guiding of all beings; he was focused on never being satisfied with the extent of his offering to, honoring, and serving all the tathāgatas; he was focused on all phenomena with the wisdom that knows their nature;^[1054] he was focused on the qualities of bodhisattvas so that there would be no decline in his practice, which had the entire ocean of those qualities as its goal; he was focused on the great prayers of all bodhisattvas so as to maintain bodhisattva conduct throughout all kalpas; he was focused on entering the ocean of the circles of the followers of all tathāgatas; he was focused on all gateways of bodhisattva samādhis so as to manifest the attainment of all countless bodhisattva samādhis through each samādhi gateway; he was focused on all the light of wisdom of all Dharma wheels so as to never be satisfied with the extent of his obtaining Dharma wheels from all the tathāgatas; and he was focused on the kalyāṇamitras, who are the source of qualities, because the kalyāṇamitras are the source of the qualities of the buddhas, the bodhisattvas, and others.

Sudhana eventually arrived at the land called Pṛthurāṣṭra. He looked and searched for the perfume-seller head merchant by the name of Utpalabhūti. He saw the perfume-seller head merchant Utpalabhūti and approached him. F.46.b After approaching him, Sudhana bowed his head to the perfume-seller head merchant Utpalabhūti’s feet, circumambulated the perfume-seller head merchant Utpalabhūti many hundreds of thousands of times, and sat down before the perfume-seller head merchant Utpalabhūti. With his hands placed together in homage, he said, “Ārya, I seek the wisdom that is the same as that of all the buddhas. I rejoice in the fulfillment of the field of prayers made in the past by all the buddhas, I rejoice in the accomplishment of the Dharma body of all the buddhas, I seek the wisdom body of all the buddhas, I rejoice in the purification of all the fields of bodhisattva conduct, I rejoice in the light of all the fields of bodhisattva samādhis, I rejoice in the stability of all the fields of the bodhisattva power of mental retention, I rejoice in the dispelling of the entire field of kleśas, I seek to travel in all the fields of the realms, and I have set out upon the highest complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and how they should practice it, and how through having practiced in that way all bodhisattvas become omniscient.”

Utpalabhūti said to him, “Noble one, it is excellent, excellent, that you have developed the aspiration for the highest, complete enlightenment.

“Noble one, I know all perfumes. I know about all combined perfumes, all incenses, all combinations of perfumes and incenses, all ointments, all combined ointments, all powders, all combinations of powders, and all perfumes, ointments, and powders. F.47.a

I know the perfumes of the devas. I also know the perfumes of the nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans.

“I know the perfumes that heal sickness. I also know the perfumes that dispel unhappiness, the perfumes that give rise to worldly happiness, the perfumes that cause the kleśas to blaze, the perfumes that cause kleśas to cease, the perfumes that create various kinds of composite happiness and bliss, the perfumes that create composite sadness, the perfumes that dispel all intoxication and carelessness,^[1055] the perfumes that accomplish a continuous focus on the buddhas, the perfumes of understanding the way of the Dharma, the perfumes of ārya conduct, the various bodhisattva perfumes, and the perfumes of being established on all the bodhisattva levels. I know the aspects of all those perfumes. I also know their origin, creation, accomplishment, perfection, purification, elimination, combination, usage, object, power, action, and cause.

“Noble one, in the world there is the perfume called elephant essence that disconcerts the nāgas.^[1056] A pellet merely the size of a sesame seed will pervade the entire land of Pṛthurāṣṭra with a thick net of a cloud of perfume. For seven days there will fall a fine rain of scented water. At that time, when that scented water falls on any being’s body or clothing, all their bodies and clothing will become adorned with golden flowers. F.47.b^[1057] Those beings who are indoors and smell the scent that is brought in by the breeze from that net of clouds of perfume will all have increased happiness and aspiration for seven days and will experience various kinds of mental and physical happiness and pleasure, and they will have no illness that is caused by the disturbance of the elements in their bodies or is the result of harm caused by others. They will have no suffering or unhappiness. They will have no fear, no terror, no apprehension, no disturbance of mind, and no malice. For seven days there will arise happiness and joy, and they will be kind to one another.

“Noble one, in order to purify the thoughts of those who are experiencing happiness and joy, I teach them the Dharma so that they will definitely have the highest, complete enlightenment.

“Moreover, noble one, there is sandalwood called gośīrṣa that comes from the Malaya mountains. If you rub it on your body, you can jump into a great fire and you will not be burned.

“Noble one, there is a perfume called invincible that comes from the ends of the ocean. If you rub it on a drum or a horn, its sound will defeat all the followers of others.

“Noble one, there is the black agarwood called lotus essence that comes from Lake Anavatapta. The smell from a pellet the size of a sesame seed will fill all of Jambudvīpa. Every being that smells that perfume will renounce bad actions and gain a controlled mind.

“Noble one, there is a kind of perfume called luminescent that comes from the Himalaya, the king of mountains. If one smells its scent, the mind will become freed from desire. I teach them the Dharma so that they will attain the samādhi called the stainless field. F.48.a

“Noble one, there is a kind of perfume called the essence of the sea that comes from the land of the rākṣasas and has been produced for the enjoyment of a cakravartin king. As soon as he is perfumed by it, the cakravartin’s fourfold^[1058] army appears in the sky.

“Noble one, there is a kind of perfume called array of beauty^[1059] that comes from Sudharma, the assembly hall of the devas. As soon as the devas are perfumed by it, they gain the memory of the pleasant aroma of the buddhas.

“Noble one, there is a kind of perfume called pure treasure in the paradise of Suyāma, the king of devas. As soon as they are perfumed by it, all Suyāma’s devas come before deva king Suyāma, and when they are in his presence, the deva king Suyāma talks to them about the Dharma.

“Noble one, there is a kind of perfume called chaste tree in Tuṣita. When its aroma reaches bodhisattvas with one life remaining and who are upon their Dharma seats, a great cloud of perfume fills the entire realm of phenomena, and from great Dharma clouds that have a variety of adornments a rain falls onto all the circles of followers of the tathāgatas.

“Noble one, there is a kind of perfume called captivating in the paradise of the deva king Sunirmita. When there is that aroma in the paradise of the deva king Sunirmita, there falls an inconceivable rain from clouds of Dharma for seven days.

“Noble one, I know how to combine perfumes, but how could I know the conduct or describe the qualities of those bodhisattvas who have no stain of faults and have transcended the entire realm of desire, who are free from the noose of the māra of the kleśas, who have transcended all the continuums of the states of existence, who perform conduct with bodies and the aspect of the illusion of wisdom, who are unstained by any world, F.48.b who have the state of being without desire, who have the pure field of wisdom that is unobscured, who have the range and scope of unimpeded wisdom, who do not dwell in any basis or location, and who know the conduct of those who move in all the bases and locations of existence? How could I elucidate the gateway of their pure practice of correct conduct? How could I describe their faultless conduct? How could I teach their continuum of body, speech, and mind that is devoid of harmful conduct?

“Depart, noble one. In this southern region, there is a town named Kūṭāgāra. There dwells a mariner by the name of Vaira. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

“Then Sudhana, the head merchant’s son, bowed his head to the feet of the perfume-seller head merchant Utpalabhūti, circumambulated the perfume-seller head merchant Utpalabhūti a hundred thousand times, keeping him to his right, and, looking back again and again, departed from the presence of the perfume-seller head merchant Utpalabhūti.

Chapter 25

Vaira

When Sudhana set out on the path to Kūṭāgāra, he observed and contemplated how the path could be upward or downward, even or uneven,^[1060] dusty or free of dust, safe or hazardous,^[1061] difficult or unobstructed, and crooked or straight. He thought, “This journey to a kalyāṇamitra will be a cause for the practice of the bodhisattva path, will be a cause of the practice of the path of the perfections, and will be a cause of the path of benefiting all beings,^[1062] which will be a cause for turning all beings away from the precipice of attachment^[1063] and aversion,F.49.a of elation and depression;^[1064] will be a cause for turning all beings away from a perception^[1065] of inequality; will be a cause for removing the dust of the kleśas from all beings; will be a cause for clearing away the tree trunks, thorns, pebbles, and gravel of the various bad views of all beings; and, through their entering the unobscured realm of the Dharma, will be a cause for bringing them without hindrance to the palace of omniscience.

“Why is that? Because the kalyāṇamitras are the source of all good Dharmas, and the attainment of omniscience is dependent on the kalyāṇamitras.”

With his mind focused on those thoughts, and undergoing a difficult journey, he eventually arrived at the city of Kūṭāgāra. He looked and searched for the mariner Vaira and saw him at the shore of the ocean in front of the gate of the great city. He was encircled by a hundred thousand merchants and many hundreds of thousands of people who all wished to listen to his various tales. As he told them tales of the sea, he was teaching the beings about the ocean of qualities of the buddhas.

When Sudhana saw the mariner Vaira, he approached him. Having approached him, Sudhana bowed his head to the mariner Vaira’s feet, circumambulated the mariner Vaira many hundreds of thousands of times, and sat down before the mariner Vaira. With his hands placed together in homage, he said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Ārya, I have heard that you give instruction and teachings to bodhisattvas! F.49.b I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”

Vaira said, “Noble one, it is excellent, excellent, that you have developed the aspiration for the highest, complete enlightenment, that you have asked about the cause of^[1066] great wisdom, the cause of the continuity of the various sufferings of saṃsāra, the cause of journeying to the island of omniscience, the cause of the indivisible Mahāyāna, the cause of the practice of the path that is free from the fear of falling down to the level of the śrāvakas and pratyeka­buddhas, the cause of the path of knowledge that comprehends engaging in the gateways of various^[1067] samādhis of peace, the cause of the pure^[1068] and unimpeded path of the wheels of the chariot of the aspiration to the practice of all-pervasive bodhisattva conduct, the cause of the pure path of the way that is the nature of the display of all the majestic waves of bodhisattva conduct, the cause of the pure ultimate path of all the aspects and gateways of the Dharma, and the cause that gives rise to the pure path for entering the ocean of omniscience.

“Noble one, I dwell at the city of Kūṭāgāra on the seashore, purifying the bodhisattva conduct called the banner of great compassion.

“Noble one, when I see destitute beings in Jambudvīpa, I undergo hardships for their sake, which means I will fulfill all their wishes. I will collect worldly goods for them. I will satisfy them with the enjoyment of the Dharma. I will teach them the instructions for the path of the accumulation of merit. I will cause them to increase their accumulation of wisdom. F.50.a I will increase the power of their roots of merit. I will cause them to develop the aspiration for enlightenment. I will purify their aspiration for enlightenment. I will cause them to have the enduring strength of great compassion. I will cause the suffering of saṃsāra to cease. I will cause them to have an enduring strength for tireless conduct in saṃsāra. I will provide these to the gathering of an ocean of beings. I will bring them into the gateways of the practice of an ocean of qualities. I will cause them to obtain the light of the wisdom of the ocean of the Dharma. I will cause them to see^[1069] the entire ocean of buddhas. I will cause them to enter the ocean of omniscience.

“Noble one,^[1070] it is with such an aspiration and intention that I dwell in the city of Kūṭāgāra on the seashore.

“Noble one, dedicated in that way to the benefit and happiness of beings, I know all the islands of jewels in the great ocean. I know all the jewel mines, all the classes of jewels, and all the sources^[1071] of jewels.

“I know all the residences of the nāgas, all that disconcerts the nāgas, all the residences of the yakṣas, all that disconcerts the yakṣas, all the residences of the rākṣasas, all that allays fear of the rākṣasas, all the residences of the bhūtas, all that allays fear of the bhūtas, and all that eliminates the obstacles created by the bhūtas.

“I know all whirlpools,^[1072] the avoidance^[1073] of whirlpools, and the avoidance of great waves.

“I know the orbits of the sun, moon, planets, and constellations and the seconds, minutes, and hours^[1074] of^[1075] the days and nights.

“I know the particular times to depart and arrive, safety and danger, whether a ship’s rigging is reliable, what ships to reject, what ships to sail, F.50.b how to catch the winds, the coming of the wind, how to turn a ship, how to turn a ship around,^[1076] how to anchor a ship, and how to launch a ship.

“Noble one, with that kind of knowledge I am constantly dedicated to necessary benefits^[1077] for beings: I bring a group of merchants, just as they wish, to the island of jewels safely,^[1078] peacefully,^[1079] without fear, and in a reliable ship, and I talk to them about the Dharma in a way that delights them and brings them joy. When they have collected all the jewels and have attained good fortune, I bring them back again to Jambudvīpa.

“Noble one, no ship of mine has ever been in distress.^[1080] Any being who sees me and any being who hears me teach the Dharma becomes free from all^[1081] fear of sinking^[1082] in the ocean of saṃsāra, and they turn toward^[1083] the wisdom of entering the ocean of omniscience. They become dedicated to drying up the ocean of craving, attain the light of the knowledge of the ocean of the three times, and make the aspiration to eliminate the ocean of the suffering of all beings. They become dedicated to purifying away the pollution in the ocean of the minds of all beings. They become dedicated to purifying the ocean of all realms. They never turn back from spreading throughout the ocean of all directions. They comprehend the ocean of the different capabilities of all beings. They follow the ocean of the conducts of all beings. They manifest appearances that accord with the ocean of the wishes of all beings.

“Noble one, I have attained the bodhisattva liberation called remembering to abide with the fruitful^[1084]hearing and seeing of the banner of great compassion,^[1085]F.51.a but how could I know the conduct or describe the qualities of the bodhisattvas who act within all the oceans of saṃsāra, who are unstained by any of the oceans of saṃsāra, who are free from the fear of the makaras of attachment^[1086] in all the oceans of false views, who move among the nature and basis^[1087] of all phenomena, who possess an ocean^[1088] of the methods of gathering all the oceans of beings, who dwell within the ocean of omniscience, who churn the ocean of the attachments of all beings, who perform their conduct^[1089] without differentiation^[1090] in the oceans of all times, who have the clairvoyant knowledge of the nature^[1091] of ripening the ocean of all beings, and who never miss the time^[1092] for guiding the ocean of beings?

“Depart, noble one. In this southern region, in the town called Nandihāra, dwells a head merchant by the name of Jayottama. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

Then Sudhana, the head merchant’s son, was overjoyed, pleased, happy, and content. He bowed his head to the feet of the mariner Vaira, circumambulated the mariner Vaira many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from the mariner Vaira. B4

Chapter 26

Jayottama

Then Sudhana, the head merchant’s son, whose mind spread great love throughout the immeasurable realm of beings; whose being was saturated with the tenderness^[1093] of great compassion; who had accumulated a vast array of the accumulations of merit and wisdom; who had become free of all the dust, darkness, dirt, and mire of the kleśas; who had realized the equality of all phenomena;F.51.b who was devoted to the path that leads^[1094] upward to omniscience; who had chosen^[1095] the gateway for entering into immeasurable good qualities; who had the exertion^[1096] of firm diligence that is unimpaired by any bad quality; who was filled^[1097] with the vast calmness^[1098] of inconceivable bodhisattva samādhis; who shone with the light of the sun of wisdom that eliminated all the darkness of ignorance; who scattered flowers of wisdom brought by the pleasant, cool breezes of methods; who followed the way of wisdom that emerged from an ocean of great aspirations; and who possessed the wisdom that permeated without impediment the entire realm of the Dharma—he had approached entry into the city^[1099] of faultless^[1100] omniscience, and he yearned for the bodhisattva path.

He arrived at the town called Nandihāra and looked and searched for the head merchant Jayottama. He saw him on the eastern edge of the town of Nandihāra, in a forest of ashoka trees that was called Vicitra­dhvaja. He was encircled by many thousands of householders deciding^[1101] upon various kinds of civic duties, and in reference to those he talked about the Dharma. He was teaching the Dharma for the sake of eliminating all egotism;^[1102] abandoning all possessiveness;^[1103] rejecting all attachment; forsaking all fixation on things; destroying all clinging; cutting through all the bondage of craving; breaking down the doors of all views; clearing away the darkness of doubt, uncertainty, and equivocation; cleansing away the dirt of illusion and deceit; purifying the stains of envy and miserliness; clarifying the lake of the mind; bringing beings to a state of unpolluted mentality; giving rise to an unpolluted faith;F.52.a giving rise to the aspiration to see the buddhas; eulogizing the power of bodhisattvas; receiving the Dharma of the buddhas; aspiring to bodhisattva conduct; giving rise to the power of bodhisattva samādhi; teaching the power of bodhisattva wisdom; and attaining the highest purity of the power of bodhisattva memory.

This means that he was teaching the Dharma in order to inspire the aspiration to enlightenment.

Then when the teaching was concluded, Sudhana, the head merchant’s son, approached and bowed his head to the feet of the head merchant Jayottama. He bowed down to him for a long time and said, “Ārya, I am Sudhana, I am Sudhana! I seek bodhisattva conduct. Instruct me, Ārya, on how I should train in bodhisattva conduct and while training how I should aspire to guide and ripen all beings,^[1104] not forsake seeing all the buddhas, hear the Dharma of all the buddhas, possess the rain^[1105] from the clouds of the Dharma of all the buddhas, practice in the way of all the buddhas, practice bodhisattva conduct in all world realms, never tire of bodhisattva conduct while dwelling in all kalpas, comprehend^[1106] the manifestations of all the tathāgatas, receive the blessing of all the buddhas, and attain splendor in the power of all the tathāgatas.”

Then the head merchant Jayottama said to Sudhana, the head merchant’s son, F.52.b “Noble one, it is excellent, excellent, that you have developed the aspiration for the highest, complete enlightenment.

“Noble one, I purify the gateway to omnipresent^[1107] bodhisattva conduct through the power of the attainment of noncomposite miracles^[1108] while residing in the absence of existence. In that way, remaining in this gateway to omnipresent^[1109] bodhisattva conduct, in all billion-world universes, in all the Trāyastriṃśa^[1110] paradises, in all the Yāma paradises, in all the Tuṣita paradises, in all the Nirmāṇarati paradises, in all the Para­nirmita­vaśa­vartin paradises, in all the abodes of the māras, in all the places that are classed as paradises within all desire realms, in all the nāga worlds, in all the nāga abodes, in all the yakṣa worlds, in all the yakṣa abodes, in all the rākṣasa worlds, in all the rākṣasa abodes, in all the kumbhāṇḍa worlds, in all the kumbhāṇḍa abodes, in all the preta worlds, in all the preta abodes, in all the gandharva worlds, in all the gandharva abodes, in all the asura worlds, in all the asura abodes, in all the garuḍa worlds, in all the garuḍa abodes, in all the kinnara worlds, in all the kinnara abodes, in all the mahoraga worlds, in all the mahoraga abodes, in all the human worlds, in all the human abodes, villages, towns, market towns, districts,F.53.a countries, and capitals, and for all classes of beings that are within all desire realms I teach the Dharma, reject all that is not Dharma, pacify all disputes, dispel all conflict, pacify all quarrels, prevent all battles, pacify wars, pacify hostility, cut through all bondage, break open all prisons, dispel all fear, and end the practice of nonvirtuous activities.

I turn beings away from killing and from taking what is not given, sexual misconduct, telling lies, slandering, harsh speech, idle speech, avariciousness, maliciousness, and wrong views. I turn beings away from all that should not be done and make them engage in all virtuous Dharma activity, and I make all beings train in all skills. I teach, prepare, elucidate, and present all the treatises that are beneficial to the world, so as to bring happiness to the world, to ripen beings, to follow false doctrines^[1111] in order to describe the special higher wisdom, to dispel all wrong views, and to describe and teach all the Buddhadharma. I overwhelm and teach the Dharma to all the devas in the form realm as far up as the Brahmā paradise.

“Just as I teach the Dharma in the world realms of this billion-world universe, I do so in world realms in the ten directions as numerous as the atoms in an indescribable quintillion buddha realms. I teach the Dharma of the buddhas. F.53.b I teach the Dharma of the bodhisattvas. I teach the Dharma of the śrāvakas and the Dharma of the pratyeka­buddhas. I teach the hells. I teach the path that leads to the hells. I teach the unhappiness^[1112] of beings in the hells. I teach the animal existences. I teach the different kinds of animal existences, the paths that lead to animal existences, and the suffering of animal existences. I teach the world of Yama. I teach the path that leads to the world of Yama. I teach the suffering in the world of Yama. I teach the higher existences. I teach the path that leads to the higher existences. I teach the practice and enjoyment of happiness in the higher existences. I teach the human world. I teach the path that leads to the human world. I teach the various experiences of happiness and suffering in the human world.

“In that way, noble one, I also teach the Dharma of the world, the creation of the world, the destruction of the world, the transgressions in the world, and the renunciation of the world.

“In this way, I teach the Dharma in order to explain the bodhisattva path, reject the faults of saṃsāra, teach the qualities of omniscience, pacify the delusion and sufferings of the existences, describe the unobscured true nature, illuminate the activities of being in the world, describe all the happiness and suffering of being in the world, contemplate the designations of the abodes of all beings, teach the tathāgata qualities that have no location, counter the wheel of all karma and kleśas, and describe the turning of the tathāgata’s wheel of the Dharma. F.54.a

“Noble one, I know this gateway to pure, omnipresent^[1113] bodhisattva conduct, the stainless^[1114] display of the noncomposite miracles^[1115] based in the absence of existence,^[1116] but how could I know the conduct or describe the qualities of the bodhisattvas who know all; who fill the surfaces of all realms with illusory bodies of wisdom; who have attained the level of the complete eyes of wisdom; who have the supreme hearing of the range of speech, sound, and communication;^[1117] who have attained the power of the light of Dharma gateways that fill the three times; who are heroic beings who have the mastery of the power of the wisdom that includes all phenomena; who possess beautiful, fine tongues that are endowed with a domain of speech that is directed separately, according to their aspirations, to inconceivable, immeasurable beings; who have bodies that are like illusions and equal to all bodhisattvas, with complexions and forms that accord with the various wishes of an ocean of beings; who possess inconceivable bodies that have a conduct no different from that of all the tathāgatas; who have bodies of wisdom that follow all three times; and who have a scope and field of conduct that is as immeasurable and vast as the expanse of space?

“Depart, noble one. In this southern region, in the land called Śroṇāparānta, there is a city by the name of Kaliṅgavana where dwells a bhikṣuṇī by the name of Siṃha­vijṛmbhitā. Go to her and ask her, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

Then Sudhana, the head merchant’s son, bowed his head to the feet of the head merchant Jayottama, F.54.b circumambulated the head merchant Jayottama many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from the head merchant Jayottama.

Chapter 27

Siṃha­vijṛmbhitā

Sudhana, the head merchant’s son, set out for the town of Kaliṅgavana in the land of Śroṇāparānta and then arrived there. Searching for the bhikṣuṇī Siṃha­vijṛmbhitā, as he roamed here and there he questioned the people he met. There were many hundreds of young men^[1118] and many hundreds of young women assembling and following in the streets, crossroads, and street junctions, together with many hundreds of men and many hundreds of women.

They said, “Noble one, the bhikṣuṇī Siṃha­vijṛmbhitā is in this town of Kaliṅgavana, sitting in the great park called Sūrya­prabha donated by Jayaprabha, where she is teaching the Dharma for the sake of countless beings.”

Then Sudhana, the head merchant’s son, went to Sūrya­prabha Park. Walking around it and looking about, he saw in the park many trees called candrodgata that had the shape of kūṭāgāras, had various colors of light, and shone with light, illuminating everywhere around up to a yojana. He saw many leafy trees called saṃpracchada that had the shape of a parasol, and their leaves covered everywhere, like shining clouds the color of blue beryl. He saw many blossoming trees called kusuma­kośa that had the varied beautiful shape of the Himalaya, king of mountains, and from which fell unceasing flows of a rain of flowers of various colors; they were an accumulation of all the adornments of the Trāyastriṃśa palace^[1119] and could not be destroyed by anyone.^[1120] He saw many fruit trees called anupama­svādu­phala­nicita, which had the form of gold mountain peaks^[1121] and always had perfect fruit that was always ripe.F.55.a He saw many trees of kings of jewels called vairocanakośa that had the shapes of incomparable kings of jewels and possessed perfect divine strings of jewels, necklaces, and precious adornments that seemed to have come from the treasury of the kings of wish-fulfilling jewels and were the source of jewels of countless colors. He saw many cloth trees called prasādana, which were adorned by being strewn and hung with precious divine cloths of various colors. He saw many music trees called pramodana, which emitted the sounds of beautiful music from instruments superior to those of the devas.

He saw many perfume trees called samanta­śubha­vyūha, from which arose pleasing perfumes of every kind of pleasant aroma spreading freely in all directions. There were springs, ponds, reservoirs, and pools that had balustrades made of the seven precious materials around them, with precious steps on all four sides, encircled by precious platforms perfumed with the pleasant aroma of yellow sandalwood, with perfectly laid bottoms made of precious blue beryl, the king of jewels, and which were spread with the sand of Jambu River gold and filled with aromatic divine water that had the eight qualities. Their waters were covered with the various colors and divine scents of precious lotuses, blue lotuses, night lotuses, and white lotuses; were filled with flocks of various birds, with beauty that transcended the divine, emitting beautiful sounds; and were beautified by being encircled with radiant trees made of various divine jewels. Arranged at the feet of all those trees of various jewels^[1122] were precious lion thrones, with various beautiful forms, arrayed in inconceivable adornments of various jewels,F.55.b adorned and spread with divine precious cushions,^[1123] perfumed by all kinds of scents and incenses, hung with precious, beyond-divine ribbons, canopied by canopies of various jewels, covered by nets^[1124] of Jambu River gold and various jewels, adorned by many^[1125] precious beautiful nets of bells that emitted beautiful sounds, and accompanied by many hundreds of thousands^[1126] of seats made of divine jewels.

He saw, arranged at the feet of some jewel trees, lion thrones with lotuses in their centers that were made of jewels; at the feet of some, lion thrones with lotuses in their centers that were made of the precious jewel king of perfumes; at the feet of some, lion thrones with lotuses in their centers that were made of the king of jewels array of nāgas; at the feet of some, lion thrones with lotuses in their centers that were made of the king of precious jewels lion’s trunk;^[1127] at the feet of some, lion thrones with lotuses in their centers that were made of the king of precious jewels the sun; at the feet of some, lion thrones with lotuses in their centers that were made of the king of precious jewels radiance; at the feet of some, lion thrones with lotuses in their centers that were made of the king of precious jewels Indra’s vajra; at the feet of some, lion thrones with lotuses in their centers that were made of the king of precious jewels beauty of the world; and he saw, arranged at the feet of some jewel trees, lion thrones with lotuses in their centers that were made of the king of precious jewels white light.

He saw that the entire ground of that great park was covered with various jewels like an ocean covered by islands of jewels.

He saw that the land was beautified by blue beryl dust,^[1128] was adorned with various jewels, and was as pleasant and soft^[1129] to the touch as down; it sank as one stepped on it and rose as one lifted the foot;^[1130]F.56.a its surface was strewn with the petals^[1131] of beautifully aromatic lotuses that were pleasant to the touch and made of diamond jewels; it was filled with ruddy shelducks,^[1132] peacocks, cranes, snipes, avadavats, cuckoos,^[1133] and partridges that emitted beautiful sounds; it was adorned by perfectly formed forests of many divine, precious sandalwood trees; there was a continuous rainfall from clouds of lotuses made of various jewels and a rain of various precious flowers; it was superior to Miśrakavana; there were kūṭāgāras made of various jewels arrayed as adornments from within which constantly emanated the unequaled^[1134] aromas of the kings of perfumes; it was a display superior to that of Sudharma, the meeting hall of the devas; they were covered with nets of various jewels that were superior to divine jewels; they were adorned by hanging bundles of pearls, jewels, and flowers;^[1135] they were entirely adorned by shining gold nets arrayed with a variety of precious bells.

Beautiful and pleasant music came from trees with a variety^[1136] of musical instruments, precious palm trees, and nets of bells when they were stirred by the breeze. There arose the perfectly delightful sound of songs like those of the apsarases of the king of the Vaśavartin devas. The park was beautified by a rain that fell from clouds of divine cloths, of various colors, that fulfilled all wishes. It resembled a vast ocean with a variety^[1137] of colors and lusters so that one could not stop looking at it. It was adorned by countless hundreds of thousands of kūṭāgāras adorned with jewels.^[1138] It was as beautiful to behold as the residence^[1139] of Indra^[1140] in Trāyastriṃśa.^[1141] It was adorned by an array of various jewels of every kind. There was the beautiful sight of an array of perfectly formed parasols standing erect. It was made beautiful by various pinnacles,^[1142] like the realm of great Indra.

F.56.b There shone constantly a great beautiful radiance of light. Like the divine palace of Mahābrahmā, it was radiant with the light of the kings of jewels that brought delight to beings.

That great park called Sūrya­prabha, through the bhikṣuṇī Siṃha­vijṛmbhitā’s great, inconceivable, miraculous abilities and attainment of power,^[1143] was as vast, immense, and extensive as the expanse of the sky over countless world realms.

Sudhana, the head merchant’s son, saw in that way the displays in the park of aggregations of measureless, inconceivable qualities, which were accomplished through the ripening of a bodhisattva’s karma; which were born from vast, transcendent roots of merit that appeared as the natural result of inconceivable offering and service to buddhas; which all the roots of merit without exception in all worlds could not surpass; which were present as the illusory nature of phenomena; which originated from the ripening of the merit of vast, stainless virtue; which originated from the strength and power that is the natural result of the conduct perfectly accomplished in the past by the bhikṣuṇī Siṃha­vijṛmbhitā; which could not be surpassed by all the śrāvakas and pratyeka­buddhas; which could not be destroyed by tīrthikas and opponents; which could not be harmed^[1144] by any of the activities of the path of the māras; and which could not be seen at all^[1145] by ordinary, foolish beings.

He saw seated upon lion thrones at the feet of all those various precious trees the bhikṣuṇī Siṃha­vijṛmbhitā surrounded by a great assembly.^[1146] She had a beautiful body, the peaceful conduct of a mendicant,^[1147] pacified senses,^[1148] and a peaceful mind; she was perfectly self-controlled^[1149] and had conquered her senses; she was as perfectly tamed as an elephant; her mind was as pure, clear, and unsullied as a lake; she fulfilled all wishes like a king of wish-fulfilling jewels;F.57.a she was as unstained by worldly concerns as a lotus by water; she was as free of fear and trepidation as a lion; because of her perfectly pure confidence she was as unshakable as the great king of mountains; because of her pure discipline she brought delight to beings like the king of entrancing perfumes; like Himalayan sandalwood, she extinguished the burning of the kleśas; like the beautiful king of herbs, she brought an end to the sufferings of all beings; like the noose of Varuṇa, she was a beneficial sight;^[1150] like the light from a tathāgata, she brought peace and happiness to body and mind; like Mahābrahmā, she was free from the arising of anger, desire, and ignorance; like the king of jewels that purifies water, she brought delight to the minds of beings that were turbid with kleśas; and like a fertile land, she multiplied the roots of merit.

On the surrounding seats a diverse assembly was seated.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the Dharma gateway called the categories of unceasing liberation to the deva Maheśvara and other inhabitants of the Śuddhāvāsa paradise who were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the pure realm of sound called the complete categories of the ground to the deva Rucira­brahmā and the other inhabitants of the Brahmakāyika paradise who were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the Dharma gateway called the display of the power of the pure motivation of bodhisattvas to the deva king Vaśavartin and other inhabitants of the Para­nirmita­vaśa­vartin paradise who were seated upon some of the assembly seats. F.57.b

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the Dharma gateway called the display of the goodness of all dharmas^[1151] to the deva king Sunirmita and other devas and devīs of the Nirmāṇarati paradise who were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the Dharma gateway called the process of the treasure of one’s own mind to the deva king Saṃtuṣita and the other devas and devīs of the Tuṣita paradise who were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the Dharma gateway called the infinite display to the deva king Suyāma and the other devas and devīs of the Yāma paradise who were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the Dharma gateway called the gateway to revulsion to the deva king Śakra and the other devas and devīs of the Trāyastriṃśa paradise who were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the Dharma gateway called the display of the light of miracles^[1152]and the range of activity of the buddhas to the nāga king Sāgara and other nāga kings—Śataraśmin, Nanda and Upananda, Manasya, Airāvata, Anavatapta, and so on—with their nāga sons and nāga daughters who were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the Dharma gateway called the treasure that protects all beings to Mahārāja Vaiśravaṇa and other lords of yakṣas, yakṣa daughters, and yakṣa sons who were seated upon some of the assembly seats. F.58.a

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the Dharma gateway called rainfall^[1153]of unceasing happiness to the gandharva king Dhṛtarāṣṭra and many other gandharvas, gandharva daughters, and gandharva sons who were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the Dharma gateway called the display of the power of knowing the nature of phenomena to the asura lord Rāhu and other asura lords, asura daughters, and asura sons who were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the Dharma gateway called the range of the fear of the ocean of existence to the garuḍa lord Mahāvegadhārin and other garuḍa lords, garuḍa daughters, and garuḍa sons who were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the Dharma gateway called the light of the conduct of buddhas to the kinnara lord Druma and other kinnara lords, kinnara daughters, and kinnara sons who were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the Dharma gateway called reaching a special wisdom^[1154] to the mahoraga lord Bhṛkuṭīmukha and mahoraga daughters and mahoraga sons who were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the Dharma gateway called the arising of delight toward the buddhas to many hundreds of thousands of men, women, boys, and girls who were seated upon some of the assembly seats. F.58.b

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the Dharma gateway called the arising of compassion to the rākṣasa lord Nityaujohara­druma­rāja and to other rākṣasa lords, rākṣasa daughters, and rākṣasa sons who were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the Dharma gateway called the power of exceptional wisdom to beings who aspired to the Śrāvakayāna and were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the Dharma gateway called the light of the vast^[1155]qualities of buddhas to beings who aspired to the Pratyeka­buddhayāna and were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the gateway to the light of wisdom and samādhi called the universal gateway to beings who aspired to the Mahāyāna and were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the gateway to samādhi called the aggregation of the prayers of all the buddhas to bodhisattvas who had first developed the aspiration to enlightenment and were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the gateway to samādhi called the unsullied disk to bodhisattvas who were on the second bhūmi and were seated upon some of the assembly seats. F.59.a

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the gateway to samādhi called the display of complete peace to bodhisattvas who were on the third bhūmi and were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the gateway to samādhi called the scope of the power of omniscience to bodhisattvas who were on the fourth bhūmi and were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the gateway to samādhi called the essence^[1156]of the flowers of the creepers^[1157]of the mind to bodhisattvas who were on the fifth bhūmi and were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the gateway to samādhi called the solar^[1158]essence to bodhisattvas who were on the sixth bhūmi and were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the gateway to samādhi called the complete display of bhūmis to bodhisattvas who were on the seventh bhūmi and were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the gateway to samādhi called the range of the complete distribution of the body through the realm of phenomena to bodhisattvas who were on the eighth bhūmi and were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the gateway to the Dharma called the display of dwelling in the power of nondependence to bodhisattvas who were on the ninth bhūmi and were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the gateway to samādhi called the unobscured disk to bodhisattvas who were on the tenth bhūmi and were seated upon some of the assembly seats.

He saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the gateway to the Dharma called the display of the great might of the vajra wisdom to the assembled retinue of vajrapāṇis who were seated upon some of the assembly seats. F.59.b

Similarly, he saw the bhikṣuṇī Siṃha­vijṛmbhitā teaching the Dharma to classes of beings—those categorized as beings, who had different kinds of births and states, beings who had been ripened, had correct behavior, and were worthy recipients and who had various motivations, various aspirations, constant motivations,^[1159] and the strong elixir^[1160] of faith—who had come into this great park and were seated upon separate assembly seats, teaching them the Dharma that would make them firmly established in wishing to attain the highest, complete enlightenment.

What was the cause of this? The bhikṣuṇī Siṃha­vijṛmbhitā had practiced countless hundreds of thousands of gateways to the perfection of wisdom such as the complete sight of equanimity, the teaching of all the Dharmas of the buddhas, the different bases of the realm of phenomena, the destruction of all the domains of obscuration, the arising of the virtuous mind in all beings, the exceptional display, the essence of the way of nonattachment, the domain of the nature of phenomena, the treasure of the mind, and the essence of the complete attainment of one’s aspirations.

All those bodhisattvas and other beings who came to the great Sūrya­prabha Park in order to see the bhikṣuṇī Siṃha­vijṛmbhitā and listen to the Dharma had in the past been established by the bhikṣuṇī Siṃha­vijṛmbhitā in the accomplishment of the roots of merit and set on irreversible progress toward the highest, complete enlightenment. F.60.a

In that way, Sudhana, the head merchant’s son, saw the bhikṣuṇī Siṃha­vijṛmbhitā’s perfect park, perfect forest,^[1161] perfect vihāra, perfect walkway, perfect enjoyments, perfect seat, perfect assembly, perfect supremacy, perfect miraculous manifestations, and perfect display of eloquence. He heard her inconceivable way of the Dharma. His mind was saturated by a vast cloud of Dharma, and with perfect motivation toward^[1162] the bhikṣuṇī Siṃha­vijṛmbhitā he thought, “I shall circumambulate her to my right many hundreds of thousands of times.” In that instant, the bhikṣuṇī Siṃha­vijṛmbhitā filled the entire park and the assembly with light. He circumambulated her many hundreds of thousands of times^[1163] and thought, “As I circumambulated, the bhikṣuṇī Siṃha­vijṛmbhitā was always seated before me.”

With his hands together in homage he stood before her and said, “Āryā, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Āryā, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”

She said, “Noble one, I have attained the bodhisattva liberation called the eradication of all conceit.” F.60.b

Sudhana asked, “Āryā, what is the scope of that bodhisattva liberation called the eradication of all conceit?”

She replied, “Noble one, it is the light of wisdom; it has the nature of perceiving in a fraction of an instant of mind the displays that occur in the three times.”

Sudhana asked, “Āryā, what is the scope of that light of wisdom?”

She replied, “Noble one, when I had striven for and accomplished^[1164] this light of wisdom,^[1165] there arose the samādhi called accordance with all Dharmas.^[1166] With the attainment of that samādhi, I go in bodies that are made of mind to the bodhisattvas with one life remaining who reside in Tuṣita palaces in all the world realms in all ten directions, so that with bodies as numerous as the atoms in an inexpressible number of buddha realms I can engage in making offerings to each bodhisattva with offerings that are as numerous as the atoms in an inexpressible number of buddha realms. This means I go as the bodies of lords of devas and as the bodies of nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans, holding clouds of flowers, holding clouds of perfumes, holding clouds of incense, holding clouds of garlands, holding clouds of ointments, holding clouds of powders, holding clouds of clothing, holding clouds of parasols, holding clouds of banners, holding clouds of flags, holding clouds of jewel ornamentations, holding clouds of arrays of nets of jewels, holding clouds of arrays of bejeweled canopies,F.61.a holding clouds of arrays of spread-out jewels,^[1167] holding clouds of arrays of bejeweled lamps, and holding clouds of arrays of bejeweled seats so as to engage in making offerings.

“In the same way that I go to the bodhisattvas with one life remaining who reside in Tuṣita so as to engage in making offerings, I go in bodies that are made of mind and in such forms engage in offerings to all the tathāgatas who have entered the bodies of their mothers, who are born, who reside within harems, who have gone forth into homelessness, who are going to the bodhimaṇḍa, who are present at the bodhimaṇḍa, who have attained the highest, complete enlightenment of buddhahood, who turn the wheel of the Dharma, and who are entering nirvāṇa having satisfied the minds and wishes of those who reside in the dwellings of the devas and those who reside in the dwellings of the nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans and in the dwellings of all beings.

“Those beings who know my offerings and service to the buddhas will all definitely attain the highest, complete enlightenment.

“I give the instructions on the teachings of the perfection of wisdom to all those beings who come to me.

“Noble one, I look upon all beings with wisdom eyes, but I do not give rise to the concept of ‘beings,’ and I do not become conceited. I listen to the ocean of the languages of all beings but do not become attached to any way of speaking, and I do not become conceited. I also see all the tathāgatas, but through knowing the body of F.61.b the Dharma, I do not become conceited. I possess the Dharma wheels of all the tathāgatas, but because I have realized the nature of phenomena, I do not become conceited. In each instant of mind I permeate the entire realm of phenomena, but because I have realized the illusory nature of phenomena, I do not become conceited.

“Noble one, I know this bodhisattva liberation called the eradication of all conceit, but how could I know the conduct or describe the qualities of the bodhisattvas who have comprehended the endless and centerless realm of phenomena, who remain without conceit within all phenomena, who sitting cross-legged alone pervade the entire realm of phenomena, who reveal all buddha realms contained within their bodies, who in a single instant come into the presence of all the tathāgatas, within whose bodies all the miracles of the buddhas take place, who manifest and introduce within a single pore-hair an anabhilāpyānabhilāpya of buddha realms, who manifest in their pores the kalpas of the creation and destruction of an anabhilāpyānabhilāpya of countless world realms, who in one instant enter into the equality of dwelling in an anabhilāpyānabhilāpya of kalpas, and who in one instant move through an anabhilāpyānabhilāpya of kalpas?

“Depart, noble one. In this southern region, in the land called Durga, in the city called Ratnavyūha, dwells a courtesan by the name of Vasumitrā. Go to her and ask her, F.62.a ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

Then Sudhana, the head merchant’s son, bowed his head to the feet of the bhikṣuṇī Siṃha­vijṛmbhitā, circumambulated the bhikṣuṇī Siṃha­vijṛmbhitā many hundreds of thousands of times, keeping her to his right, and, looking back again and again, departed from the bhikṣuṇī Siṃha­vijṛmbhitā.

Chapter 28

Vasumitrā

Sudhana, the head merchant’s son, with his mind illuminated by that great light of wisdom, focusing upon the light of omniscience, regarding the light of the power of the true nature, strengthening the way of retention that is the treasure of what was known from the voices of all beings, increasing the way of retention that possesses the Dharma wheels of all the tathāgatas, supporting^[1168] the power of the great compassion that is a refuge for all beings, realizing the strength of the omniscience that comes from the gateway of the light of the way of all Dharmas, following the pure aspiration that pervades the domain of the vast realm of phenomena, shining with the light of wisdom that illuminates all the directions of phenomena, accomplishing the power of the higher knowledge that pervades the array of world realms in the ten directions of all phenomena, and fulfilling the aspirations of accomplishing undertaking all the practices, memories, and actions^[1169] of the bodhisattvas, eventually arrived at the city of Ratnavyūha in the land of Durga and searched for the courtesan Vasumitrā.

The people there who did not know the qualities of the courtesan Vasumitrā F.62.b and lacked the knowledge of the scope of wisdom thought, “What does such a man—who has pacified and controlled senses, who is mindful, who is unconfused, whose mind is not agitated, who keeps his gaze the length of a yoke before him, whose mind is not overcome by sensations, who is not fixated on external features, whose eyes are averted^[1170] from dwelling on any physical form, whose mind is free of preoccupations, who is wise,^[1171] who is like an ocean, whose mind is unshakable and without weakness—want with the courtesan Vasumitrā? Someone like this does not delight in sensual pleasures, and so his mind cannot possibly go astray. Someone like this does not engage in impure^[1172] thoughts. It is not possible that someone like this would be a slave to desire. Someone like this does not fall under the power of a woman. It is not possible that someone like this is engaged in the field of conduct of the māras. Someone like this does not dwell in the field of conduct of the māras.

It is not possible that someone like this is sinking into the mud of desire. Someone like this is not bound by the noose of the māras. He is not someone who would do what should not be done.”

Those who did know the special qualities of the courtesan Vasumitrā and directly perceived wisdom’s range of conduct said to him, “It is excellent, excellent, noble one, that you intend to ask questions of the courtesan Vasumitrā; you have perfectly obtained a good outcome. You are certainly aspiring to buddhahood. You are certainly wishing to become a refuge^[1173] for all beings. You are certainly wishing to remove from all beings the pain of desire. You are certainly wishing to dispel conceptions of beauty and purity. F.63.a

“Noble one, the courtesan Vasumitrā is in her home, which is on the north side of the city’s junction of three streets.”

Sudhana, the head merchant’s son, on hearing those words, was filled with joy, delighted, elated, pleased, and happy. He went to the home of the courtesan Vasumitrā. He saw that her house was huge and vast and surrounded by ten successive precious walls. It was encircled by ten successive rows of precious palm trees. It was encircled by ten successive moats filled with water and covered with divine, precious red lotuses, blue lotuses, night lotuses, and white lotuses; they were filled with water that possessed the eight good qualities; they had bottoms that were covered with gold dust; they were filled with aromatic water mixed with beautiful scents; and they were adorned by numerous precious fences.^[1174]

He saw well-arranged buildings, palaces, kūṭāgāras made from every jewel with high^[1175] pinnacles, toraṇas, round windows, lattices, crescents, pavilions, shining banners, and so on, brilliant with various jewels. Her house was beautified by walls^[1176] of countless various jewels. Its floor was formed of jewels inlaid with beryls. Its environs were perfumed by every aromatic divine incense. It was perfumed by the aroma of supreme black agarwood incense. Its environs were anointed with unguents. Rooftop railings made of various jewels adorned the walls. It was covered above by nets of Jambu River gold inlaid with various jewels. A hundred thousand networks of hundreds of golden bells were ringing as they were moved by the breeze, emitting a pleasant, beautiful sound. It was adorned by precious flowers scattered and dispersed^[1177] from clouds of flowers made from every jewel.F.63.b The gateways were adorned by erected multicolored^[1178] banners made of all precious materials. The light from the brilliant shining of various precious jewels shone outward without limit. There was an endless treasure of a perfect multitude^[1179] of hundreds of thousands of precious trees of coral, diamonds, crystal, and so on,^[1180] and it was beautified by ten parks.

Sudhana saw there the courtesan Vasumitrā, who was beautiful, attractive, and delightful to see. She was endowed with a magnificent, perfect color. She had golden skin and deep black^[1181] hair. Her limbs and smaller features were all perfectly formed. She had a beautiful color, form, and shape that were superior to those of all humans and devas of the desire realm. The aspects of her voice were superior to those of Brahmā. She was skilled in the languages of all beings. She had a beautiful voice that had the array of all sounds.^[1182] She possessed the skill of the liberation called the array of the wheel of words. She had become skilled in all arts and treatises. She had trained to become wise in illusions through Dharma wisdom. She had attained all the methods and ways of the bodhisattvas. She had a beautiful body adorned by various kinds of precious jewelry. Her body was adorned by a brightly shining network of all jewels. Her body shone brightly, being adorned by an array of jewelry made of countless divine precious jewels. She wore tied upon her head a king of wish-fulfilling, supreme, precious jewels. She wore at her throat a string of beryl jewels with its middle adorned by diamonds, a multicolored beautiful lion, and precious jewels. F.64.a

She had a beautiful assembly of followers that could not be divided, that had a single aspiration and a similar share of the practice of the roots of merit.

She possessed an inexhaustible treasury of the treasure of the great accumulations of merit and wisdom.

Sudhana saw that all those buildings, the entire array of precious dwellings and palaces, were illuminated and made bright by the light that came from her body, which caused delight, physical pleasure and bliss, and joy and happiness in the mind.

Sudhana, the head merchant’s son, bowed his head to the feet of the courtesan Vasumitrā, stood before her with hands placed together in homage, and said, “Āryā, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Āryā, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”

Vasumitrā said, “Noble one, I have attained the bodhisattva liberation called the complete attainment of freedom from desire.

“Noble one, in this way I appear to the devas in accordance with their wishes in the form, color, shape, and size of an apsaras with a brighter and purer color. In the same way, I appear in accordance with their wishes in a female form, color, shape, and size with a brighter and purer color to the nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans. F.64.b

“When beings whose minds are encircled by desire come before me, I teach all of them the Dharma so that they will become free from desire. When they hear the Dharma, they attain freedom from desire. They attain the bodhisattva samādhi called the realm^[1183]of nonattachment. Some become free from desire the instant they see me, and they attain the bodhisattva samādhi called joyfulness. Some become free from desire when they hold my hand, and they attain the bodhisattva samādhi called going to and residing in all the buddha realms. Some become free from desire when they are alone in my company, and they attain the bodhisattva samādhi called the light of detachment. Some become free from desire just by gazing upon me, and they attain the bodhisattva samādhi called the display of the form of peace. Some become free from desire just by yawning, and they attain the bodhisattva samādhi called the disarraying of adversaries. Some become free from desire just by closing their eyes, and they attain the bodhisattva samādhi called the light of the buddha domains. Some become free from desire just by embracing me, F.65.a and they attain the bodhisattva samādhi called the essence of gathering and not abandoning all beings. Some become free from desire just by kissing me, and they attain the bodhisattva samādhi called touching the treasure of the merit of all beings. In that way, I establish all the beings who come to me in the bodhisattva liberation called the complete attainment of freedom from desire and the manifestation of the attachment-free level of omniscience.”

Sudhana asked, “Āryā, what roots of merit did you develop? What kinds of activities did you accumulate so that you have attained this kind of perfection?”

Vasumitrā replied, “Noble one, I remember that in a past time, there had appeared in the world a tathāgata, an arhat, a samyak­saṃbuddha, one with wisdom and conduct,^[1184] a sugata, one who knows the world’s beings, an unsurpassable guide who tames beings, a teacher of devas and humans, a buddha, a bhagavat named Atyuccagāmin.

“The Tathāgata Atyuccagāmin, because of his love for beings, went to the capital city named Sumukhā. When he placed his foot upon the threshold of its gateway, the entire city shook and became huge, vast, and made of many jewels. In the sky above, there was the light of a display of many jewels; it was filled with various precious flowers, emitted the sound of various divine musical instruments, and was pervaded by vast, measureless clouds of deva bodies. F.65.b

“Noble one, at that time, I was the wife of a head merchant, and my name was Sumati. Inspired by the miracles of the Buddha,^[1185] my spouse and I ran and came to the Tathāgata in a street in the middle of the city. Developing a fast faith, I offered to him one precious bell.^[1186]

“At that time, Mañjuśrī Kumāra­bhūta was an attendant of the Bhagavat, the Tathāgata Atyuccagāmin. Through him I developed the aspiration to the highest, complete enlightenment.

“Noble one, I know only this bodhisattva liberation called the complete attainment of freedom from desire. How could I know the conduct or describe the qualities of those bodhisattvas^[1187] who dwell in infinite method and wisdom, who have a vast, immense treasure of merit, and who are invincible in their scope of wisdom?

“Depart, noble one. In this southern region there is a city called Śubhapāraṃgama. There dwells a householder by the name of Veṣṭhila who makes offerings to a sandalwood chair that is a tathāgata shrine. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

Then Sudhana, the head merchant’s son, bowed his head to the feet of the courtesan Vasumitrā, circumambulated the courtesan Vasumitrā many hundreds of thousands of times, keeping her to his right, and, looking back again and again, departed from the courtesan Vasumitrā.

Chapter 29

Veṣṭhila

Then Sudhana went to the town of Śubhapāraṃgama F.66.a and approached the householder Veṣṭhila. He bowed his head to his feet, stood before him, and, with his hands placed together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.

“Ārya, I have heard that you give instruction and teachings to bodhisattvas! Explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”

Veṣṭhila said, “Noble one, I have attained the bodhisattva liberation called the attainment of the summit of inexhaustibility.

“Noble one, from my mind’s viewpoint, a tathāgata has not passed into nirvāṇa, does not pass into nirvāṇa, and will not pass into nirvāṇa in any world other than as a way to bring beings who are to be guided under his control, not as a way to enter truly complete nirvāṇa.

“Noble one, in that way, when I opened the door of the sandalwood-throne shrine of the Tathāgata, I attained, by opening the door of the shrine, the bodhisattva samādhi called the display of the unceasing family of the buddhas.

“Noble one, in each instant of mind I rest in this samādhi, and I attain many special features.”

Sudhana asked, “Ārya, what is the scope of that samādhi?”

Veṣṭhila replied, “Noble one, when I am resting in this samādhi,F.66.b there appear to me all the tathāgatas, such as Kāśyapa, in a continuous succession of one buddha after another within the lineage of this world: all the tathāgatas such as Kanaka­muni, Krakucchanda, Viśvabhuk, Śikhin, Vipaśyin, Tiṣya, Puṣya, Yaśottara, and Padmottara. I see in the consecutive appearances of the buddhas the unceasing succession of one buddha after another, a hundred buddhas in one instant of mind. In the next instant of mind I perceive a thousand buddhas. In the next instant of mind I perceive a hundred thousand buddhas. In the same way I see ten million buddhas, a thousand million^[1188] buddhas, ten thousand million^[1189] buddhas, a million million buddhas,^[1190] ten million billion buddhas,^[1191] ten million million billion^[1192] buddhas, a hundred thousand million billion^[1193] buddhas, and ten million million billion^[1194] buddhas, and so on, until in a subsequent moment of mind I perceive an inexpressible number of inexpressible numbers of buddhas appearing in succession.

In the next instant of mind I see tathāgatas as numerous as the atoms in Jambudvīpa. In the next instant of mind I see tathāgatas as numerous as the atoms in an inexpressible number of inexpressible numbers of buddha realms.

“I also perceive the successive accumulations for the first development of the aspiration to enlightenment by those tathāgatas. I perceive the miraculous powers they attain through their first development of the aspiration to enlightenment. I perceive their pure fulfillment of their different prayers. I perceive their pure conduct. I perceive their complete accomplishment of the perfections. I perceive their attainment of all the bodhisattva bhūmis. I perceive their pure attainment of patience. I perceive their roaring^[1195] that disperses the disturbances of the māras. I perceive the display of the miracles of their complete buddhahood. I perceive the purification of their different buddha realms. I perceive their different ripening of beings. I perceive their different gatherings of followers. I perceive their different halos of light. I perceive their supremacy in turning the wheel of the Dharma. I perceive their attainment of the miraculous powers, miracles, and miraculous manifestations of buddhahood.

“I remember and keep the Dharma teachings of these tathāgatas clearly and distinctly. Through my memory I possess them. With my intelligence^[1196] I understand them. With reverence^[1197] I distinguish among them. With my intellect I comprehend them. With my wisdom I illuminate them.

“I also see and know the future succession of buddhas, such as Maitreya. I see a hundred buddhas in one instant of mind. In the next instant of mind I perceive a thousand buddhas, and so on, up to the instant of mind in which I see tathāgatas as numerous as the atoms in an inexpressible number of inexpressible numbers of buddha realms.

“I also perceive the successive accumulations for the first development of the aspiration to enlightenment by those tathāgatas. I perceive the miraculous powers they attain through their first development of the aspiration to enlightenment. I perceive their pure fulfillment of their different prayers. I perceive their pure conduct. I perceive their complete accomplishment of the perfections. F.67.a I perceive their attainment of all the bodhisattva bhūmis. I perceive their pure attainment of patience. I perceive their roaring^[1198] that disperses the disturbances of the māras. I perceive the display of the miracles of their complete buddhahood. I perceive the purification of their different buddha realms. I perceive their different ripening of beings. I perceive their different gatherings of followers. I perceive their different halos of light. I perceive their supremacy in turning the wheel of the Dharma. I perceive their attainment of the miraculous powers, miracles, and miraculous manifestations of buddhahood.

“I remember and keep the Dharma teachings of these tathāgatas clearly and distinctly. F.67.b Through my memory I possess them. With my intelligence^[1199] I understand them. With reverence^[1200] I distinguish among them. With my intellect I comprehend them. With my wisdom I illuminate them.

“Just as I see and know the succession of buddhas in the past and in the future in the lineage of this world realm, I see and know in the lineage of world realms in the ten directions as numerous as the atoms in an inexpressible number of inexpressible numbers of buddha realms the succession of tathāgatas in the past and in the future.

“I also perceive the successive accumulations for the first development of the aspiration to enlightenment by those tathāgatas, and so on.

“I know and comprehend the unbroken, unceasing succession of the buddhas. It is unequaled;^[1201] it is known through faith, is known through the diligence and resolve of bodhisattvas, augments the power of the diligence of bodhisattvas, and cannot be overcome by the entire world, by all śrāvakas and pratyeka­buddhas, or by bodhisattvas who have not entered its scope.

“I see and know the succession of the present tathāgatas that reside in world realms in the ten directions, such as Vairocana.

“I see a hundred buddhas in one instant of mind. In the next instant of mind I perceive a thousand buddhas, and so on, up to the instant of mind in which I see tathāgatas as numerous as the atoms in an inexpressible number of inexpressible numbers of buddha realms.

“When I wish to see a certain tathāgata, I see him. F.68.a I hear all that has been taught, is being taught, and will be taught by those buddhas, those bhagavats. When I have heard them, I retain them. Through my memory I possess them. With my intelligence^[1202] I understand them. With reverence^[1203] I distinguish among them. With my intellect I comprehend them. With my wisdom I illuminate them.

“Noble one, I know this bodhisattva liberation called the attainment of the summit of inexhaustibility, but how could I know the conduct or describe the qualities of the bodhisattvas who know the three times in a single instant; who in one fraction of an instant of their practice dwell in an array of samādhis; who have entered into the sunlight of the tathāgatas;^[1204] who understand the equality of all concepts and misconceptions; who have realized the samādhi that is equal to that of all the buddhas; who act in the nonduality of self, beings, and buddhas; who are in the domain of the display of the Dharma of natural luminosity; who have cut through the net of the world with the device of wisdom; who act without disturbing the seal^[1205] of the Dharma of the tathāgatas; who have the scope of wisdom that understands the entire realm of phenomena; who have the scope of wisdom that understands the Dharma teaching of all the tathāgatas?

“Depart, noble one. In this southern region, there is the mountain named Potalaka. There dwells the bodhisattva by the name of Avalokiteśvara. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ” F.68.b

Then he spoke these two verses:

Then Sudhana, the head merchant’s son, bowed his head to the feet of the householder Veṣṭhila, circumambulated the householder Veṣṭhila many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from the householder Veṣṭhila. B5

Chapter 30

Avalokiteśvara

Then Sudhana, the head merchant’s son, contemplating the instruction of the householder Veṣṭhila, knowing that treasury of bodhisattva aspiration, remembering that power of bodhisattva memory, keeping in his mind the power of that successive lineage of the way of the buddhas, comprehending the continuous succession of the lineage of the buddhas, remembering the names of the buddhas that he had heard,^[1209] being in accord with the way of the Dharma taught by the buddhas, comprehending the array of attainments through the Dharma^[1210] of the buddhas, having confidence in the proclamation^[1211] of complete buddhahood by the buddhas, and focused on the inconceivable activity of the tathāgatas, eventually came to the Potalaka Mountain. F.69.a He ascended the Potalaka Mountain and searched and searched for the bodhisattva Avalokiteśvara.

He saw Avalokiteśvara on the upper slope^[1212] of the western side of the mountain. It was a fresh, gentle, verdant pasture like a circular area of blue beryl and was beautified by springs, waterfalls, and streams,^[1213] an open grove within a great forest. He was teaching the Dharma, seated cross-legged upon a diamond rock encircled by a countless assembly of bodhisattvas seated upon rocks that were various jewels. He was giving the Dharma teaching called The Clear Teaching of the Gateway to Love and Compassion, which has as its scope the gathering of all beings into the Dharma.

On seeing him, Sudhana was filled with joy, delighted, elated, pleased, and happy. With increasing rapture, he kept his eyes wide open. He placed his hands together in homage. His mind was at peace through being endowed with the power of faith in kalyāṇamitras. He believed that to see kalyāṇamitras was to see all the buddhas. He believed that the acquisition of the entire cloud of Dharma originated from the kalyāṇamitras. He believed that all qualities and practices depended on the kalyāṇamitras. He believed that it was difficult to encounter kalyāṇamitras. He believed that the attainment of the precious wisdom of the ten strengths came from the kalyāṇamitras. He believed that the inexhaustible light of wisdom^[1214] came from the kalyāṇamitras. He believed that the continuous increase of merit was dependent on the kalyāṇamitras. He believed that the gateway to omniscience was revealed by the kalyāṇamitras. F.69.b He believed that entry into the great ocean of wisdom was taught by the kalyāṇamitras. He believed that the gathering of the accumulation of omniscience was born from the kalyāṇamitras.

He went toward the bodhisattva Avalokiteśvara. The bodhisattva Avalokiteśvara could see Sudhana, the head merchant’s son, coming in the distance and said, “Come here! You are welcome,^[1215] you who have entered the inconceivable, vast Mahāyāna, which is beyond any analogy; you who have the motivation to be a refuge for all beings who are tormented by various sufferings that arise through being born and who have no refuge; you who wish to witness all the Dharmas of the buddhas, which transcend the world, are beyond analogy, and are beyond measure; you who are filled with the power^[1216] of great compassion and intend to liberate all beings; you in whom the completely good conduct is evidently seen; you who aspire to make pure a domain of great prayers; you who wish to possess the clouds of Dharma of all the buddhas; you whose motivation to accumulate roots of merit is never satisfied; you who follow perfectly the instructions of kalyāṇamitras; you who are the source of a lotus^[1217] of good qualities, arising from the ocean of the wisdom of Mañjuśrī; you who are focused on attaining the blessing of the buddhas; you who have attained the light and power of samādhi; you who aspire to obtain the rain^[1218] from the clouds of Dharma of all the buddhas; you whose mind is made happy by the power of faith and delight on seeing the buddhas;F.70.a you whose mind is moistened by the power of immeasurable, inconceivable conduct; you who have become the lord of a treasure of pure merit and wisdom through the power of the practice of good qualities; you who are motivated to teach others the power of the path to seeing omniscient wisdom; you who possess the root that is the undiminishing power of great compassion; you who are intent on possessing the power of the light of the wisdom of the tathāgatas.”

Then Sudhana, the head merchant’s son, approached the bodhisattva Avalokiteśvara. He bowed his head to the feet of the bodhisattva Avalokiteśvara. He circumambulated the bodhisattva Avalokiteśvara many hundreds of thousands of times, keeping him to his right. Then he stood before him and, with his hands placed together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.

“Ārya, I have heard that you give instruction and teachings to bodhisattvas! Explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”

Then the bodhisattva Avalokiteśvara extended his right hand, which was the color of gold from the Jambu River and emanated a display of clouds of countless networks of lights of various colors, and upon Sudhana’s head he placed his hand, which had the multicolored light rays that shine from the signs and features of a great being and bring stainless, measureless physical and mental bliss. F.70.b

The bodhisattva Avalokiteśvara said, “Noble one, it is excellent, excellent, that you have in that way developed the aspiration for the highest, complete enlightenment!

“Noble one, I know the gateway to bodhisattva activity called the unimpeded gateway to great compassion.

“Noble one, my gateway to bodhisattva activity called the unimpeded gateway to great compassion ripens and guides beings without making any distinctions among all beings, and it gathers and guides beings through their completely hearing and knowing this gateway.

“Noble one, in that way, being established in the gateway to bodhisattva activity called the unimpeded gateway to great compassion, though I never depart from being at the feet of all the tathāgatas, I remain focused on what should be done for all beings. I gather beings through generosity. I gather beings through pleasant words, through benefiting them, and through practicing what I teach.

“I also ripen beings through manifesting physical bodies. I gladden and ripen beings through manifesting countless pure^[1219] colors, shapes, and forms and through radiating a net of light rays. I speak to them in accordance with their aspirations. I manifest whatever path of conduct they delight in. I teach them the Dharma in accordance with their various wishes. I manifest various forms of miracles so as to inspire beings who have not been attentive in accumulating virtuous qualities. I manifest a variety of countless emanations in accordance with their wishes. I gather and ripen beings by manifesting forms that accord with the states of the beings born in the various classes of existence F.71.a and by living with them in the same place.

“Noble one, in that way I have purified the gateway to bodhisattva activity called the unimpeded gateway to great compassion and therefore prayed to be a support for all beings. I have accomplished the prayer to be a support for all beings in order that I end for all beings the fear of precipices, cause fears^[1220] within all beings to cease, eliminate fear from confusion in all beings, eliminate in all beings the fear of being in bondage, dispel in all beings the fear of circumstances^[1221] that cause loss of life, banish from all beings the fear of being deprived of material necessities, end in all beings the fear of being without a livelihood, dispel in all beings the fear of ill repute,^[1222] dispel in all beings the fear of being in saṃsāra, cause the fear of timidity within an assembly to cease in all beings, cause all beings to transcend the fear of death, dispel in all beings the fear of the lower existences, shine the light of irreversibility upon those whose path has degenerated in great^[1223] darkness, completely eliminate in all beings the fear of meeting misfortune, extinguish in all beings the fear of being apart from what is liked, eliminate in all beings the fear of having to be with what is disliked, separate all beings from the fear of physical torment, free all beings from mental torment,F.71.b and cause all beings to transcend suffering, unhappiness, and disturbances.

“I manifest the gateway to mindfulness in all worlds in order to dispel fear in all beings. I have made the wheel of my name known in all worlds in order to free all beings from fear. I miraculously manifest my body to be the same^[1224] as the distinct forms of all endless beings in order to be perceived by beings at the appropriate times.

“Noble one, through this method, I liberate all beings from fear and cause them to develop an irreversible aspiration for the highest, complete enlightenment so that they will attain all the Dharmas of the buddhas.

“Noble one, I know this gateway to bodhisattva activity called the unimpeded gateway to great compassion, but how could I know the conduct or describe the qualities of the completely good bodhisattvas who have the pure domain of the prayers of all buddhas; who have realized the completely good conduct of bodhisattvas; who have an unbroken continuity of creating virtuous qualities; who are always resting in a continuity of the samādhi of all bodhisattvas; who have nonregressing conduct while residing in all kalpas; who have the continuous understanding of the ways of all three times; who are skilled in the continuity of the turning of the cycle of all world realms; who have the continuity of ending nonvirtuous mentalities in all beings; who have a continuity of increasing the virtuous mentalities of all beings; F.72.a and who have the continuity of countering the continuity of saṃsāra for all beings?”

Concerning this it is said:

At that time the bodhisattva Ananyagāmin came from the east through the sky and resided on a peak of the Cakravāla mountain range in the Sahā world realm. The moment that the bodhisattva Ananyagāmin’s feet landed on a peak of the Cakravāla mountain range in the Sahā world realm, the Sahā world realm shook in six ways and transformed into being composed of many jewels.

The bodhisattva Ananyagāmin outshone the light of the sun and moon. The light from his body outshone devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, Śakra, Brahmā, the world guardians, fire, jewels, lightning, and starlight. F.73.b

He even illuminated the great hells. He illuminated all dark existences in the realm of animals and the world of Yama. He caused all the sufferings in the lower existences to instantly cease. All beings ceased to be tormented by the kleśas. Various kinds of misery, pain, and suffering were alleviated. Rain from clouds of jewels fell over all of this buddha realm, and there also fell rain from clouds of a variety of offerings, the entire display of flowers, perfumes, incense, garlands, ointments, powders, clothing, parasols, banners, and flags.

He then went to where the Bhagavat was, and the image of his body appeared in the residences of all beings, appearing so as to satisfy them in accordance with their wishes. He also appeared to come before the bodhisattva Avalokiteśvara.

Then the bodhisattva Avalokiteśvara said to Sudhana, the head merchant’s son, “Noble one, did you see the bodhisattva Ananyagāmin coming to the gathering of this assembly?

“Depart, noble one. Go to the bodhisattva Ananyagāmin and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

Then Sudhana, the head merchant’s son, bowed his head to the feet of the bodhisattva Avalokiteśvara, circumambulated the bodhisattva Avalokiteśvara many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from the bodhisattva Avalokiteśvara. F.74.a

Chapter 31

Ananyagāmin

Sudhana, the head merchant’s son, his mind having acquired Avalokiteśvara’s verses of wisdom,^[1231] had not had enough of gazing on the bodhisattva Avalokiteśvara, but so as not to disobey his instruction, Sudhana went to where the bodhisattva Ananyagāmin was.

He bowed his head to the feet of the bodhisattva Ananyagāmin. Then he stood before him and, with his hands placed together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.

“Ārya, I have heard that you give instruction and teachings to bodhisattvas! Explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”

Then the bodhisattva Ananyagāmin said, “Noble one, I have attained the bodhisattva liberation called the arising of every gateway.”^[1232]

Sudhana asked, “Ārya, at the feet of which tathāgata did you attain the bodhisattva liberation called the arising of every gateway? How far from here is that world realm? How long did it take to come from that world realm?”

The bodhisattva Ananyagāmin said, “Noble one, this is something that is difficult to comprehend for beings such as the śramaṇas and brahmins in this world with its devas, humans, and asuras. It is the power of the bodhisattvas, the irreversible diligence of the bodhisattvas, and the unsurpassable conduct of the bodhisattvas.

“Noble one, those who are not in the care of a kalyāṇamitra, who are not regarded by the buddhas, who have not accumulated the roots of merit, who do not have a pure motivation, who have not attained the faculties of a bodhisattva, and who do not have the eyes of wisdom F.74.b will not be able to hear of it, grasp it, believe in it, or comprehend it.”

Sudhana said, “Tell it to me, for I am apprehended^[1233] by the buddhas and in the care of kalyāṇamitras, and I have faith and aspiration!”

The bodhisattva Ananyagāmin said, “Noble one, I have come from a world realm in the eastern direction that is called Śrīgarbhavatī, the buddha realm of the Tathāgata Samanta­śrī­saṃbhava. I obtained the bodhisattva liberation called the arising of every gateway at the feet of the Tathāgata Samanta­śrī­saṃbhava.

“Noble one, as many kalpas as there are atoms in an anabhilāpyānabhilāpya of buddha realms passed while I came from the world realm Śrīgarbhavatī.

“With each development of an aspiration, I took as many steps as there are atoms in an anabhilāpyānabhilāpya of buddha realms. With each step, I passed as many buddha realms as there are atoms in an anabhilāpyānabhilāpya of buddha realms. There was a tathāgata in each of those buddha realms, and I perceived all those buddha bhagavats. To all those tathāgatas I made offerings that were authorized by the tathāgatas and were unsurpassable, composed of the mind, and sealed by the noncomposite nature of phenomena and gave rise to joy in bodhisattvas.

“I saw in those world realms an ocean of beings, and I perceived the ocean of all their minds. I knew the wheels of all their faculties, and I manifested physical bodies in accord with their aspirations, proclaimed the words of the Dharma, radiated a halo of light, brought them the gift of various necessities, and empowered my own body, F.75.a so that I could continuously be engaged in ripening and guiding them.

“In the same way that I came from the east, I came from the south, from the west, from the north, from the northeast, from the southeast, from the southwest, from the northwest, from below, and from above.

“Noble one, I know only the bodhisattva liberation called the arising of every gateway. How could I know the conduct or describe the qualities of bodhisattvas who face in all directions; who have a scope of wisdom that is without division; who distribute their bodies throughout the realm of phenomena; who act in accord with the thoughts and aspirations of all beings; who pervade all realms with their bodies; who act in conformance with all phenomena; who have arrived at the equality of the three times; who have bodies that are equal to the range of phenomena in every direction; who illuminate every range of worlds of beings; who have no conceptualization of the range of tathāgatas; who enter all regions without impediment; and who dwell in the state that has no location?

“Depart, noble one. In this southern region, there is a city named Dvāravatī. There dwells the deity by the name of Mahādeva. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

Then Sudhana, the head merchant’s son, bowed his head to the feet of the bodhisattva Ananyagāmin, circumambulated the bodhisattva Ananyagāmin many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from the bodhisattva Ananyagāmin. F.75.b

Chapter 32

Mahādeva

Sudhana had a mind that followed the vast conduct of bodhisattvas. He had the nature of longing for the scope of the wisdom of the bodhisattva Ananyagāmin. He saw the special qualities of accomplishing great higher cognition. He had attained joy in the armor of stable diligence. He had the aspiration to follow the displays^[1234] of inconceivable liberations. He practiced the qualities of the bodhisattva level. He analyzed on the level of samādhi. He was established on the level of the power of retention. He engaged in the level of prayer. He trained in the level of discernment. He was accomplishing the level of power.

He eventually arrived at the city named Dvāravatī. He inquired about the deity Mahādeva, and many people declared to him, “Noble one, this^[1235] deva Mahādeva is in the temple^[1236] at the crossroads of the city, and with greatness of being he is teaching the Dharma to beings.”

Then Sudhana went to where the deity Mahādeva was. He bowed his head to the feet of Mahādeva, stood before him with his hands together in homage, and said, “Ārya, I have developed the aspiration for the highest, complete enlightenment. How does a bodhisattva train in bodhisattva conduct? In what way does a bodhisattva practice it? Ārya, I have heard that you teach and give instructions to bodhisattvas. Therefore, Ārya, teach me how bodhisattvas train in bodhisattva conduct and in what way they practice it!”

The deity Mahādeva extended his four arms, and from the four great oceans and with the power of great speed he brought water and washed his mouth. F.76.a He then scattered golden flowers on Sudhana, the head merchant’s son, and said, “Noble one, it is very difficult to see the bodhisattvas. It is difficult to hear them. The appearance of the white lotuses that are supreme beings is a great marvel because of its greatness; they are a support for the world, a refuge for beings; they create a great light for beings; they teach the path of truth to those on the path of ignorance; they are guides for those who follow the way of the Dharma; they are great guides for going to the city of omniscience.

“Noble one,^[1237] this is what I think: the bodhisattva mahāsattvas are called the destroyers of wrong views because, with stainless minds, they manifest the appearance of their pure bodies; they manifest the activities^[1238] of their pure bodies; they shine the light of eloquence of their faultless speech; and with a pure motivation they remain manifest at all times.

“Noble one, I have attained the bodhisattva liberation called the net of clouds.”

Sudhana asked him, “What is the scope of the bodhisattva liberation called the net of clouds?”

In every direction in front of Sudhana, the head merchant’s son, the deva Mahādeva manifested mountain-sized heaps of gold, heaps of silver, heaps of beryls, heaps of crystals, heaps of white corals, heaps of emeralds, heaps of precious asteria jewels, heaps of precious vimalagarbha jewels, heaps of precious vairocana jewels, heaps of precious topknot jewels, heaps of crowns, heaps of necklaces made of various precious jewels, F.76.b heaps of armlets, heaps of earrings, heaps of bracelets, heaps of girdles, heaps of anklets, heaps of strings of red pearls,^[1239] heaps of various precious jewels, heaps of adornment for the greater and smaller parts of the body, heaps of the kings of wish-fulfilling precious jewels, all flowers, all perfumes, all incenses, all garlands, all ointments, all powders, all cloths, all parasols, all banners, all flags, all musical instruments, all percussion instruments, all that is desirable, and countless trillions of maidens.

Mahādeva said to Sudhana, the head merchant’s son, “Noble one, take these, and with them perform acts of great generosity! Create much merit! Make offerings to the tathāgatas! Gather many beings through generosity as a method of gathering pupils! Practice the perfection of generosity! Teach the world through generosity!^[1240] Give that which is difficult to give!^[1241]

“Noble one, I gather for you this manner of things, and in that same way I establish in generosity an incalculable number of beings whose minds have an unceasing motivation to give. I cause them to generate roots of merit in the Buddha, Dharma, and Saṅgha and the bodhisattvas and kalyāṇamitras, and I inspire them toward the highest, complete enlightenment.

“Moreover, noble one, I bless with the ugliness of sensory objects those beings who are intoxicated by the joys of desire and have attachment to the enjoyment of sensory objects. F.77.a

“I manifest terrifying wrathful bodies like rākṣasas, eating flesh and drinking blood, to those who are possessed by anger, who are proud, arrogant, conceited, and haughty, and who are to be guided through destruction, pacifying all who are agitated by pride and arrogance.^[1242]

“I manifest the danger of being harmed by fire, water, kings, and thieves for beings who are lazy and abandon diligence, causing them to be distressed and become diligent.

“In that way, through those methods, I turn them away from that which is not virtuous and establish them in a perfection of virtue so that they may defeat all that is adverse to the perfections, gather all the accumulations of the perfections, transcend all the paths of the mountain precipices of obscurations, and enter the unobscured Dharma.

“Noble one, I know only the bodhisattva liberation called the net of clouds. How could I know the conduct or describe the qualities of bodhisattvas^[1243] who are like Indra defeating the asuras of the kleśas, who are like water extinguishing the mass of fire of the suffering of all beings, who are like a mass of flames drying up the water of the cravings of all beings, who are like a wind scattering the mountain of all clinging to attachment, and who are like thunderbolts shattering the hard rock of the perception of a self?

“Depart, noble one. In this Jambudvīpa, in the land of Magadha, at the bodhimaṇḍa, there is the goddess of the earth who is named Sthāvarā. Go to her and ask her, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ” F.77.b

Then Sudhana, the head merchant’s son, bowed his head to the feet of the deva Mahādeva, circumambulated the deva Mahādeva many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from the deva Mahādeva.

Chapter 33

Sthāvarā

Then Sudhana, the head merchant’s son, eventually reached the goddess of the earth, Sthāvarā, in the land of Magadha’s bodhimaṇḍa. When he arrived there, one million earth goddesses proclaimed to one another, “Someone who will be a refuge for all beings is coming here! Someone who has the essence of the tathāgatas and who will break open the enclosing egg of ignorance of all beings is coming here! Someone who is in the family of the kings of Dharma and will attain the state of an unimpeded, stainless king of the Dharma is coming here! Someone who is a hero with the thunderbolt weapon that has the great power of wisdom and who will subdue the circle of opponents is coming here!”

At that moment, Sthāvarā and the other one million earth goddesses shook the great earth, caused a loud sound like deep thunder, and illuminated the world realm of a billion worlds with a vast light. Their bodies were adorned by all adornments and precious jewelry. They shone and moved in the sky like a mass of streaks of lightning.

They rose up out of the ground, causing the seedlings of all trees to sprout; causing all flowering trees to blossom; causing all rivers to flow; causing lakes, ponds, and reservoirs to rise; causing a great rain of scented water to fall; causing a great wind that scattered a cloud of flowers to blow; causing a quintillion musical instruments to sound; F.78.a causing a multitude of divine aerial palaces and ornaments to spread; causing the lords of cows, bulls, elephants, tigers, and deer to make their cries; causing the leaders of devas, asuras, nāgas,^[1244] and bhūtas to roar; causing the great lords of mountains to clash together; and causing trillions of masses of treasures to emerge.

Then the earth goddess Sthāvarā said to Sudhana, the head merchant’s son, “Noble one, it is excellent that you have come here.^[1245] This area is where in the past you dwelled and generated roots of merit, where I am the witness for that. Do you wish to see just a fraction of their ripening?”

Sudhana, the head merchant’s son, bowed his head to the feet of the earth goddess Sthāvarā. He circumambulated the earth goddess Sthāvarā many hundreds of thousands of times, keeping her to his right. Then he stood before her and, with his hands placed together in homage, said, “Āryā, I do wish it!”

Then the earth goddess Sthāvarā stamped on the ground with the sole of her foot and revealed an array of countless millions of millions of precious treasures and said, “Noble one, these millions of millions of precious treasures follow you. They go before you. You can use them as you like. They come from the ripening of your merit. They are protected by the power of your merit. You can take from among them whatever you need.

“Noble one, moreover, I have attained the bodhisattva liberation called the essence of invincible wisdom. F.78.b Through my possessing this bodhisattva liberation, since the time of the Tathāgata Dīpaṅkara I have constantly followed bodhisattvas and always protected them. Since that time, noble one, I have practiced the mental conduct of the bodhisattvas, been immersed within the scope of wisdom, entered the domain of prayer, realized pure bodhisattva conduct, followed the ways of all samādhis, permeated the vast motivations and higher cognitions of all bodhisattvas, and realized, possessed, and acquired mastery of the powers of all bodhisattvas, the pervasion of the network of all realms, the acquisition of prophecies from all the tathāgatas, the sight at all times of the attainment of buddhahood, all the ways of turning the wheel of the Dharma, all the ways of the clouds of Dharma that elucidate the sūtras, the way of illumination by the great radiance of the Dharma, the way of completely ripening all beings, and the way of the display of all the miraculous manifestations of the buddhas.

“Noble one, I received this bodhisattva liberation, the essence of invincible wisdom, far beyond and even more beyond as many past kalpas as there are atoms in Sumeru, during a kalpa called Avabhāsa­vyūha, in a world realm called Candra­dhvajā, from the Tathāgata Sunetra. F.79.a

“Noble one, in that way, until this Bhadra kalpa, while cultivating,^[1246] practicing,^[1247] increasing, and augmenting this bodhisattva liberation called the essence of invincible wisdom, I have never been deprived of the sight of the tathāgatas.

“During that time, I have propitiated as many tathāgata arhat samyak­saṃbuddhas as there are atoms in an anabhilāpyānabhilāpya of buddha realms. I have seen the miraculous manifestation of all those tathāgatas going to the bodhimaṇḍa. I have witnessed the roots of merit of all those tathāgatas.

“Noble one, I know only the bodhisattva liberation called the essence of invincible wisdom. How could I know the conduct or describe the qualities of bodhisattvas who attend all tathāgatas, who follow the teaching of all buddhas, who enter into the impenetrable wisdom of the tathāgatas, who have the power to pervade the entire realm of phenomena in one instant of mind, who have bodies that are the same as those of the tathāgatas, who have the essence of the stainless intention of all the buddhas, who always realize all appearances of buddhas, and who are emissaries inseparable from the activity^[1248] of the buddhas?

“Depart, noble one. In this Jambudvīpa, in the land of Magadha, in the city of Kapilavastu, is the goddess of the night named Vāsantī. F.79.b Go to her and ask her, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

Then Sudhana, the head merchant’s son, bowed his head to the feet of the earth goddess Sthāvarā, circumambulated the earth goddess Sthāvarā many hundreds of thousands of times, keeping her to his right, and, looking back again and again, departed from the earth goddess Sthāvarā.

Chapter 34

Vāsantī

Sudhana, the head merchant’s son, remembering the teaching of the earth goddess Sthāvarā, remembering the bodhisattva liberation called the essence of invincible wisdom, becoming adept in the meditation of bodhisattva samādhi, contemplating the way of the bodhisattva Dharma, analyzing the displays of bodhisattva liberation, viewing the very subtle wisdom of bodhisattva liberation, entering the ocean of the wisdom of bodhisattva liberation, with faith in the different wisdoms of bodhisattva liberation, realizing the mastery of the wisdom of bodhisattva liberation, and descending into the ocean of the wisdom of bodhisattva liberation, arrived at the location of the town of Kapilavastu.

He circumambulated the town of Kapilavastu, keeping it to his right, and entered the town through its eastern gate.

He stayed at the town’s central junction of three streets, where, soon after sunset, wishing to see Vāsantī, the goddess of the night, while reverentially following the bodhisattva teaching, having the definite understanding that the wisdom of buddhahood is attained through kalyāṇamitras, having the blessing of the scope of the view of the eyes of wisdom, facing every direction F.80.a with the aspiration to see the kalyāṇamitra, with a mind that perceives the essence of great wisdom, with eyes of wisdom that engage with all objects of perception, with eyes of samādhi that pervade the vast extent of the ocean of the wisdom of all the ways of the realm of phenomena, seeing the ocean of all that is to be known in all directions, with a single-pointed mind intent on attaining the eyes of wisdom resting with one-pointed thought, he saw Vāsantī, the goddess of the night, in the realm of space above the great town of Kapilavastu. She was in a kūṭāgāra of various precious jewels beyond compare. She was seated upon a lotus that had every excellent aroma, in the center of a great precious lion throne. Her body was the color of gold. Her hair was soft, abundant, and deep black. Her eyes were deep black.^[1249] She was beautiful, attractive, and lovely to the sight. Her body was beautified by all jewelry and adornments. She was wearing dyed^[1250] clothing. She possessed a sacred topknot adorned by the disk of the moon as a crest. The constellations, the planets, and all the stars appeared in her body.

He saw within her pores all the beings she had liberated who in the vast realm of beings had fallen into inopportune states, lower existences, and lower realms.

He saw within her pores all those she had brought to the higher realms, all those she had ripened for the enlightenment of the śrāvakas and pratyeka­buddhas, and those she had ripened for omniscience.

He saw within her pores all her created bodies, F.80.b created forms, and created colors that were her various methods that ripened beings.

He heard sounding from her pores the creation of sounds, the creation of the aspects of the voice, and their application to the various ways of speech^[1251] through which she ripened beings.

He perceived within her pores her creation of times, her bodhisattva conduct, her bodhisattva prowess, her entrances to bodhisattva samādhis and transformations, her bodhisattva power of leadership, her bodhisattva states of being,^[1252] her bodhisattva view, her bodhisattva observation, her bodhisattva emanations, her bodhisattva lion-like awesomeness of a great being, and her displays of bodhisattva liberation through which she ripened beings in accordance with their motivations and aspirations.

He saw and heard an ocean of the ways of the Dharma that employed various methods, and he was satisfied, joyful, pleased, delighted, content, and happy. He prostrated to the night goddess Vāsantī with the full length of his body, got up, and circumambulated the night goddess Vāsantī, keeping her to his right, many hundreds of thousands of times. Then he stood before her and, with his hands placed together in homage, said, “Goddess, I have developed the aspiration for the highest, complete enlightenment. I have seen that all the qualities of buddhahood arise through the blessing of a kalyāṇamitra. F.81.a I put myself in the hands of the kalyāṇamitra. Show me, goddess, the path to omniscience upon which a bodhisattva will bring forth the ten strengths.”

The night goddess Vāsantī said to Sudhana, the head merchant’s son, “Noble one, it is excellent, excellent, that you are thus in awe of kalyāṇamitras and wish to hear a kalyāṇamitra’s words and practice the teaching of kalyāṇamitras.

“Noble one, through thus practicing the teaching of the kalyāṇamitras, you will, without a doubt, approach the highest, complete enlightenment.

“Noble one, I have attained the bodhisattva liberation called the gateway to guiding beings through the radiance of the Dharma that eliminates the darkness of all beings. My mind has love for beings who have unstable minds. My mind has compassion for beings who follow the path of nonvirtuous actions. My mind rejoices in those who follow the path of virtuous actions. My mind does not discriminate between beings with stable and unstable minds. My motivation is to purify those afflicted by the kleśas. My motivation is to bring the pitiful to perfection. My motivation is to generate a vast aspiration in those with inferior aspiration. My motivation is to develop great diligence in those with inferior power.^[1253]F.81.b My motivation is to turn away from existences in the cycle of saṃsāra those whose aspiration is for saṃsāra. My motivation is to establish on the path to omniscience those beings whose aspiration is for the Śrāvakayāna and Pratyeka­buddhayāna.

“Noble one, those are the motivations and intentions that I have. I possess the bodhisattva liberation called the gateway to guiding beings through the radiance of the Dharma that eliminates the darkness of all beings.

“When beings are in darkness, humans sleep, the hosts of spirits roam around, the numbers of thieves and robbers increase, dangerous beings are active in all directions, thick black clouds cover everything, there is a thick mass of smoke or dust, there is the assault of terrible wind and rain, the moon and stars are hidden, and the eyes are unable to see.

“Noble one, through various methods I protect those beings in the darkness who are on the ocean, on a plain, on mountains, in a remote wilderness,^[1254] in^[1255] a forest, in the countryside, in a town, in a direction, in an intermediate direction, or on a road; those on the ocean whose ship is sinking; those who are in distress; those on the plains; those who are falling down precipices in the mountains; those who have no food or drink in remote wildernesses; those caught in thickets of bamboo in dense forests; those whom calamitous wrongdoing has befallen; F.82.a those who are being slain by bandits in the countryside; those who perish from ruthless actions in towns; those who are bewildered in the directions; those who are confused in the intermediate directions; and those who encounter disaster on the road.

“I do so in this way: for those on the great ocean, I dispel the black winds and clouds, I make troubled waters clear, I dispel the circle of cruel winds, I calm the huge powerful waves, I bring freedom from the danger of lightning, I show the direction to go, I provide the correct course over the waters, I reveal the shore, and I show the way to reach the island of jewels. I protect them in the form of a gatherer of beings,^[1256] the form of a merchant leader, the form of a great-maned king of horses, the form of a king of elephants, the form of a king of turtles, the form of a king of the asuras, the form of a king of the garuḍas, the form of a king of the kinnaras, the form of a king of the mahoragas, the form of a deity of the sea, and the form of a ferryman.^[1257]

“I dedicate those roots of merit in this way: ‘May I be a protector of all beings in order to free them from the entire mass of suffering!’

“When beings on the plains at night^[1258] are in great darkness and the ground is covered with bamboo, thorns, pebbles, and potsherds; when there are numerous fierce poisonous snakes, uneven ground, and difficult paths, F.82.b and when dust and dirt swirl thickly; when there is the assault of fierce wind and rain, being stricken with the suffering of heat and cold, and the fear of snakes and wild beasts; and when bands of murderers and bandits are prowling around, I protect those beings who are confused in the dark, in the form of the sun, in the form of the moon, in the form of the rising of dawn, in the form of great shooting stars, in the form of flashes of lightning, in the form of the light of jewels, in the form of the circle of the planets, in the form of light from the aerial palaces of the constellations and stars, in the form of a deva, and in the form of a bodhisattva.

“In my mind there arose this aspiration: ‘May I become a refuge for all beings through this root of merit, in order to dispel all the darkness of the kleśas.’

“I protect through various methods those on mountain precipices who are afraid of dying and who through clinging to life are under the power of the desire for fame, who desire the banner of words of renown, who have enjoyment as their goal, who are overpowered by desire, who are engaged in the pursuit of the prerequisites for life, who primarily yearn for worldly good fortune, who are tied by affection to children and wife,^[1259] who are lost in the thicket of views, and who are oppressed by various kinds of suffering and fears.

“I do so in this way: by providing them with caves and shelters, by providing them with fruit and roots to eat, by providing them with streams and springs, by providing them with protection against heat and cold, F.83.a by showing them correct pathways, by the sound of the song of the avadavat, by the sound of the cry of the king of peacocks, through the form of illumination from burning herbs, and through the form of light from the mountain deities.

“I become a protector of those in mountain caves, clefts, and chasms who are afflicted by various sufferings, by providing them with level ground, and to dispel the blinding darkness those beings are in.

“In my mind there arises this thought: ‘Just as I have protected these beings who are in the mountains, may I become a protector for those who have fallen into the chasms of the mountain of saṃsāra and have been seized by the demons of old age and death.’

“I become someone who shows the correct path to follow for those beings who are trapped in the net of a dense forest and blinded by the darkness of the night; who are in distress within a tangle of trees and shrubs;^[1260] whose path is blocked by grass, rivers, thorns,^[1261] trees,^[1262] and vines; who have entered a dense forest of numerous trees and vines; who have fear in their hearts on hearing the roaring of tigers; who are distressed at being unable to accomplish their goals; who are afflicted by various dangers, misfortunes, and troubles; and who do not know the way out of a thick forest.

“In my mind there arises this thought: ‘Through this root of merit, may I free from all suffering those beings who are in the thicket of various views, who are caught in the net of craving, and who are oppressed by the various sufferings and dangers of saṃsāra.’

“Through various methods I bring happiness to those beings who are confused in darkness in remote wildernesses. F.83.b I show them the path and bring them to a safe and pleasant place.

“In my mind there arises this thought: ‘Through this root of merit, may I free from all suffering and bring to the great good fortune of the path to happiness and omniscience those beings who are lost in the remote wilderness of saṃsāra and are following the path to all the lower realms.’

“Noble one, through various methods that bring disillusionment, I free from attachment to their homeland those beings in homelands who experience suffering caused by that attachment.

“In my mind there arises this aspiration: ‘Through this root of merit, may I free all beings from attachment to the skandhas and bring them to the wisdom of omniscience that has no location.’

“Noble one, the beings who dwell in villages, who are destroyed by their bondage to house and home, who are bewildered in the darkness of the night, and who suffer because of the various demands of their homes—through various ways of causing distress, I bring them to disillusionment. I cause them to develop a mind free of attachment. I care for them through the gift of the Dharma. I make them perfectly content and establish them in the Dharma that has no home.

“In my mind there arises this thought: ‘Through this root of merit, may I free all beings dwelling in the town of their six āyatanas from the realm of activity that is existence in saṃsāra, and may I establish them in the realm of activity of the wisdom of omniscience.’

“Noble one, through various methods I bring illumination to those beings who are bewildered in the darkness of night in the east and other directions and intermediate directions, F.84.a who see level areas as being uneven with chasms, who perceive high ground as depressions and depressions as high ground,^[1263] and who are bewildered as to the directions of paths and areas. I reveal a door to those who wish to exit. I reveal a path to those who wish to go upon it.^[1264] I reveal a ford to those who wish to cross a river. I reveal a ship to those who wish to cross^[1265] the sea.^[1266] I reveal a house to those who wish to go inside. I reveal a region to those who wish to see it. I reveal the high ground and the low ground. I reveal the areas that are level, those that are not level, and their various forms. I reveal villages, towns, markets,^[1267] kingdoms, and capitals to exhausted travelers. I reveal springs, ponds, lakes, reservoirs, lotus ponds, rivers, forests, orchards, and gardens to those afflicted by heat and thirst. I reveal pleasant forms of various kinds such as father, mother, children, wives, friends, families,^[1268] and relatives to those who wish to meet the beloved they are separated from.

“In my mind there arises this thought: ‘May I bring light and illumination, so that they will perceive the various forms around them, to those who are bewildered in the darkness of night, whose eyes are afflicted by blindness, and who are bewildered as to directions.

“ ‘Similarly, there are beings who have dwelled in the darkness of saṃsāra for a long time who are confused concerning the right direction; who are bewildered in the darkness of ignorance; whose eyes of wisdom are clouded by the cataracts of ignorance;F.84.b who have incorrect perception, mind, and view; who perceive the impermanent as permanent; who perceive suffering as happiness; who perceive the absence of a self as a self; who perceive the unpleasant as pleasant; who believe in an enduring self, being, soul, person,^[1269] or individual; who rely on the skandhas,dhātus, and āyatanas; who are confused about cause and result; who follow the path of nonvirtuous actions; who kill; who steal; who engage in sexual misconduct; who lie; who slander; who speak harsh words; who speak meaninglessly; who are covetous; who are malicious; who hold wrong views; who do not respect their fathers; who do not respect their mothers; who do not respect śramaṇas and brahmins; who do not respect the powerful; who do not respect holy beings; who have passion and devotion for what is not the Dharma; who are overcome by inappropriate desires; who are in the bondage of wrong views; who malign the tathāgatas; who engage in bringing the wheel of the Dharma to an end; who hold the banner of Māra; who harm^[1270] bodhisattvas; who have anger toward the Mahāyāna; who are engaged^[1271] in reviling the aspiration to enlightenment; who criticize bodhisattvas; who harm or injure their mothers;^[1272] who are^[1273] harmful and hostile; who malign the āryas; who practice a religious conduct that is not that of^[1274] good people; who damage that which belongs to stūpas and the saṅgha; who oppose their parents; who commit the acts with immediate result on death; and who are facing a great abyss.

“ ‘May I dispel the darkness of their ignorance with the great light of wisdom, inspire them toward the highest, complete enlightenment, and reveal to them, through the completely good Mahāyāna, the path to the level of the wisdom of the ten strengths, F.85.a the level of the tathāgatas, the scope of the omniscient wisdom of the tathāgatas, the ocean of the ways of omniscient wisdom, the range of activity of the wisdom of the buddhas, the scope of the buddhas, the accomplishment of the ten strengths, and the strength of the power of retention of the buddhas and the single^[1275] body of all the buddhas. Having revealed that, may I establish them in the knowledge^[1276] of the equality of all the buddhas.’

“Noble one, I am present to save those beings who are sick, who are depressed by being ill for a long time, whose bodies are weakened, who are old, who have been overpowered by old age, who have no protector, who are destitute, who are poor, who are ruined, who have gone astray into another land, who are going in the wrong direction, who are in prison, who are being punished, who are criminals, who are being led to execution, and who are afraid of losing their lives.

“Noble one, I am dedicated to using every method to heal all the illnesses of sick beings. I serve and attend those who are old, who are overpowered by old age. I collect the necessities for life for those who are without them. I am a protector for beings who have no protector. I gather a mass of wealth and gold for those who are destitute and poor. I gather what is needed for those who are ruined. I lead those who have gone astray in other lands back to their homelands. I take into the correct direction those who follow the wrong direction. F.85.b I free from prison those who are in prison. I free from the suffering of punishment those who are being punished. I save the lives of those who are criminals being led to execution.

“In my mind there arises this thought: ‘May I protect and save these beings from these various kinds of fear and harm. Similarly, may I free them from all the kleśas through gathering a collection of the highest Dharmas. May I cause them to transcend birth, aging, illness, death, misery, wailing, suffering, unhappiness, and torment. May I liberate them from all fear of falling into the lower realms. May I bring them into the care of kalyāṇamitras. May I gather a collection of the gift of the precious Dharma. May I establish them in nontransgressive conduct. May I inspire them toward the pure body of the tathāgatas. May I establish them in the realization of the essence that is completely free of aging and death.’

“Noble one, through various methods I become the protector of those beings who follow wrong paths; who are attached to various dark views; who have the range of activity of incorrect concepts;^[1277] who engage in dreadful physical, vocal, and mental conduct; who follow various kinds of discipline and asceticism; who view that which is not complete buddhahood as complete buddhahood; who are engaged in paining and tormenting their bodies; who bow down to, pay homage to, and place their trust in lakes, ponds, springs, reservoirs, rivers, precipitous mountains, the directions, and the intermediate directions; and who are under the power of bad companions. F.86.a

“I turn them away from evil views and all paths that lead to falling into the abyss of the lower realms. I establish them in the correct worldly view. I establish them in the good fortune of humans and devas.

“In my mind there arises this thought: ‘May I liberate these beings from dreadful practices and suffering. Similarly, may I establish all beings in the noble, transcendent path of the perfections. May I cause them to progress irreversibly toward omniscience and through completely good great prayer bring them to omniscience. And may I never depart from the level of a bodhisattva until all realms of beings have been guided.’ ”^[1278]

At that time, Vāsantī, the goddess of the night, in order to teach further the bodhisattva liberation called the gateway to guiding beings through the radiance of the Dharma that eliminates the darkness of all beings, through the blessing of the buddhas looked into the ten directions and then recited these verses to Sudhana, the head merchant’s son:

Then Sudhana, the head merchant’s son, asked Vāsantī, the goddess of the night, “Goddess, how long has it been since you have been established in the highest, complete enlightenment? F.87.b How long has it been since you attained this liberation through which you have become established in accomplishing the benefit of beings in this way?”

Vāsantī, the goddess of the night, answered, “Noble one, beyond and even more beyond as many past kalpas as there are atoms in Sumeru, during a kalpa called Praśantaprabha, there was a world realm called Ratna­śrī­saṃbhava in which there appeared five thousand million buddhas. Within that world realm there was a medium-sized four-continent world called Ratna­candra­pradīpa­prabhā, the capital of which was called Padmaprabhā. In that capital city there was King Sudharmatīrtha, who was a cakravartin Dharma king who ruled over the four continents and possessed the seven jewels. He spread the Dharma over the mountains and seas of that great world up to its edges and made it happy. King Sudharmatīrtha had a queen named Dharma­mati­candrā. At dusk, intoxicated by desire and exhausted by bliss, she returned to the harem at midnight and went to sleep. To the east of the capital city of Padmaprabhā there was a great forest called Śamatha­śrī­sambhava, in which appeared a tathāgata by the name of Sarva­dharma­nigarjita­rāja, whose body shone with the light of all kings of jewels and was the miraculous manifestation of all the buddhas. At the foot of a Bodhi tree, he attained the highest, complete enlightenment of buddhahood. Through the power of that, a great light of many colors filled the world realm of Ratna­śrī­saṃbhava. In the capital city of Padmaprabhā there was a goddess of the night called Suviśuddha­candrābhā.F.88.a She approached Dharma­mati­candrā, the king’s queen, woke her with the sound of rattling her jewelry, and said to her, ‘Know this, queen of the king! The Tathāgata Sarva­dharma­nigarjita­rāja has attained the highest, complete enlightenment of buddhahood in the great forest Śamatha­śrī­sambhava.’ Then, in front of the king’s queen she praised the qualities of the buddha and described at length the miraculous manifestations of the buddhas and the completely good conduct and prayer of the bodhisattvas.

“Noble one, the king’s queen was illuminated by the light from that tathāgata, and she sincerely entered into the path to the highest, complete enlightenment. She made offerings to that tathāgata and his saṅgha of bodhisattvas and śrāvakas.

“What do you think, noble one? At that time, in that time, who was that king’s queen, Dharma­mati­candrā? Do not think that it was anyone else, for at that time, in that time, I was the king’s queen, Dharma­mati­candrā.

“Noble one, under that tathāgata I developed the motivation of aspiration and created roots of merit so that for kalpas as numerous as the atoms in Sumeru I never fell into rebirth in the lower realms. I was never reborn as a denizen of hell, as an animal, or as a preta. I was never reborn in an inferior family. I was never reborn as someone without sensory faculties. I was never someone who suffered. I always attained the state of a great deity among deities, F.88.b and a great human among humans. In this way, I was never apart from buddhas and bodhisattva kalyāṇamitras. I was never reborn in a bad time.

“Noble one, in that way, I created roots of merit under one buddha after another, and for as many kalpas as there are atoms in Sumeru, I traveled on easy and level paths without any impediment, but I had not yet accomplished the powers of a bodhisattva. When those kalpas as numerous as the atoms in Sumeru had passed, ten thousand great kalpas before this Bhadra kalpa, at the time of the first of those kalpas, which was called Aśokaviraja, there was a world realm called Rajovimala­tejaḥśrī.

“Noble one, that world realm Rajovimala­tejaḥśrī was completely pure of the kleśas, and five hundred buddhas appeared within it. The first of those five hundred buddhas was a tathāgata, an arhat, a samyak­saṃbuddha, one with wisdom and conduct,^[1285] a sugata, one who knows the world’s beings, an unsurpassable guide who tames beings, a teacher of devas and humans, a buddha, a bhagavat, who was named Sumeru­dhvajāyatana­śānta­netra­śrī. At that time, I was Prajñāvabhāsa­śrī, the daughter of the head merchant Vighuṣṭakīrti. I was beautiful and attractive, a delight to see, with a very beautiful, perfect complexion.

“The goddess of the night called Suviśuddha­candrābhā, through the power of her prayers, had become the goddess of the night called Viśuddha­netrābhā in Vicitra­dhvaja, the capital of the four-continent world realm named Virajovatī. At night, while I was not yet asleep and my parents were asleep, F.89.a she shook our house, illuminated it with a great light, revealed her own form to me, and praised the qualities of the buddhas. She revealed the tathāgata residing at the bodhimaṇḍa seven days after he had attained buddhahood.

“Then, accompanied by my parents and a great crowd of my family, and preceded by Viśuddha­netrābhā, the goddess of the night, I went into the presence of that tathāgata. I then made vast offerings to the Tathāgata, and as soon as I saw the Tathāgata’s face, I attained the samādhi called guiding beings and seeing the Buddha’s face and the samādhi called the domain illuminated by the wisdom of the range of the three times. Through attaining them I remembered as many kalpas as there are atoms in Sumeru. My aspiration to enlightenment manifested. In that way, I heard the Dharma from that tathāgata, and I attained the bodhisattva liberation called the gateway to guiding beings through the radiance of the Dharma that eliminates the darkness of all beings. Through attaining that, I pervaded with my body as many worlds as there are atoms in ten buddha realms, and there appeared to my sight all the buddhas who were present in those worlds, and I knew that I was present at the feet of all of them. All of the beings who had been born in those world realms appeared to my sight, and I knew all the symbols of their different languages. I knew their minds, thoughts, faculties, and aspirations.F.89.b I knew the past kalyāṇamitras in whose presence they were ripened. I manifested to them the bodies that satisfied them according to their aspirations. That liberation of mine increased with each instant of the mind. Through the instant of mind that followed that instant of mind of liberation, my body pervaded as many buddha realms as there are atoms in a hundred world realms. Through the next instant of mind, my body pervaded as many buddha realms as there are atoms in a thousand world realms. Through the next instant of mind, my body pervaded as many buddha realms as there are atoms in a hundred thousand world realms, and so on, up to my body pervading, in each instant of mind, as many buddha realms as there are atoms in an anabhilāpyānabhilāpya of world realms.

There appeared to my sight all the buddhas that were present in those worlds, and I knew that I was present at the feet of all of them. I obtained all the Dharma that was taught by those buddha bhagavats. I possessed it, kept it, preserved it. I comprehended the past ocean of ways and ocean of prayers of those tathāgatas. All those buddha realms purified by those tathāgatas were created in order to purify their own buddha realms. All of the beings who had been born in those world realms appeared to my sight. I blessed my body in order to ripen and guide all of their different minds, thoughts, faculties, and aspirations.F.90.a

“Thus, the way in which my liberation pervaded the entire extent of the realm of phenomena increased with each instant of mind.

“Noble one, I know only this bodhisattva liberation called the gateway to guiding beings through the radiance of the Dharma that eliminates the darkness of all beings. How could I know the conduct or describe the qualities of bodhisattvas who have arisen from the completely good bodhisattva conduct and prayers that have no middle or edge; who have the power to enter the entire extent of the ways of the ocean of the realm of phenomena; who play in the samādhi called the glorious vajra of wisdom, which is attained by bodhisattvas^[1286] who have arisen from the great prayers to be in the care of all the families of tathāgatas in all world realms; who have accomplished a great ocean of merit that purified in an instant of mind the vast extent of world realms; who in each instant of mind ripen all the realms of beings; who have the eyes of the sun of wisdom that dispels all the darkness of the obscurations of all beings in all the world realms that are under the power of their guiding wisdom; who have the power to communicate the Mahāyāna to all the realms of beings; who possess the moon of intelligence that dispels the darkness of doubt, uncertainty, and equivocation within all beings; who have the pure domain of speech that lifts beings from attachment to the entire ocean of existence; who have the power to manifest emanations in the atoms throughout the entire realm of phenomena; F.90.b and who are inseparable from the domain of the knowledge of the entire range of the three times?

“Depart, noble one. At the bodhimaṇḍa in this land of Magadha there is the goddess of the night called Samanta­gambhīra­śrī­vimala­prabhā, whom I have inspired again and again to develop the aspiration for the highest, complete enlightenment. Go to her and ask her, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

Then Sudhana, the head merchant’s son, praised the night goddess Vāsantī with these verses:

Then Sudhana, the head merchant’s son, bowed his head to the feet of the night goddess Vāsantī, circumambulated the night goddess Vāsantī many hundreds of thousands of times, keeping her to his right, and, looking back again and again with unfulfilled longing, departed from the night goddess Vāsantī. B6F.91.b

Chapter 35

Samanta­gambhīra­śrī­vimala­prabhā

Then Sudhana, the head merchant’s son, contemplating the night goddess Vāsantī’s first entry into the pure domain of aspiration to enlightenment, analyzing the arising of the essence of a bodhisattva, comprehending the ocean of bodhisattva prayer, purifying the bodhisattva path of perfections, overcoming the domain of the bodhisattva levels, augmenting the domain of bodhisattva conduct, following^[1288] an ocean of the setting-forth of bodhisattvas, looking at the ocean of the great illumination of omniscience, increasing the bodhisattva clouds of great compassion intent on saving all beings, and attaining the blessing of the completely good bodhisattva conduct and prayer of the night goddess Vāsantī that extends to the limits of all realms, went to the location of the night goddess Samanta­gambhīra­śrī­vimala­prabhā. Having reached her, he bowed his head to the feet of the night goddess Samanta­gambhīra­śrī­vimala­prabhā, circumambulated the night goddess Samanta­gambhīra­śrī­vimala­prabhā many hundreds of thousands of times, keeping her to his right, and then stood before her and, with palms together, said, “Āryā, I have developed the aspiration for the highest, complete enlightenment. However, I do not know how a bodhisattva practices on the level of a bodhisattva, how a bodhisattva sets forth, how a bodhisattva accomplishes.” F.92.a

She answered, “Noble one, it is excellent, excellent, that you have developed the aspiration for the highest, complete enlightenment and that you ask how to practice, set forth, and accomplish on the level of a bodhisattva. It is through possessing ten qualities that bodhisattvas accomplish bodhisattva conduct. What are these ten? They are (1) the pure attainment of the samādhi that directly perceives all the tathāgatas; (2) the pure eyesight that sees the bodies, endowed with the various signs, of all the buddhas; (3) realizing the perception of the centerless, endless ocean of the colors of the tathāgatas; (4) comprehending the extent of the entire realm of phenomena and the measureless ocean of the domain of the radiant qualities of the buddhas; (5) comprehending the ocean of light rays from the pores of all the tathāgatas that are as numerous as all beings and radiate to benefit the variety of beings; (6) seeing an ocean of light rays, the colors of all jewels, coming from each pore; (7) comprehending the ocean of emanations of the buddhas that in each instant of mind pervade the entire realm of phenomena and give the blessing that guides beings; (8) comprehending the domain of thunder from the clouds of all the sūtras through possessing the speech of the tathāgatas, which has the aspects of the voices of all beings, and the sound of the wheel of the Dharma appearing in the three times; (9) comprehending the centerless and endless ocean of the signs of the buddhas; and (10) comprehending the guiding of beings through the manifestation of the inconceivable emanations of the buddhas.

“Noble one, the bodhisattvas who possess these ten qualities F.92.b accomplish bodhisattva conduct.

“Noble one, I have attained the bodhisattva liberation called complete subjugation through the bliss of the peace of śamatha.

“Noble one, through its power I see all the tathāgatas who are in the three times, and I perceive the completely pure buddha realms of those tathāgatas. I perceive the ocean of their assemblies of followers, the ocean of their centerless and endless miraculous manifestations from samādhi, the ocean of their past practices, and the ocean of their names. I also perceive each separate turning of the wheel of the Dharma by those tathāgatas. I perceive the various lifespans and different aspects of voice of those tathāgatas and the bodies of those tathāgatas who have the nature of the centerless and limitless realm of phenomena.

“Those tathāgatas are not attached to things as being existent. Why is that? Those tathāgatas do not go because of their cessation of going through all worlds. Those tathāgatas do not arrive because their nature has no arising. Those tathāgatas are unborn because they have a body that is the same as the birthless true nature. Those tathāgatas are unceasing because they have the characteristic of birthlessness. Those tathāgatas are not true^[1289] because of perceiving and seeing phenomena to be illusions. Those tathāgatas are not false because there arises benefit for all beings. Those tathāgatas do not pass away because they have transcended death, passing, and birth. F.93.a Those tathāgatas are not destroyed because the indestructible true nature is the nature of phenomena. All those tathāgatas have a single characteristic because of their transcendence of all paths of speech. Those tathāgatas do not have characteristics because they are the termination of the nature of the characteristics of phenomena.

“Noble one, I perceive all tathāgatas in that way, and through the radiance of the tathāgatas’ domain of dhyāna, I increase this bodhisattva liberation called complete subjugation through the bliss of the peace of śamatha; I make it vast, perceive it, realize it, make it even, accomplish it, make it level, enter it, augment it, contemplate it, reflect upon it, am mindful of it, make it my field of practice, make it firm, illuminate it, explain it, divide it, categorize it, unite it, and have conviction in it.

“I meditate on the first dhyāna in order to remain in that great compassion in which there is no movement of any thought and in order to have a single-pointed mind for engaging in saving all beings.

“I meditate on the second dhyāna in order to pacify all mental activity and, through the strength and power of wisdom, to have a one-pointed mind with joy of bliss in gathering all beings.

“I meditate on the third dhyāna in order to have equanimity toward the distress of saṃsāra and to realize the nature^[1290] of all beings. F.93.b

“I meditate on the fourth dhyāna in order to bring an end to the kleśas and suffering of all beings.

“I purify the way of the wisdom that enters the realm of phenomena through every gateway and thus meditate on this bodhisattva liberation called complete subjugation through the bliss of the peace of śamatha in order to increase^[1291] the domain of aspiration for omniscience, to become skilled in the accomplishment of an ocean of samādhis, to realize the ways of the ocean of all bodhisattva liberations, and to have the higher cognition of all the wisdoms displayed by bodhisattvas.

“Noble one, in that way I meditate on this liberation and ripen beings through various methods: I instill in the beings who enjoy carnal pleasure in the peace of the night the perception of it as ugliness, the perception of it as lack of pleasure, the perception of it as wearying, the perception of it as an obstacle, the perception of it as bondage, the perception of it as a rākṣasī, the perception of impermanence, the perception of suffering, the perception of no self, the perception of no ownership, the perception of dependence on others,^[1292] the perception of aging and death, and the perception of a lack of joy in all indulgence in desires. When those beings meditate on that state of mind, they will take no delight in any indulgence in carnal pleasure and will instead aspire to enjoy the delights of the Dharma and leave home for homelessness. When they dwell in solitude, F.94.a I instill in them the faith that accords with the Dharma. I cause all loud, frightening, unpleasant sounds to cease, and in the peace of the night I teach the profound Dharma of the buddhas.

“I gather^[1293] the conditions necessary for renunciation. I open the door of the house for their departure. I show them the path. I illuminate it. I dispel the darkness. I free them from fear. I praise departure from home. I describe the qualities of buddhahood. I explain the excellence of the Dharma, the excellence of the saṅgha, and the excellence of the kalyāṇamitra. I praise going to a kalyāṇamitra.

“Noble one, meditating on this liberation, I eliminate in beings the passion and desire for what is not Dharma, and thoughts of desire for what is not Dharma. I dispel the thoughts and notions of those overpowered by inappropriate desires, and those whose conduct comes from wrong thoughts.

“I create the conditions for those who have not developed evil thoughts and bad qualities to not develop them, and for those who think evil thoughts to eliminate them.

“I create in various ways the supporting conditions for those who have virtuous thoughts, who practice the perfections, who are engaged in good conduct, who are engaged in accomplishing prayers for the arising of omniscient wisdom, who are engaged in the ways of love, who are pervaded by great compassion for beings, who are engaged in creating the various kinds of happiness of devas and humans, and who have given rise to such thoughts, F.94.b and I create the conditions that support omniscience.

“Noble one, I know only the bodhisattva liberation called complete subjugation through the bliss of the peace of śamatha. How could I know the conduct or describe the qualities of bodhisattvas who have arisen through completely good bodhisattva conduct and prayers, who have attained the wisdom of the infinite realm of phenomena, who have minds that increase all roots of merit, who have attained illumination of their minds through the power of the wisdom of all the tathāgatas, who have minds that maintain the same scope as that of all the tathāgatas, whose minds are unobscured in all situations, whose minds have perfected the aspiration for omniscience, whose minds perceive the entire ocean of realms, whose minds are focused on the vision of the entire ocean of buddhas, whose minds have received the clouds of the Dharma of all the tathāgatas, who dispel the darkness of ignorance of all beings, and who have minds that have given rise to the illumination of omniscience through the path of the final cessation of delight in and craving for saṃsāra?

“Depart, noble one. Here, not far from me, to the south of Vairocana’s bodhimaṇḍa, there is the goddess of the night named Pramudita­nayana­jagad­virocanā. Go to her and ask her, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

Then at that time, the night goddess Samanta­gambhīra­śrī­vimala­prabhā, F.95.a in order to emphasize and teach this bodhisattva liberation called complete subjugation through the bliss of the peace of śamatha, recited these verses to Sudhana, the head merchant’s son:

Then Sudhana, the head merchant’s son, bowed his head to the feet of the night goddess Samanta­gambhīra­śrī­vimala­prabhā, circumambulated the night goddess Samanta­gambhīra­śrī­vimala­prabhā many hundreds of thousands of times, keeping her to his right, and, looking back again and again, departed from the night goddess Samanta­gambhīra­śrī­vimala­prabhā.

Chapter 36

Pramudita­nayana­jagad­virocanā

Sudhana, the head merchant’s son, was blessed by the instruction of the kalyāṇamitra; his mind practiced the words of the kalyāṇamitra; his mind had the perception of the kalyāṇamitra as a physician and himself as a patient; F.96.a his mind was contented by focusing on the vision of the kalyāṇamitra; his mind had obtained the opportunity to disperse the mountain of obscurations to the vision of the kalyāṇamitra; his mind had attained, through seeing the kalyāṇamitra, entry into the ocean of the ways of the great compassion that saves all the realms of beings; his mind had attained, through seeing the kalyāṇamitra, the illumination by wisdom of the ocean of the ways of the realm of phenomena.

Thus, he approached the night goddess Pramudita­nayana­jagad­virocanā.

The night goddess Pramudita­nayana­jagad­virocanā, in order to further increase the ripening of his accumulation of the roots of merit through approaching a kalyāṇamitra, blessed approaching a kalyāṇamitra as arising from a great accumulation, blessed going to a kalyāṇamitra as great prowess, blessed approaching a kalyāṇamitra as diligence in actions that is difficult to realize, blessed approaching a kalyāṇamitra as reliance^[1295] throughout a long time, blessed approaching a kalyāṇamitra as going into centerless and limitless directions, blessed approaching a kalyāṇamitra as the source for dwelling together for a long time, blessed approaching a kalyāṇamitra as the source of perceiving infinite tasks being completed, blessed approaching a kalyāṇamitra as the prowess of an accumulation of centerless and limitless displays of the path, blessed approaching a kalyāṇamitra as prowess through every gateway, F.96.b and blessed approaching a kalyāṇamitra as the prowess of undeviating arrival.

Sudhana, the head merchant’s son, approached the night goddess Pramudita­nayana­jagad­virocanā in this way: approaching a kalyāṇamitra with diligent dedication in the accumulation of omniscience; approaching a kalyāṇamitra with the prowess of accomplishing an ocean of great prayers; approaching a kalyāṇamitra with the resolve to undergo suffering for the sake of a single being until the conclusion of the last future kalpa; approaching a kalyāṇamitra with the prowess of remaining for a long time^[1296] within a single atom, emitting sound^[1297] throughout the entire realm of phenomena while wearing the armor of diligence; approaching a kalyāṇamitra while moving at great speed through the entire extent of the ocean of directions; approaching a kalyāṇamitra while maintaining all bodhisattva conduct of future kalpas in a single pore of the body; approaching a kalyāṇamitra with the attainment of bodhisattva conduct and in each instant of mind dwelling in omniscient wisdom; approaching a kalyāṇamitra while intent on following the path and the display of miracles of the tathāgatas of the three times; approaching a kalyāṇamitra while following the path of entering the stream of all the ways of the realm of phenomena; and approaching a kalyāṇamitra without deviating from being focused on all the ways of the realm of phenomena and pervading the entire realm of phenomena. F.97.a

He saw the night goddess Pramudita­nayana­jagad­virocanā seated on a flower in the center of a lion throne within the circle of the assembly of the Bhagavat, resting in the bodhisattva samādhi called the banner of the power of vast, stainless, completely good joy.

He saw emanating from all her pores clouds of manifestations of the practice of the perfections, such as generosity, which delighted all beings, which brought pleasure to all beings, and which were various kinds of beauty for all beings.

They were like this: he saw clouds of manifestations of the practice of generosity in accord with the aspirations, perceptions, and languages of all beings, in order to benefit beings without causing discord, in order for there to be no concern for all material things, in order to give equally to all beings, in order for there to be impartiality toward all beings, in order to give respectfully to all beings, in order to give all inner and outer things, in order to manifest the generosity that is difficult,^[1298] and in order to manifest in all worlds the practice of generosity according to the wishes of beings.

He saw clouds of manifestations of the countless difficult acts of generosity by the bodhisattvas that appear in the three times, F.97.b which being emanated were perceived by all beings within the vast extent of the worlds in the ten directions.

It was like this: because of her attainment of the inconceivable miraculous powers of the might of bodhisattvas, he saw, issuing forth from all her pores, clouds of emanated bodies of various beings, equal in number to that of all beings, which spread throughout all beings within all world realms, demonstrating directly to them the unwavering commitment to vows of discipline; demonstrating throughout the realms of beings the field of the various vows of discipline of^[1299] asceticism; demonstrating nondependence on all worlds, no concern for all fields of perception, and the rejection of all locations in saṃsāra; demonstrating entering the gateway to the decline of the good fortune of devas and humans;^[1300] demonstrating the field of unattractiveness; dispelling the incorrect perception of attractiveness in the world; revealing the nature of phenomena to be impermanence, instability, destruction, and change; showing the true nature of all that is composite to be suffering and the absence of a self; yearning to dwell inseparably within the field of activity of the tathāgatas; inspiring beings toward the perfectly stainless conduct of the tathāgatas; teaching to beings, in accordance with their aspirations and languages, the practice of correct conduct; manifesting the lovely scent of correct conduct that brings satisfaction to beings; F.98.a and ripening all beings.

He saw, issuing forth from all her pores, clouds of emanated bodies of various colors, which were as numerous as all beings, teaching the endurance by all beings of the major and minor parts of their bodies being cut off; teaching the endurance by all beings of harm to their bodies; teaching the endurance by all beings of being falsely reviled, censured, reproached, disgraced, and threatened; teaching the imperturbability of all beings; teaching all beings^[1301] to be neither uplifted by honors nor made downcast by disrespect;^[1302] teaching humility in all beings; teaching the unceasing wisdom of the unceasing patience toward the nature of all phenomena; teaching the practice of patience that eliminates the kleśas in all beings; turning all beings away from misshapen bodies with ugly color; teaching^[1303] the supreme pure color of the tathāgatas; and ripening beings.

He saw, issuing forth from all her pores, clouds of emanated bodies of various colors, shapes, and sizes, equal in number to that of all beings, which spread everywhere in accordance with the aspirations of beings, teaching exertion in diligence for the great accumulation of omniscience; F.98.b the diligence that puts to flight all discord from the māras; the diligence that is constant and unwavering in undertaking the attainment of enlightenment; the diligence for rescuing all beings from the ocean of saṃsāra; the diligence that turns beings away from all the paths that lead to unfortunate existences, calamitous existences, terrible existences, and downfalls; the diligence for shattering to pieces the mountain of ignorance; the diligence that never wearies in serving and making offerings to all the tathāgatas; the diligence for receiving and holding the Dharma wheel of all the buddhas; the diligence for shattering and scattering the mountain of all obscurations; the diligence that never wearies of ripening and guiding all beings; and the diligence for purifying all buddha realms and teaching the pure, unsurpassable diligence of the tathāgatas, and he saw them ripening beings.

He saw, issuing forth from all her pores, clouds of emanated bodies of various colors and shapes that through various methods brought joy to beings; prevented unhappiness; condemned all delights in desire; proclaimed in the world the quality of a sense of shame; brought beings to control of their senses; praised the unsurpassable conduct of celibacy; taught the fearfulness of the world of desire and the realm of Māra; taught all the worlds that are the range of desire, even to those who were free from delighting in desires; caused beings to delight in the pleasures of the Dharma; F.99.a enabled the successive attainment of the gateways^[1304] to dhyāna, samādhi, and samāpatti; described the mind that comprehends the elimination of all kleśas in all beings; taught all the miraculous manifestations of the ocean of bodhisattva samādhis; taught the miracles and supremacy of the higher cognitions of the bodhisattvas; brought joy to all beings; increased enthusiasm;^[1305] created happiness; dispelled unhappiness; caused the attainment of faultless minds; made minds skillful; purified thoughts; clarified the senses; brought physical bliss; magnified the power of delight in the Dharma; and thus ripened beings.

He saw, issuing forth from all her pores, clouds of various bodies resembling all bodies that appear, in order to appear in accordance with the wishes of all beings within all realms, demonstrating unwearyingly going into the presence of kalyāṇamitras;^[1306] demonstrating unwearying service and attendance to ācāryas, gurus, and kalyāṇamitras;^[1307] demonstrating the diligence that never wearies of receiving and holding the turning of the Dharma wheel of all the tathāgatas; describing the way of comprehending the ocean of all the buddhas; F.99.b contemplating the ocean of all Dharma entrances; explaining the characteristics, natures, and ways of all Dharmas; teaching the entrances into the samādhis of all Dharmas;^[1308] teaching the range of wisdom that dispels the ocean of questions and doubts of all beings;^[1309] teaching the vajra of wisdom that destroys the mountains of wrong views of all beings; teaching, with every instant of mind, the rising of the disk of the sun of wisdom that dispels the darkness of the ignorance of all beings; and ripening beings^[1310] by bringing happiness to all beings.

He saw, issuing forth from all her pores, clouds of emanations of many bodies of inconceivable colors and shapes, equal to those of all beings, becoming present before all beings in accordance with their motivations and aspirations, and teaching, giving instructions by having mastered various languages, the knowledge of what is meritorious in the world and what is not meritorious.^[1311] He saw the worldly deeds that should be accomplished, the description of the origin of all three realms, the explanation of the direction that leads to leaving all three realms, the teaching of the direction that leads to leaving the unendurable misery^[1312] of wrong views, and thereby the teaching of the unique path to omniscience, the teaching of the transcending of the path of the śrāvaka and pratyeka­buddha levels, the teaching of being unstained by anger or love toward those who show respect and those who disrespect, the teaching of nonengagement with the gateways^[1313] to either saṃsāra or nirvāṇa, the teaching of the unceasing successive passage from one place to another such as the Tuṣita paradise, F.100.a the teaching of the unceasing succession of going to the bodhimaṇḍa and attaining complete buddhahood, and the ripening of beings for omniscience.

He saw, issuing forth from all her pores, clouds of emanated bodies as numerous as the atoms in all buddha realms and visibly present in all worlds of beings. They were describing the completely good bodhisattva conduct and prayer; describing the special prayer for the perfect purification of the entire realm of phenomena; describing the purification of the entire ocean of world realms in each instant of mind; describing continuous service and offering to all the tathāgatas; teaching the continuous entry into the ocean of all the ways of the Dharma in each instant of mind; describing the continuous entry into the ocean of the ways of the realm of phenomena, which are as numerous as the atoms in the entire ocean of world realms, in each instant of mind; describing the continuous teaching of the purification of the path to omniscience while remaining resolutely throughout all future kalpas in all realms; describing continuous entry into the strengths of the tathāgatas in each instant of mind; teaching continuous entry into the ocean of all the ways of the three times; teaching the continuous manifestation of miraculous powers in all realms; and establishing all beings in omniscience through the teaching of bodhisattva prayer and conduct. F.100.b

He saw, issuing forth from all her pores, clouds of emanated bodies as numerous as the minds of all beings, and in the presence of all beings teaching the limitless strength of the accumulation of omniscience; teaching the inexhaustible, indestructible,^[1314] and everlasting strength of the mind that knows all phenomena; teaching the irreversible, nonregressive, invincible, ever-continuing,^[1315] unsurpassable strength of the attainment of all bodhisattva conduct; teaching the bodhisattva strength that is unstained by any of the faults of saṃsāra; teaching the bodhisattva strength that disperses the entire army of Māra; teaching the bodhisattva strength that is unafflicted by the stains of any of the kleśas; teaching the bodhisattva strength that disperses the mountain of all karmic obscurations; teaching the bodhisattva strength of great compassion that continues throughout all kalpas with unwearying bodhisattva conduct; teaching the bodhisattva strength that brings happiness to all beings by shuddering and shaking all buddha realms; teaching the bodhisattva strength that defeats all the hosts of māras and adversaries; and elucidating in the world the great strength of the wisdom of turning the Dharma wheel and thus ripening all beings for omniscience. F.101.a

He saw, issuing forth from all her pores, clouds of emanated bodies, as numerous as the minds of all beings, which spread throughout the infinite realms of beings in the ten directions, teaching in accordance with the motivations and aspirations of beings the prowess of bodhisattva conduct and wisdom; teaching the wisdom that comprehends the ocean of all the realms of beings; teaching the wisdom that comprehends the ocean of the minds of all beings; teaching the wisdom that knows the ocean of the faculties of all beings; teaching the wisdom that comprehends the ocean of the conducts of all beings; teaching the wisdom that always knows the time for ripening and guiding all beings; teaching the wisdom that resounds throughout the entire realm of phenomena; teaching the wisdom that pervades everywhere, in each instant of mind, the ocean of all the ways of knowing the entire realm of phenomena; teaching the knowledge of the formation and destruction of the ocean of all world realms; teaching the knowledge of the basis, shape, and arrayed displays of all world realms; and teaching the knowledge of emanating offerings to all the tathāgatas, going into their presence, making offerings, rendering service, and possessing clouds of Dharma wheels. And by teaching in that way the practice of the perfection of knowledge, they were bringing happiness to beings, making their minds clear, creating joy, increasing aspiration, dispelling unhappiness, purifying^[1316] the mind, F.101.b creating a faultless mind, clarifying the senses, creating the power of aspiration, and causing irreversible progress toward omniscience.

In the same way that he saw beings being ripened in worlds through the teaching of the practice of the perfections, he saw the night goddess Pramudita­nayana­jagad­virocanā proclaiming all the bodhisattva Dharmas: the initial accumulation of developed motivation; the methods for serving and venerating kalyāṇamitras; approaching the feet of tathāgatas and making offerings to them and attending them; every method for practicing good qualities; making the most difficult of gifts through the practice of the perfection of generosity; the methods for training in the perfection of correct conduct; all the methods for giving up the great power of kingship, retinues, and great power over enjoyments and becoming a renunciate; all the accomplishments of patience in the domain of vows of discipline and great asceticism that are difficult to undertake in this world; all resolute engagement in the bodhisattva vows of discipline; the ocean of the qualities of firm bodhisattva commitments; the endurance^[1317] of the bad actions, bad speech,^[1318] and bad thoughts^[1319] of all realms of beings; the endurance of harm to the body and the mind; the patience of the nonperishing^[1320] nature of the Dharma;^[1321] the patience of belief in all Dharmas;F.102.a the patience of realizing the nature of the Dharma; the diligence for engaging in undertaking omniscience; the diligence for accomplishing all the qualities of buddhahood; the practice of the perfection of diligence; the accumulation of the perfection of meditation; dedication to the perfection of meditation; the pure practices that accomplish the perfection of meditation; the miraculous powers from the attainment of bodhisattva samādhis; the entry through an ocean of samādhi gateways; the practices of the perfection of meditation; the accumulation of the perfection of wisdom; the ways of purifying the sun disk of great bodhisattva wisdom; the ways of accumulating^[1322] the clouds of great wisdom; the accumulations of the great treasure of wisdom;

the ways of analyzing the great ocean of wisdom; dedication to purification^[1323] and skill in great methods; the bodies from the perfection of great bodhisattva prayers; the accomplishment of the perfection of great prayers; the practice of the perfection of great prayers; the dedication in the past to the perfection of great prayers;F.102.b the great accumulations for attaining the perfection of strength; the conditions for the perfection of strength; the great ocean of the ways of the perfection of strength; the teaching of the perfection of strength; the dedication in the past to the perfection of strength; the practice of the perfection of knowledge; the ways of the perfection of knowledge; the ways of the purification of the perfection of knowledge; the direction of the perfection of knowledge; following the perfection of knowledge; the vastness of the perfection of knowledge; absorption in the ways of the perfection of knowledge; focusing on the ways of the perfection of knowledge;^[1324] following the vastness of the perfection of knowledge; the pervasion of the perfection of knowledge; the extent of the perfection of knowledge; the assemblage of the perfection of knowledge;^[1325] dedication in the past to the accomplishment of the perfection of knowledge; the arrangement of the arising of entry into the classification of the kinds of practice of the perfection of knowledge; possessing the ways of absorption in the perfection of knowledge;^[1326] seeking the knowledge of Dharma that encompasses what is Dharma and what is not Dharma;^[1327] seeking the knowledge of karma; seeking the knowledge of realms;F.103.a seeking the knowledge of kalpas; seeking the knowledge of times;^[1328] seeking the knowledge of the occurrence of buddhas; seeking the knowledge of buddhas; seeking the knowledge of the bodhisattvas; seeking the knowledge of the arising of bodhisattva motivation; seeking the knowledge of the presence of bodhisattvas; seeking the knowledge of the arising of bodhisattvas; seeking the knowledge of the setting-forth^[1329] of bodhisattvas;

seeking the knowledge of prayers; seeking the knowledge of the Dharma wheels of bodhisattvas; seeking the knowledge of the analysis of the Dharma by bodhisattvas; seeking the knowledge of the ways of the sea of Dharma of the bodhisattvas; seeking the knowledge of the ocean^[1330] of Dharma of the bodhisattvas; seeking the knowledge of the turning^[1331] of the Dharma wheel of the bodhisattvas; seeking the knowledge of the treasure of the Dharma of the bodhisattvas; and seeking the knowledge of the state of the Dharma of the bodhisattvas. Clouds of bodies of beings of various colors emitted from each of the night goddess Pramudita­nayana­jagad­virocanā’s pores ripened beings through all the limitless and centerless bodhisattva practices^[1332] endowed with the perfection of knowledge.

They were like this: he saw clouds of bodies that were like those of the Śuddhāvāsa devas of the Akaniṣṭha, Sudarśana, Sudṛśa, Atapa, and Avṛha paradises issuing forth and ripening beings. F.103.b

In the same way, he saw clouds of bodies that were like those of the devas in the Bṛhatphala, Puṇya­prasava, and Anabhraka paradises issuing forth and ripening beings.

He saw clouds of bodies that were like those of the devas in the Śubhakṛtsna, Apramāṇa­śubha, and Parītta­śubha paradises issuing forth and ripening beings.

He saw clouds of bodies that were like those of the devas in the Ābhāsvara, Apramāṇābha, and Parīttābha paradises issuing forth and ripening beings.^[1333]

He saw clouds of bodies that were like those of the devas in the Mahābrahma, Brahmapurohita, and Brahmapārṣada paradises issuing forth and ripening beings.

He saw clouds of bodies that were like those of the deva king Vaśavartin and his devas and apsarases issuing forth and ripening beings.

He saw clouds of bodies that were like those of the deva king Sunirmita and his devas and apsarases issuing forth and ripening beings.

He saw clouds of bodies that were like those of the deva king Saṃtuṣita and his devas and apsarases issuing forth and ripening beings.

He saw clouds of bodies that were like those of the deva king Suyāma and his devas and apsarases issuing forth and ripening beings.

He saw clouds of bodies that were like those of the deva king Śakra and his devas and apsarases issuing forth and ripening beings.

He saw clouds of bodies that were like those of the gandharva king Dhṛtarāṣṭra and his male gandharvas and female gandharvas issuing forth and ripening beings. F.104.a

He saw clouds of bodies that were like those of the kumbhāṇḍa king Virūḍhaka and his male kumbhāṇḍas and female kumbhāṇḍas issuing forth and ripening beings.

He saw clouds of bodies that were like those of the nāga king Virūpākṣa and his male nāgas and female nāgas issuing forth and ripening beings.

He saw clouds of bodies that were like those of the great yakṣa king Vaiśravaṇa and his male yakṣas and female yakṣas issuing forth and ripening beings.

He saw clouds of bodies that were like those of the kinnara king Druma and his male kinnaras and female kinnaras issuing forth and ripening beings.

He saw clouds of bodies that were like those of the mahoraga lord Sumati and his male mahoragas and female mahoragas issuing forth and ripening beings.

He saw clouds of bodies that were like those of the garuḍa lord Mahā­bala­vega­sthāma and his male garuḍas and female garuḍas issuing forth and ripening beings.

He saw clouds of bodies that were like those of the asura lord Rāhu and his male asuras and female asuras issuing forth and ripening beings.

He saw clouds of bodies that were like those of the Dharma king Yama and his male yamas and female yamas issuing forth and ripening beings.

He saw clouds of bodies that were like those of the lord of humans and his male humans and female humans issuing forth and ripening beings.

Thus he saw clouds of bodies that were like those of all the beings that appear in all existences issuing forth and ripening beings. F.104.b

He saw clouds of bodies that were like those of śrāvakas, pratyeka­buddhas, and ṛṣis issuing forth and ripening beings.

He saw clouds of bodies that were like the devas of the realms of wind, water, and fire issuing forth and ripening beings.

He saw clouds of bodies that were like those of the devas of oceans, rivers, mountains, forests, harvests,^[1334] herbs, trees, and earth issuing forth and ripening beings.

He saw clouds of bodies that were like those of the devas of parks, cities, the bodhimaṇḍa, the day, the night, space, directions, those who walk on legs, and all those who have bodies issuing forth and ripening beings.

In the same way, he saw clouds of bodies that were like Vajrapāṇi issuing forth, spreading throughout the ten directions, being present before beings throughout the extent of the ways of the realm of phenomena, and ripening beings.

He saw, beginning with the night goddess Pramudita­nayana­jagad­virocanā’s first accumulation of the development of the aspiration to enlightenment, the unbroken succession of the accomplishment of a virtuous mind in her past lifetimes; the constant succession of praising the aspiration to enlightenment; the constant succession of passing away and obtaining a rebirth; the constant succession of the possession of a body; the constant succession of the wheel of names; the constant succession of going to a kalyāṇamitra;F.105.a the constant succession of honoring the appearance of a buddha; the constant succession of acquiring the sentences and syllables of the Dharma; the constant succession of the motivation to practice the bodhisattva path; the constant succession of attaining samādhi; the constant succession of seeing buddhas through having attained samādhi; the constant succession of the expanding vision that sees the realms; the constant wheel of the knowledge of the succession of the kalpas; the constant succession of the knowledge that comprehends the realm of phenomena; the constant succession of seeing the natures of beings; the constant succession of knowing the successive passing and rebirth of beings who are within the ocean of the ways of the realm of phenomena; the constant succession of understanding pure divine hearing; the constant succession of the gateways for entering into the continuum^[1335] of looking into the minds of the entire realm of beings; the constant succession of gateways for first entering divine sight; the constant succession of the first perception through divine hearing; the constant succession of the first knowledge of the minds of other beings; the constant succession of the first knowledge of the memory of the previous lifetimes of herself and others;F.105.b the constant succession of the first conditions for attaining miraculous activity through being established in the absence of existence; the constant succession of spreading the prowess of miraculous powers throughout the directions; the constant succession of attaining bodhisattva liberations; the constant succession of realizing the inconceivable ways of an ocean of bodhisattva liberations; the constant succession of the miraculous manifestations of bodhisattva samādhi; the constant succession of bodhisattva prowess; the constant succession of bodhisattva domination; the constant succession of gaining the title of bodhisattva; the constant succession of entering the bodhisattva path; and the night goddess Pramudita­nayana­jagad­virocanā’s constant succession of bodhisattva knowledge all issued from all her pores as clouds of emanated bodies that he then saw teaching the Dharma to beings.

He saw them declaring it, elucidating it, revealing it, communicating it, categorizing it, expanding upon it, enumerating it, giving instruction on it, making it known, and accomplishing it.

He saw some teaching the Dharma through speech from the sound of shaking in a domain of wind, F.106.a some through speech from the sound of crashing waves on a mass of water, some through speech from the sound of the roaring flames of a fire, some through speech from the sound of a roaring ocean, some through speech from the sound of the rumbling of an earthquake, some through speech from the sound and noise of great mountains striking against and buffeting one another, some through speech from the melodious sound of the shaking of the cities of the devas, some through speech from the sound of divine aerial palaces buffeting one another, some through the speech of the lords of the devas; some through the speech of the lords of the nāgas, some through the speech of the lords of the yakṣas, some through the speech of the lords of the gandharvas, some through the speech of the lords of the asuras, some through the speech of the lords of the garuḍas, some through the speech of the lords of the mahoragas, some through the speech of the lords of the kinnaras, some through the speech of the lords of the humans, some through the speech of the lords of the Brahmā devas, some through the speech of the songs of the apsarases, some through speech from the playing of divine music, some through speech sounding from precious jewels,^[1336] and some through the speech of all the various classes of beings, describing to beings the scope of the liberation of the night goddess Pramudita­nayana­jagad­virocanā.

In the same way, he saw clouds of bodhisattva bodies with various kinds of bodhisattva speech and clouds of emanated^[1337] tathāgatas, with the ways of the aspects of voice of the different kinds of speech of each tathāgata and describing to all beings the range of the liberation of the night goddess Pramudita­nayana­jagad­virocanā, including the first occurrence of developing the aspiration to enlightenment and the accumulation of accomplishments. F.106.b

He saw that each of those clouds of emanated forms purified, in each instant of mind, an anabhilāpyānabhilāpya of buddha realms in the world realms in the ten directions.

He saw them liberating^[1338] an infinite ocean of beings from all the sufferings of the lower realms.

He saw them establishing realms of beings, without limit or center, in the good fortune of devas^[1339] and humans.

He saw them freeing an ocean of beings, without limit or center, from the ocean of saṃsāra.

He saw them establishing an ocean of beings without limit or center on the śrāvaka and pratyeka­buddha levels.

Sudhana, the head merchant’s son, saw them bringing, in each instant of mind, an ocean of beings, without limit or center, to the level of the ten strengths.

He heard them, contemplated them, scrutinized them, comprehended them, understood them, knew them, followed them, fathomed them, and was resolved as to their equality.

This was because of the night goddess Pramudita­nayana­jagad­virocanā’s having become an appropriate vessel for the completely good bodhisattva conduct, her supremacy through the miracles of the bodhisattva liberation called the vast banner^[1340]of inconceivable, completely good joy, her corresponding practice in the past, her being blessed by the blessings of the tathāgatas, and the ripening of her countless roots of merit.

Then Sudhana, the head merchant’s son, who had attained the illumination of an ocean of the power of great bodhisattva joy, who had been blessed by all the tathāgatas in the ten directions, F.107.a placed his hands together in homage and praised the night goddess Pramudita­nayana­jagad­virocanā with these appropriate verses:

Having praised the night goddess Pramudita­nayana­jagad­virocanā with those verses, Sudhana asked, “Goddess, how long has it been since you entered into attaining the highest, complete enlightenment? Goddess, how long has it been since you attained the bodhisattva liberation called the banner of the power of vast, stainless, completely good joy?”

The night goddess Pramudita­nayana­jagad­virocanā recited these verses to Sudhana, the head merchant’s son:

“Noble one, do you think that the cakravartin king, that sovereign, who at that time, in that time, F.112.a was established in the unbroken lineage of the family of the buddhas is anyone else? Noble one, do not see him in that way. Mañjuśrī Kumāra­bhūta was at that time, in that time, that king, that sovereign, who was the cakravartin, established in the unbroken lineage of the family of the buddhas. The night goddess who awoke me was an emanation of the bodhisattva Samanta­bhadra.

“Noble one, what do you think? If you think that Bhadramati, the precious woman who was the queen of the cakravartin in that time, at that time, was anyone else, do not see her in that way. At that time, in that time, I was Bhadramati, the precious woman who was the queen of the cakravartin. I was awoken by that night goddess and inspired by her to go see the Buddha.

“Noble one, I developed in that one existence the aspiration for the highest, complete enlightenment. In that way, through the power of that development of aspiration, I have, throughout kalpas as numerous as the atoms in a buddha realm, never fallen into rebirth in the lower realms but have always continuously depended on existence as a human or deva, and in all those existences I have seen tathāgatas. Finally, through just seeing the Bhagavat Arhat Samyak­saṃbuddha Ratna­śrī­pradīpa­guṇa­ketu,^[1391] I attained the bodhisattva liberation called the banner of the power^[1392]of vast, stainless, completely good joy. When I had attained it, I took on this kind of form in order to ripen and guide beings.

“Noble one, I know only this bodhisattva liberation called the banner of the power^[1393]of vast, stainless, completely good joy. How could I know the conduct or describe the qualities of bodhisattvas who, at the feet of all the tathāgatas F.112.b in each instant of mind, attain a great ocean of the power for setting out upon omniscience; who, in each instant of mind, have completed the attainment of an ocean of great prayers within all the entrances for setting out upon omniscience; who, in each instant of mind, are skilled, through the ways of making an ocean of prayers, in accomplishing a domain of conduct in future kalpas; who are skilled in accomplishing, within each conduct, as many bodies as there are atoms in all buddha realms; who are skilled in pervading, with each body, the entire ocean of different ways in the realm of phenomena; who are skilled in manifesting, in each ocean of different ways in the realm of phenomena, a perceivable conduct of the body that accords with the dispositions of beings throughout all the buddha realms; who are skilled in comprehending, in each ocean of different ways in the realm of phenomena, an ocean of tathāgatas, without limit or center, within all the atoms of a realm in all realms; who are skilled in comprehending each tathāgata’s miraculous tathāgata manifestations that pervade the entire extent of the realm of phenomena; who are skilled in comprehending each tathāgata’s accomplishment of gathering the accumulation of bodhisattva conduct in past kalpas; who are skilled in obtaining and possessing each tathāgata’s vast^[1394] wheel of the Dharma; and who are skilled in comprehending the ocean of the different ways of miraculous manifestations by the tathāgatas in the three times?

“Depart, noble one. In this circle of the Tathāgata’s assembly, not far from me, there is the goddess of the night named Samanta­sattva­trāṇojaḥ­śrī. F.113.a Go to her and ask her, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

Then Sudhana, the head merchant’s son, bowed his head to the feet of the night goddess Pramudita­nayana­jagad­virocanā, circumambulated the night goddess Pramudita­nayana­jagad­virocanā many hundreds of thousands of times, keeping her to his right, and, looking back again and again, departed from the night goddess Pramudita­nayana­jagad­virocanā. B7

Chapter 37

Samanta­sattva­trāṇojaḥ­śrī

Then Sudhana, the head merchant’s son, aspiring to the night goddess Pramudita­nayana­jagad­virocanā’s samādhi of the bodhisattva liberation called the banner of the power^[1395]of vast, stainless, completely good joy, comprehending it, understanding it, knowing it, believing in it, undertaking it, pervading it, recollecting it, remembering it, and meditating on it,^[1396] practicing the instruction of the kalyāṇamitra and memorizing the instruction given by the night goddess Pramudita­nayana­jagad­virocanā in order to maintain the continuity of the teaching of instruction, approached the night goddess Samanta­sattva­trāṇojaḥ­śrī. Through contemplating^[1397] seeing a kalyāṇamitra, through the domain of all his faculties,^[1398] by going from place to place^[1399] to obtain the sight of a kalyāṇamitra, through looking in all directions, through being intent on searching for a kalyāṇamitra, through being free from all pride,F.113.b through the prowess^[1400] of pleasing a kalyāṇamitra, through being resolved to create a great accumulation of merit, through having become single-mindedly intent upon a kalyāṇamitra,^[1401] and through all his roots of merit,^[1402] he had gained the unwavering motivation for a kalyāṇamitra’s conduct of skillful methods, had developed an ocean of the power of diligence for increasing reliance on a kalyāṇamitra,

and had prayed to dwell with and follow kalyāṇamitras equally in all kalpas.

As he approached her, the night goddess Samanta­sattva­trāṇojaḥ­śrī, in order to demonstrate the supreme might of the limitless bodhisattva liberation called the manifestations that guide beings that appear in all worlds, revealed her body, which had the complete beautiful signs and features of a great being. She then radiated from her ūrṇā hair a ray of light called the banner of stainless light that is a lamp of the complete radiance of wisdom, accompanied by light rays without end or center. They illuminated all worlds and then descended into the crown of the head of Sudhana, the head merchant’s son, and spread throughout his entire body.

As soon as Sudhana, the head merchant’s son, was touched by those light rays, he instantly attained the samādhi called the area that is completely free of particles.^[1403]

Because he had attained that, he saw the area of ground that was the route between the night goddess Pramudita­nayana­jagad­virocanā and the night goddess Samanta­sattva­trāṇojaḥ­śrī as being made of atoms of fire; or atoms of water; or atoms of earth; or atoms of diamond; or atoms of various great kings of precious jewels; or atoms of flowers, incense, and powders; F.114.a or atoms of all precious arrays; or atoms of all locations. In each atom there were world realms as numerous as the atoms in a buddha realm.

He saw that they had aggregations of water, had aggregations of fire, had aggregations of air, had aggregations of earth, had world-realm boundaries,^[1404] had bases, had foundations, had different shapes, had surfaces of various kinds of different forms, had different kinds of encircling mountains, had various kinds of encircling oceans, had arrays of various kinds of buildings made of divine materials, had various kinds of trees, had various adornments in the sky, had the adornment of the buildings of the cities of devas, had the adornment of the buildings of the cities of nāgas, had the adornment of the buildings of the cities of yakṣas, had the adornment of the buildings of the cities of gandharvas, had the adornment of the buildings of the cities of the asuras, had the adornment of the buildings of the cities of garuḍas, had the adornment of the buildings of the cities of kinnaras, had the adornment of the buildings of the cities of mahoragas, had the adornment of the buildings of the cities of humans, had the adornment of the buildings of the cities of all beings in the main and intermediate directions, had the realm of the world of hells, had the realm of the world of animals, had the realm of the world of Yama, had the realm of the death and rebirth of humans and nonhumans,^[1405] had various kinds of births, and had the accumulation and destruction of various kinds of existences.

He saw various kinds of differences between those worlds: he saw some worlds that were defiled, F.114.b some that were pure, some that were completely defiled, some that were purified of ordinary existences, some that were purified of defilements, some that were both pure and defiled, some that were completely pure, some that were a flat surface, some that were upside-down, and some that were disordered, and he saw how in all the existences of beings, in all the births of beings in those world realms, the night goddess Samanta­sattva­trāṇojaḥ­śrī became present for all those beings in order to guide them according to their circumstances.

He saw her becoming present separately for every being in order to ripen and guide them in accordance with their lifespans; the various scopes of their aspirations; the forms of their bodies; their languages, terminology, and established definitions; the forms of their practices; and their dominance.

This means that he saw her becoming present separately for every being in order to dispel the fear of the various sufferings of hell for the beings who were in hell existences; in order to dispel in beings among the various animals the fear of being eaten by one another; in order to dispel the fear of the suffering of hunger, thirst, and so on for beings within Yama’s realm; in order to dispel all fear of the suffering of nāgas for those in nāga existences;F.115.a in order to dispel all fear of the sufferings of the desire realm for all beings within the desire realms; in order to dispel in those who existed in the human world all fear of being bewildered in the darkness of night; in order to dispel the fear of blame and infamy for those who were preoccupied with criticism, blame, and infamy; in order to dispel the fear of anxiety before an assembly for those beings who had the fear of anxiety before an assembly; in order to dispel the fear of death in those beings who were frightened and terrified of death; in order to dispel the fear of the abyss of the lower existences for those beings who were frightened and terrified of the abyss of the lower realms; in order to dispel the fear of having no livelihood for those beings who were frightened and terrified of having no livelihood; in order to dispel the fear of the loss of their roots of merit for those beings who were frightened of losing their roots of merit; in order to dispel the fear of a diminution of the aspiration for enlightenment for those beings who were afraid of a diminution of their aspiration for enlightenment; in order to dispel the fear of meeting bad companions for those beings who were frightened of meeting bad companions; in order to dispel the fear of separation from kalyāṇamitras in those beings who were frightened of separation from kalyāṇamitras;F.115.b in order to dispel the fear of falling to the level of śrāvakas and pratyeka­buddhas in those beings who were frightened of falling to the level of śrāvakas and pratyeka­buddhas; in order to dispel the fear of the various kinds of suffering in saṃsāra for those beings who were afraid of the various kinds of suffering in saṃsāra; in order to dispel the fear of meeting contrary beings for those beings who were frightened and afraid of meeting contrary beings; in order to dispel the fear of unfortunate times in those beings who were frightened and afraid of unfortunate times; in order to dispel the fear of rebirth into unfortunate families in those beings who were frightened and afraid of rebirth into unfortunate families; in order to dispel the fear of committing bad actions for those beings who were frightened and afraid of committing bad actions; in order to dispel the fear of the obscurations of karma and kleśas for those beings who were frightened and afraid of the obscurations of karma and kleśas; and in order to dispel the fear of the bondage of remaining fixed in a variety of conceptions for those beings who were frightened and afraid of remaining fixed in a variety of conceptions.

This means he saw her, being present in and purifying all realms, through possessing the supremacy of the vast miraculous powers of bodhisattva liberation and through the accomplishment of the power of the prayer to protect all beings: beings born from eggs, born from wombs, born from warm moisture, born spontaneously, and with form, without form, with perception, without perception, and neither with perception nor without perception;^[1406] through the vast prowess of the power of bodhisattva samādhi; F.116.a through the power of the great higher cognitions of a bodhisattva; through the power of attaining the completely good conduct and prayer of a bodhisattva; and through developing the power of an ocean of the ways of compassion; in order to spread everywhere the great love for all beings that is free of attachment; in order to create happiness for all beings and increase the power of their joy; and so that all beings will accomplish the accumulation of wisdom.

He saw her focused on knowing the knowledge of all Dharmas; being present there focused on making offerings and honoring all buddhas; focused on holding the teachings of all the tathāgatas; focused on the accumulation of all roots of merit; focused on the increase of all bodhisattva conduct; focused on the minds of all beings being free of obscurations; focused on ripening the faculties of all beings; focused on purifying the ocean of the aspirations of all beings; focused on dispelling obscuring qualities in all beings; focused on dispersing the darkness of ignorance in all beings;^[1407] and focused on creating the light of omniscient wisdom. F.116.b

When Sudhana, the head merchant’s son, had seen this miraculous prowess of the night goddess Samanta­sattva­trāṇojaḥ­śrī’s inconceivable bodhisattva liberation called the manifestations that guide beings that appear in all worlds, he was overjoyed and acquired an ocean of the power of great delight.

He prostrated with his entire body before the night goddess Samanta­sattva­trāṇojaḥ­śrī and then stood and gazed upon^[1408] her.

Then the night goddess Samanta­sattva­trāṇojaḥ­śrī made her appearance in the pure form and physical signs of a bodhisattva vanish, and she remained in the form of a night goddess emanating all miraculous manifestations.

At that time, Sudhana, the head merchant’s son, standing with hands together in homage before the night goddess Samanta­sattva­trāṇojaḥ­śrī, recited these verses to her:

When Sudhana, the head merchant’s son, had recited those verses, he said to the night goddess Samanta­sattva­trāṇojaḥ­śrī, “Goddess, that profound bodhisattva liberation is a great wonder. What is the name of that liberation? How long ago did you attain it? How does a bodhisattva practice in order to purify that bodhisattva liberation?”

The night goddess Samanta­sattva­trāṇojaḥ­śrī said, “Noble one, this subject is difficult to believe in for the world and its devas, as well as for the śrāvakas and pratyeka­buddhas. Why is that? Because it is the field of practice of those bodhisattvas who follow the completely good conduct and prayer of the bodhisattvas; F.118.a who are dedicated to the essence of compassion; who are engaged in saving all beings; who purify the paths that lead to all unfortunate and lower realms; who purify all realms to become the highest buddha realms; who create the unbroken continuity of the Buddha’s family in all buddha realms; who hold the teachings of all the buddhas; who have oceans of great prayers for remaining in the practice of bodhisattva conduct throughout all kalpas; and who create the pure light of wisdom, free of darkness, for all the oceans of Dharma; and those bodhisattvas who in each instant have attained the state of remaining in the light of wisdom of the entire ocean of the ways of the three times. However, through the blessing of the Tathāgata, I will teach it.

“Noble one, in the past beyond kalpas as numerous as the atoms in a buddha realm, there was a world realm called Vairocana­tejaḥśrī during a kalpa called Virajomaṇḍala. In that kalpa there appeared as many buddhas as there are atoms in Sumeru. In that world realm called Vairocana­tejaḥśrī there was an array of clouds of all jewels, and it was beautified by aerial palaces made of diamonds.

“That world realm was situated on a foundation of an ocean of the kings of jewels possessing stainless light. Its solid body^[1417] was formed from precious jewels possessing all the kings of perfumes. It was completely round in shape. It was both pure and defiled. It was covered by a canopy of clouds of every adornment. F.118.b It had the array of a thousand precious Cakravāla mountains. It was adorned by a quintillion four-continent worlds. Some four-continent worlds were defiled and were the dwelling places of beings who had defiled karma. Some were the dwelling places of beings who had a mixture^[1418] of both defiled and pure karma. Some were the dwelling places of beings who were pure and also defiled, who had pure good actions and few blameworthy actions. Some were the dwelling places of pure bodhisattvas.

“To the east of the world realm Vairocana­tejaḥśrī, next to the Cakravāla mountains, there was a four-continent world called Ratna­kusuma­pradīpa­dhvajā. It was pure but defiled. There beings enjoyed the unplowed harvests. They lived in kūṭāgāras and aerial palaces that were created by the ripening of their past karma. It was encircled by wish-fulfilling trees. There were various kinds of aromatic trees that continually released clouds of perfume. There were various kinds of garland trees that continually released clouds of garlands. There were various kinds of flowering trees from which fell a continuous rain of clouds of flowers with inconceivable colors and scents. There were various kinds of colored-powder trees from which fell a continuous rain of the powders of all the kings of precious scents. There were various kinds of jewel trees from which fell many jewel seed-pods^[1419] that shone with various colors. F.119.a There were trees of various kinds of divine music from which were emanated clouds of the sound of music. From the sky came melodious sounds. Day and night, there was the pleasant light of the sun and moon. The ground, which shone with all precious jewels, was level.

“In those four continents there were a quintillion royal cities. Each of those royal cities was encircled by a thousand rivers. All those rivers were filled with the petals of divine flowers. They emitted the melodious, beautiful sounds of divine music and song. Their banks were adorned by beautiful precious trees. Boats adorned by various jewels crossed back and forth. Every kind of happiness that could be delighted in was enjoyed there. In between each river a quintillion towns had been established. Each of those towns was encircled by a quintillion markets. All those villages, cities, and markets were encircled by a quintillion divine parks, aerial palaces, and mansions. In the center of the Jambudvīpa of that four-continent world was the central royal city, which was called Ratna­kusuma­pradīpā.

“This was a place that was prosperous and wealthy, with an abundance of food;^[1420] it had every kind of happiness and was filled with many devas and humans, and the beings there followed the path of the ten good actions. F.119.b

“Here dwelled King Vairocana­ratna­padma­garbha­śrī­cūḍa, a cakravartin who was sovereign over the four continents. He had been spontaneously born from the center of a lotus flower, was adorned by the thirty-two signs of a great being, was a follower of the Dharma, a Dharma king, and possessed the seven jewels of a cakravartin.

“He had a full thousand sons who were courageous and heroic,^[1421] who had perfectly formed bodies, who crushed the armies of enemies^[1422] and had perfect bodies fully formed in all aspects.

“In his harem there were a quintillion women, all of whom had originated from roots of merit that corresponded to those of the cakravartin, who had the same conduct as he had, were born adorned with jewels,^[1423] had virtuous minds, and had bodies that were no different from those of goddesses, bodies that were the color of Jambu River gold, that emitted various divine scents from the pores of their bodies, and that shone with a pure, aromatic, divine light.

“He had millions of ministers such as the precious prime minister.^[1424]

“The cakravartin king Vairocana­ratna­padma­garbha­śrī­cūḍa’s queen named Saṃpūrṇa­śrīvakrā was the precious woman. She was beautiful, attractive, and lovely to look at. She possessed an excellent, magnificent, perfect color. Her hair was deep black. She had deep black eyes.^[1425] She had golden skin. She had the voice of Brahmā. Light continually shone from her body. She spread lights of various colors and divine aromas for a thousand yojanas around her.

“Saṃpūrṇa­śrīvakrā, the king’s queen, F.120.a had the cakravartin’s daughter named Padma­bhadrābhirāma­netra­śrī­candrā.^[1426] She had a completely perfect body. She was beautiful, attractive, and lovely to look at. The whole world never had enough of looking at her. For example, noble one, just as no one was ever satisfied that they had seen enough of the cakravartin, in the same way no one was ever satisfied that they had seen enough of the cakravartin’s daughter Padma­bhadrābhirāma­netra­śrī, except for those who had gained the satisfaction of wisdom.

“At that time, in that time, beings had an immeasurable lifespan. There was no definite lifespan, so death occurred during it.^[1427] At that time, beings had various shapes, various colors, various voices, various names, various families, various lifespans, and different sizes; different aspirations, strengths, diligences, and powers; different beautiful and ugly appearances; and various higher and lower aspirations.

“Those beings who had good color, high aspirations, and perfect bodies and were beautiful and lovely to look at said, ‘Oh! We have a much better color than you!’

“In the same way, those beings who had an excellent body shape were dismissive and arrogant toward those beings who had ugly body shapes. In that way, they did not care about each other, so that through the roots of demerit, their lifespans diminished. Even their color, strength, and happiness diminished.

“To the north of the royal capital Ratna­kusuma­pradīpā there was the bodhimaṇḍa tree called Samantāvabhāsana­dharma­megha­nirghoṣa­dhvaja that manifested in each instant the display of the bodhimaṇḍas of all tathāgatas. F.120.b Its roots were as hard and indestructible as diamond, the king of jewels. Its bulk was made from all precious jewels and was vast and huge. Its trunk, branches, leaves, flowers, and fruit were made from all jewels. It was perfectly symmetrical. It had branches that spread everywhere. It was a spreading, unceasing display. It shone with the lights of various jewels, its light rays shining everywhere. It resounded with descriptions of the miraculous manifestations that were the scope of all the tathāgatas.

“In front of that bodhimaṇḍa there was a lake of scented water called Ratna­kusuma­vidyuddharma­nigarjita­megha­ghoṣa. It was encircled by a quintillion precious trees, and all those precious trees had the same form as the Bodhi tree.

“All the banks of that great lake of scented water called Ratna­kusuma­vidyuddharma­nigarjita­megha­ghoṣa were covered with a splendid array of all precious jewels, decorated by various strings of all jewels, adorned by an array of mansions made of pure jewels, and beautified by an array of all pure adornments.

“All around the bodhimaṇḍa were countless kūṭāgāras made of precious jewels, with lotuses in their centers.

“In the center of the great lake of scented water called Ratna­kusuma­vidyuddharma­nigarjita­megha­ghoṣa there was a great king of lotuses^[1428] called Sarva­tryadhva­tathāgata­viṣaya­patra­saṃdhi­vidyotita­megha­vyūha. On that great lotus appeared a tathāgata named Samanta­jñāna­ratnārci­śrī­guṇa­ketu­rāja,^[1429] who was the very first^[1430] from among tathāgatas as numerous as the atoms in Sumeru. He would be the first of all of them to attain the highest, complete enlightenment in that kalpa. F.121.a Having ripened beings by teaching the Dharma for many thousands of years, he was ripening beings for ten thousand years through the miraculous manifestation of the radiance of light rays, and then after ten thousand years that tathāgata would appear there.

“At that time, the great king of lotuses, Sarva­tryadhva­tathāgata­viṣaya­patra­saṃdhi­vidyotita­megha­vyūha, radiated a ray of light called Sarva­sattva­virajaḥpradīpa. The beings who were touched by that ray of light knew that in ten thousand years a tathāgata would come.

“At the time when the tathāgata would come in nine thousand years, the Bodhi tree shined a ray of light called Virajovatī­śrī­garbhā. The beings who were touched by that ray of light saw all subtle forms.

“At the time when the tathāgata would come in eight thousand years, the great Bodhi tree shined a ray of light called Sarva­sattva­karma­vipāka­nirghoṣa. The beings who were touched by that ray of light comprehended the ocean of their own karma and attained the wisdom that remembers karma.

“At the time when the tathāgata would come in seven thousand years, the great Bodhi tree shined a ray of light called Sarva­kuśala­mūla­saṃbhava­nirghoṣā. The beings who were touched by that ray of light gained unimpaired complete faculties.

“At the time when the tathāgata would come in six thousand years, the great Bodhi tree shined a ray of light called Acintya­buddha­viṣaya­nidarśana­nirghoṣā. The beings who were touched by that ray of light made emanations with a vast motivation.

“At the time when the tathāgata would come in five thousand years, F.121.b the great Bodhi tree shined a ray of light called Sarva­buddha­kṣetra­pariśuddhi­nigarjita­pratibhāsa­vijñāpanā. The beings who were touched by that ray of light saw with complete purity all buddha realms.

“At the time when the tathāgata would come in four thousand years, the great Bodhi tree shined a ray of light called Sarva­tathāgata­viṣayāsaṃbheda­pradīpā. The beings who were touched by that ray of light comprehended the all-pervading miraculous manifestations of the tathāgatas.

“At the time when the tathāgata would come in three thousand years, the great Bodhi tree shined a ray of light called Sarva­jagad­abhimukha­pradīpā. The beings who were touched by that ray of light directly saw, through their aspiration, the tathāgatas.

“At the time when the tathāgata would come in two thousand years, the great Bodhi tree shined a ray of light called Tryadhva­jñāna­vidyut­pradīpā. The beings who were touched by that ray of light realized and comprehended the ocean of the past ways of the tathāgatas.

“At the time when the tathāgata would come in a thousand years, the great Bodhi tree shined a ray of light called Vitimira­jñāna­tathāgata­pradīpā. The beings who were touched by that ray of light attained the all-seeing view of the vision that sees all the manifestations of the tathāgatas, all realms, and all beings.

“At the time when the tathāgata would come in a hundred years, the great Bodhi tree shined a ray of light called Sarva­jagad­buddha­darśana­vipāka­kuśala­mūla­saṃbhavā. The beings who were touched by that ray of light attained the perception of the arising of the tathāgatas. F.122.a

“At the time when the tathāgata would come in seven days, the great Bodhi tree shined a ray of light called Sarva­sattva­praharṣa­prīti­prāmodya­samudaya­nirghoṣā. The beings who were touched by that ray of light developed the great power of the joy of seeing the tathāgatas.

“Noble one, he ripened beings through that kind of immeasurable method of ripening through light rays for a thousand years. Then, on reaching the seventh day, he blessed the entire world realm as completely pure by shaking it through an immeasurable method for shaking it. In each instant of mind, all the pure buddha realms of all the tathāgatas in the ten directions with their various inconceivable displays appeared in that buddha realm.

“On the last, seventh, day, the beings in that world realm had been ripened by the sight of the buddhas, and they all came to face the bodhimaṇḍa.

“Then, from all that world realm’s Cakravāla mountains, from all the Sumeru mountains, from all mountains, from all rivers, from all oceans, from all trees, from all the surface of the ground, from all towns, from all walls, from all dwellings, from all aerial palaces, from all clothes, jewelry, and enjoyments, from all musical trees, from all sounds of musical instruments, from all emanated displays, from each perceived thing, there came the description of the range of activity and the power of all tathāgatas, and there issued forth clouds of all incenses and perfumes; clouds of lights shining from jewels; clouds of lights shining from all perfumes and incenses; F.122.b clouds in the form of all perfume and jewels;^[1431] clouds of all clothing, jewels, and precious jewelry; clouds of Sumerus of various precious flowers; many clouds of various powders; and clouds of the light rays of all the tathāgatas. The Cakravāla mountains and so forth emitted clouds of the halos of light of all the tathāgatas. They resounded with clouds of the music of all instruments and drums. They emitted clouds of the sound of the prayers of all the tathāgatas. They resounded with clouds of the aspects of voice and the oceans of speech of all the tathāgatas. They manifested clouds of various images of the signs and features of a great being possessed by all the tathāgatas. They revealed countless omens of the coming of a tathāgata.

“The lotus Sarva­tryadhva­tathāgata­viṣaya­patra­saṃdhi­vidyotita­megha­vyūha had a retinue of great lotuses that were all made of the kings of jewels. On the filaments and pericarps of the great lotuses that were the retinue of the great lotus made of the kings of jewels, there were precious lion thrones with great lotuses in their centers. They were as numerous as the atoms in ten buddha realms. As many bodhisattvas as there are atoms in ten buddha realms were seated cross-legged around those thrones with a precious center.

“The moment that tathāgata, the Bhagavat Samanta­jñāna­ratnārci­śrī­guṇa­ketu­rāja, attained the highest, complete enlightenment of buddhahood, many tathāgatas in world realms in the ten directions also attained the highest, complete enlightenment of buddhahood and, in accordance with the dispositions of beings, turned the wheel of the Dharma. F.123.a

“The countless beings in those world realms were turned away from all lower realms and downfalls. Countless beings were brought to rebirth in the higher realms. Countless beings were established on the level of the śrāvakas. Countless beings were ripened for the enlightenment of the pratyeka­buddhas. Countless beings were ripened for the enlightenment that arises in the light of power. Countless beings were ripened for enlightenment in the banner of stainless diligence. Countless beings were established in the enlightenment that arises in dwelling in meditation on the Dharma. Countless beings were ripened for the enlightenment that arises in meditation on the purification of the faculties. Countless beings were ripened for the enlightenment that arises in comprehending the practice of the equanimity of strength. Countless beings were established in the enlightenment that arises in the emergence of the yāna with its field of attention turned toward the city of the Dharma. Countless beings were established in the enlightenment that arises in the yāna of the ways of various miraculous manifestations that pervade everywhere. Countless beings were established in the enlightenment that arises in the way of being dedicated to practice. Countless beings were established in the enlightenment that arises in the ways of entering samādhi. Countless beings developed the aspiration for the enlightenment of the bodhisattvas. Countless beings were established on the bodhisattva path. Countless beings were established on the pure path of the perfections.F.123.b Countless beings were established on the first bodhisattva bhūmi.^[1432] Countless beings were established on the second, third, fourth, fifth, sixth, seventh, eighth, and ninth bodhisattva bhūmis.

Countless beings were established on the tenth bhūmi. Countless beings were brought into the preeminent conduct and prayers of the bodhisattvas. Countless beings were established in the completely good conduct and prayers of the bodhisattvas.

“In that way, the Tathāgata turned the wheel of the Dharma through the inconceivable miraculous manifestations and the power of the preeminence of a buddha, so that in each instant of mind he guided realms of beings without end or center.

“All the beings of that world realm understood the Dharma taught by that tathāgata through various bodies and the accomplishment of various skillful methods.

“In order to guide those beings in the royal capital Ratna­kusuma­pradīpā, who were proud and arrogant because of their form, color, scope, and enjoyments and had no care for one another, the bodhisattva Samanta­bhadra manifested a supreme color and form and went to the royal capital. His halo was so vast that it illuminated the entire royal capital.^[1433]

“The light of the royal capital, the light from the body of the cakravartin king Vairocana­ratna­padma­garbha­śrī­cūḍa, the light from the precious queen, the light from the precious trees, the light from the precious jewels, the light from the sun, moon, planets, and stars, and whatever lights there were in Jambudvīpa all ceased to shine.

“For example, F.124.a when the sun shines, darkness and the light of the moon, planets, stars, and constellations vanish, and the light from fire and jewels vanishes. In the same way, through being outshined by the bodhisattva Samanta­bhadra, all the lights in Jambudvīpa vanished.

“It is just as if, for example, you were to place some lampblack^[1434] in front of a lump of Jambu River gold, it would not be beautiful, would not be bright, would not glow, and would not shine. In the same way, when the physical forms of those beings were in front of the bodhisattva Samanta­bhadra, they were not beautiful, were not bright, were not glowing, and were not shining.

“They thought, ‘In front of him our bodies, light, color, and brilliance are not beautiful, not bright, not glowing, and they do not shine. Is this a deva or Brahmā whose attributes we are unable to comprehend?’

“Then the bodhisattva Samanta­bhadra stood in the sky above the aerial palace of the cakravartin king Vairocana­ratna­padma­garbha­śrī­cūḍa, which was in the center of the royal capital Ratna­kusuma­pradīpā. He said to the cakravartin king Vairocana­ratna­padma­garbha­śrī­cūḍa, ‘Great king, know this! A tathāgata arhat samyak­saṃbuddha has appeared in this world. He is dwelling in your land, at the bodhimaṇḍa called Samantāvabhāsana­dharma­megha­nirghoṣa­dhvaja.’^[1435]

“When the king’s daughter, Samanta­jñānārci­padma­bhadrābhirāma­netra­śrī­candrā, saw the bodhisattva Samanta­bhadra’s body, light, miracles, and adornments and heard his voice,^[1436] she experienced a powerful happiness and delight.^[1437]F.124.b

“At that time, she thought, ‘May I, through whatever roots of merit I accumulate, attain a body like that! May I have that kind of jewelry, those kinds of characteristics, that kind of conduct, and those kinds of miraculous powers! Just as he has brought a great light for beings in the darkness of night and told them of the birth of a buddha, so may I dispel the darkness of ignorance in beings and bring them the light of great wisdom! Wherever I am reborn, may I never in all those lives be separated from this kalyāṇamitra!’

“Then, noble one, the cakravartin king Vairocana­ratna­padma­garbha­śrī­cūḍa, with the four divisions of his army,^[1438] with his seven jewels, with his retinue of women, and with his ministers and the people of his land, through the king’s miraculous powers, through the great might of the king, rose up into the sky above the royal capital Ratna­kusuma­pradīpā to a height of one yojana. He filled the whole of Jambudvīpa and the entire four-continent world with a great light. In order to encourage all beings to come and see the Buddha, he manifested his image on all the precious mountains and became present before all beings in the four-continent world realm and sang a song of verses that praised seeing the Buddha: