大方廣佛華嚴經

At that time, the bodhisattva Samantabhadra universally contemplated the entire assembly of bodhisattvas. Employing skillful means coextensive with the Dharma-realm, skillful means coextensive with the realm of space, skillful means coextensive with the realm of sentient beings, coextensive with the three times, with all kalpas, with the karma of all sentient beings, with the desires of all sentient beings, with the understandings of all sentient beings, with the faculties of all sentient beings, with the times when all sentient beings attain maturity, and skillful means coextensive with the luminous reflections of all dharmas, he expounded for the bodhisattvas ten kinds of Dharma statements, thereby revealing, demonstrating, illuminating, and proclaiming this Lion’s Yawn samadhi.

These are the ten:

A Dharma statement capable of simultaneously revealing, within every mote of dust in all Buddha-lands throughout the Dharma-realm, the successive appearances of the Buddhas in the world and the successive formation and destruction of the lands.

A Dharma statement capable of simultaneously revealing, throughout all Buddha-lands in the realm of space, voices praising the Tathagata’s virtues until the end of future kalpas.

A Dharma statement capable of simultaneously revealing, throughout all Buddha-lands in the realm of space, the immeasurable and boundless gateways through which the Tathagatas appear in the world and attain Perfect Enlightenment.

A Dharma statement capable of simultaneously revealing, throughout all Buddha-lands in the realm of space, the Tathagata seated at the bodhimanda amid an assembly of bodhisattvas.

A Dharma statement that, in every pore and in every thought, brings forth transformation-bodies of all Buddhas of the three times, filling the Dharma-realm.

A Dharma statement capable of causing a single body to fill the seas of lands throughout the ten directions and appear equally everywhere.

A Dharma statement capable of revealing, within all realms, the spiritual transformations of all Buddhas of the three times.

A Dharma statement capable of revealing, within every mote of dust in all Buddha-lands, Buddhas of the three times as numerous as the motes of dust in all Buddha-lands, together with their spiritual deeds throughout immeasurable kalpas.

A Dharma statement capable of causing every pore to bring forth the voices of the ocean of great vows of all Buddhas of the three times, thereby awakening, teaching, and guiding all bodhisattvas until the end of future kalpas.

A Dharma statement capable of causing the Buddhas’ lion thrones, equal in extent to the Dharma-realm, the assemblies of bodhisattvas, and the adorned bodhimandas to turn the wondrous Dharma wheels until the end of future kalpas.

Disciples of the Buddha! Beginning with these ten Dharma statements, there are Dharma statements as numerous as the motes of dust in an ineffable number of Buddha-lands, all of which are realms of the Tathagata’s wisdom.

At that time, wishing to restate this meaning, Samantabhadra, sustained by the Buddha’s spiritual power, contemplated the Tathagata, contemplated the assembly, contemplated the Buddha’s inconceivable realm, contemplated the boundless samadhis of the Buddhas, contemplated the inconceivable oceans of worlds, contemplated the inconceivable illusory wisdom of dharmas, contemplated how all the inconceivable Buddhas of the three times are equally the same, and contemplated the immeasurable and boundless words expressive of all dharmas. He then spoke these verses:

Within each and every pore,

In seas of lands numerous as motes of dust,

A Buddha is seated in each,

Each attended by an assembly of bodhisattvas.

Within each and every pore

Are immeasurable seas of lands;

Buddhas sit upon seats of bodhi,

Thus pervading the Dharma-realm.

Within each and every pore,

Buddhas as numerous as the dust motes in all lands

Are surrounded by assemblies of bodhisattvas,

And proclaim the practices of Samantabhadra.

A Buddha sits within a single land,

Yet fills the lands throughout the ten directions;

Immeasurable assemblies of bodhisattvas

All gather at the Buddha’s dwelling place.

Oceans of merit of bodhisattvas,

Numerous as the dust motes in a hundred million lands,

All arise from within the assembly

And fill the lands throughout the ten directions.

They all abide in the practices of Samantabhadra;

They all traverse the ocean of the Dharma-realm,

Appearing universally throughout every land

And entering the assemblies of all Buddhas together.

Seated peacefully in all lands,

They listen attentively to every Dharma teaching;

Within each and every land,

They cultivate all practices for a hundred million kalpas.

Through the practices cultivated by bodhisattvas,

They universally comprehend the vast ocean of Dharma practices,

Enter the ocean of great vows,

And abide in the realm of the Buddhas.

They fully comprehend the practices of Samantabhadra,

Giving rise to all Buddhadharmas;

Complete in the ocean of the Buddhas’ merits,

They extensively manifest spiritual powers.

Clouds of bodies, numerous as motes of dust,

Fill all lands everywhere;

They universally rain down the nectar of Dharma,

Causing beings to abide in the Buddha Way.

At that time, the Blessed One, wishing to enable the bodhisattvas to abide in the Tathagata’s vast Lion’s Yawn samadhi, emitted from the white urna between his eyebrows a great radiance called the Gateway Universally Illuminating the Dharma-realms of the Three Times. Accompanied by radiances as numerous as the motes of dust in an ineffable number of Buddha-lands, it universally illuminated the Buddha-lands in all oceans of worlds throughout the ten directions.

At that time, in the Jeta Grove, the great assembly of bodhisattvas saw all Buddha-lands throughout the Dharma-realm and the realm of space. Within each and every mote of dust were Buddha-lands as numerous as the motes of dust in all Buddha-lands, with their various names, colors, purities, dwelling places, and forms.

In all such Buddha-lands, great bodhisattvas sat upon lion thrones at bodhimandas and attained Perfect Enlightenment. Great assemblies of bodhisattvas surrounded them before and behind, while the rulers of the worlds made offerings.

They saw some who, amid assemblies in an ineffable number of Buddha-lands, emitted wondrous voices that filled the Dharma-realm and turned the wheel of the true Dharma.

They saw some within celestial palaces, dragon palaces, yaksha palaces, and the palaces of gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and others.

They saw some in the human realm—in villages, settlements, royal capitals, and great cities—manifesting various clans, names, bodies, physical characteristics, and radiances. They assumed various deportments, entered various samadhis, and manifested various transformations. Sometimes they themselves employed various languages and voices; at other times they caused bodhisattvas in great assemblies to proclaim the true Dharma in various forms of speech.

Within this assembly, the great congregation of bodhisattvas thus beheld the profound samadhis and mighty spiritual powers of the Buddhas, the Tathagatas.

Throughout the Dharma-realm and the realm of space, in all ten directions, they abide in accordance with the thoughts of sentient beings. From the most distant past up to the present, within all bodies of lands, all bodies of sentient beings, and all pathways of space, in each place no larger than the tip of a hair, there are lands as numerous as motes of dust, produced by various karmas and abiding in succession. In each there is also a bodhimanda.

The assemblies of bodhisattvas thus saw the Buddha’s spiritual power, which neither disrupts the three times nor disrupts the world, yet manifests images within the minds of all sentient beings. In accordance with the inclinations of all sentient beings, the Buddha emits wondrous voices that enter all assemblies everywhere and manifests universally before all sentient beings. His forms and characteristics differ, but his wisdom does not.

According to what is appropriate, he reveals the Buddhadharma, teaching, transforming, taming, and subduing all sentient beings without ever ceasing.

All who were able to behold this spiritual power did so because they had been embraced by the roots of goodness of Vairocana Tathagata in the past. Some had formerly been gathered in through the Four Means of Embracing. Some had been brought to maturity by seeing, hearing, recollecting, or drawing near to him.

Some had previously been taught to arouse the aspiration for unsurpassed bodhi. Some had planted roots of goodness together in the presence of Buddhas in the past. Some had formerly been taught, transformed, and brought to maturity through skillful means arising from omniscient wisdom.

Therefore, they all entered the Tathagata’s inconceivable and most profound samadhi of great spiritual power, which pervades the Dharma-realm and the realm of space. Some entered the Dharma-body, and some entered the physical body. Some entered the practices accomplished in former times.

Some entered the complete perfection of all paramita gateways. Some entered the pure and adorned wheels of practice. Some entered the bodhisattva stages.

Some entered the power for attaining Perfect Enlightenment. Some entered the undifferentiated samadhi of great spiritual transformation in which the Buddha abides. Some entered the Tathagata’s powers of wisdom and wisdom of fearlessness.

Some entered the ocean of the Buddhas’ unobstructed eloquence.

Those bodhisattvas, by means of such understandings, paths, gateways, entrances, principles, conformities, wisdoms, aids to the path, skillful means, and samadhis, entered such skillful gateways into the ocean of the Buddha’s spiritual transformations, as numerous as the dust motes in ten ineffable Buddha-lands.

What were those samadhis?

They were: the samadhi of universally adorning the Dharma realm; the samadhi of universally illuminating all unobstructed realms of the three periods of time; the samadhi of the light of wisdom that knows the Dharma realm to be without differentiation; the samadhi of entering the realm of the Tathagata without wavering or turning; the samadhi of universally illuminating boundless space; the samadhi of entering the powers of the Tathagata; the samadhi of adornment through the Buddha’s fearlessness, courage, and vigorous exertion; the samadhi of the treasury revolving throughout the entire Dharma realm; the samadhi of appearing universally throughout the entire Dharma realm like the moon and expounding it widely with unobstructed sounds; the samadhi of the universally pure light of Dharma;

the samadhi of the unobstructed treasury and banner of the Dharma King; the samadhi of beholding the oceans of all Buddhas within each and every realm; the samadhi of manifesting bodies throughout all worlds; the samadhi of entering the realm of the undifferentiated body of the Tathagata; the samadhi of the treasury of great compassion that accords with all worlds; the samadhi of knowing that all dharmas leave no trace; the samadhi of knowing that all dharmas are ultimately quiescent and extinguished; the samadhi of being able, although attaining nothing, to transform and appear universally throughout the world; the samadhi of universally entering all lands; the samadhi of adorning all Buddha-lands and attaining perfect enlightenment;

the samadhi of contemplating the distinct physical characteristics of all rulers of worlds; the samadhi of contemplating the realms of all sentient beings without obstruction; the samadhi capable of giving birth to the mothers of all Tathagatas; the samadhi capable of cultivating and entering the meritorious paths of all oceans of Buddhas; the samadhi of manifesting spiritual transformations within each and every realm until the end of the future; the samadhi of entering the ocean of the past deeds of all Tathagatas; the samadhi of preserving the lineage of every Tathagata until the end of the future; the samadhi of causing all oceans of Buddha-lands throughout the ten directions to become pure through the power of resolute understanding;

the samadhi of universally illuminating, in a single thought, all the dwelling places of the Buddhas; the samadhi of entering the unobstructed bounds of all realms; the samadhi of causing all worlds to become a single Buddha-land; the samadhi of producing all transformation bodies of the Buddhas; the samadhi of knowing the oceans of all faculties through the wisdom of the Vajra King; the samadhi of knowing that all Tathagatas share one and the same body; the samadhi of knowing that all things established throughout the Dharma realm abide at the bounds of thought; the samadhi of manifesting nirvana throughout the vast lands of the entire Dharma realm; the samadhi of causing beings to dwell in the supreme state;

the samadhi of manifesting the distinct bodies of the various kinds of sentient beings in all Buddha-lands; the samadhi of universally entering the wisdom of all Buddhas; the samadhi of knowing the nature and characteristics of all dharmas; the samadhi of universally knowing in a single thought the dharmas of the three periods of time; the samadhi of universally manifesting the Dharma-realm body in every thought; the samadhi of knowing, through courageous lion-like wisdom, the successive appearances of all Tathagatas in the world; the samadhi of perfecting the wisdom-eye throughout all realms of the Dharma realm; the samadhi of courageously advancing toward the ten powers; the samadhi of radiating the light of perfected merit to illuminate the world universally;

the samadhi of the immovable treasury; the samadhi of teaching one dharma that universally enters all dharmas; the samadhi of explaining and interpreting one dharma through all the distinct sounds of speech; the samadhi of expounding the nondual Dharma of all Buddhas; the samadhi of knowing without obstruction the bounds of the three periods of time; the samadhi of knowing all kalpas to be without differentiation; the samadhi of entering the subtle skillful means of the ten powers; the samadhi of accomplishing all bodhisattva practices throughout all kalpas without interruption; the samadhi of universally manifesting bodies throughout the ten directions; the samadhi of freely attaining perfect enlightenment within the Dharma realm;

the samadhi of producing every peaceful and secure experience; the samadhi of producing every kind of adornment to adorn the realm of space; the samadhi of producing, in every thought, clouds of transformation bodies equal in number to sentient beings; the samadhi of the Tathagata’s pure, space-like moonlight; the samadhi of constantly beholding all Tathagatas abiding in space; the samadhi of revealing all the adornments of the Buddhas; the samadhi of the lamp illuminating the meanings of all dharmas; the samadhi of illuminating the realms of the ten powers; the samadhi of the banner-like marks of all Buddhas of the three periods of time; the samadhi of the single secret treasury of all Buddhas; the samadhi in which everything done in every thought reaches ultimate completion;

the samadhi of the inexhaustible treasury of merit; the samadhi of beholding the boundless realms of the Buddhas; the samadhi of steadfastly abiding in all dharmas; the samadhi of manifesting all the transformations of the Tathagatas and enabling all beings to know and behold them; the samadhi in which the sun of the Buddha constantly appears in every thought; the samadhi of fully knowing in a single day all dharmas of the three periods of time; the samadhi of proclaiming in universal sounds the quiescence and extinction of the nature of all dharmas; the samadhi of beholding the sovereign powers of all Buddhas; the samadhi of the blossoming lotus of the Dharma realm; the samadhi of contemplating all dharmas as being like space, with no abiding place;

the samadhi of universally entering the oceans of the ten directions into a single direction; the samadhi of entering the bottomless depths of the entire Dharma realm; the samadhi of radiating all lights from a body of quiescence; the samadhi of manifesting in a single thought all great vows of spiritual powers; the samadhi of attaining perfect enlightenment at all times and in all places; the samadhi of entering the entire Dharma realm through a single adornment; the samadhi of universally manifesting the bodies of all Buddhas; the samadhi of knowing the vast and supreme wisdom of spiritual powers of all sentient beings; the samadhi in which one’s body pervades the Dharma realm in a single thought; the samadhi of manifesting the pure Dharma realm of the One Vehicle;

the samadhi of entering the Dharma realm through the universal gateway and manifesting magnificent adornments; the samadhi of sustaining the Dharma wheels of all Buddhas; the samadhi of adorning one Dharma gateway with all Dharma gateways; the samadhi of embracing the realms of all sentient beings through vows and practices like Indra’s net; the samadhi of discerning the gateways of all worlds; the samadhi of freely roaming while riding upon a lotus; the samadhi of knowing, through spiritual wisdom, the many distinctions among all sentient beings; the samadhi of causing one’s body constantly to appear before all sentient beings; the samadhi of knowing the ocean of distinct sounds, languages, and expressions of all sentient beings;

the samadhi of knowing the distinct wisdom and spiritual powers of all sentient beings; the samadhi of the treasury of impartial great compassion; the samadhi in which all Buddhas enter the ultimate state of the Tathagata; and the lion’s-stretch samadhi of contemplating all the places of liberation of the Tathagatas.

By means of samadhis as numerous as the dust motes in ineffable Buddha-lands, the bodhisattvas entered the ocean of spiritual transformations of Vairocana Tathagata’s samadhi that fills the entire Dharma realm in every thought.

Those bodhisattvas were all endowed with great wisdom, spiritual powers, keen discernment, and mastery. They dwelt upon the ground of wisdom. Although their vast wisdom, which universally contemplated all things, arose from the lineage of wisdom, omniscience was ever manifest before them.

They had attained the pure eye of wisdom, free from the blindness of delusion. They served as Guiding Masters for sentient beings, abided in the equality of the Buddhas, and made no distinctions among any dharmas. They thoroughly comprehended all realms and knew that the nature of all worlds is quiescent and has nothing upon which to rely.

They went throughout the lands of all Buddhas without attachment. They could contemplate all dharmas without abiding in them. They universally entered the palaces of all wondrous dharmas without arriving anywhere.

They taught and guided all worlds, universally manifesting places of peace and security for all sentient beings. Wisdom and liberation were the paths upon which they traveled. They constantly abided in freedom from craving by means of the wisdom-body, transcended the ocean of outflows, and revealed the ultimate reality.

Their perfect light of wisdom universally perceived all dharmas. They abided in samadhi, firm and unmoving. Toward sentient beings they constantly aroused great compassion.

They knew that all Dharma gateways are like illusions, all sentient beings are like dreams, all Tathagatas are like reflections, all sounds and speech are like echoes, and all dharmas are like transformations. They skillfully accumulated supreme practices and vows. Their wisdom was perfect and pure, their skillful means complete, and their minds utterly quiescent.

They skillfully entered all realms of dharani. They possessed the power of courageous and inexhaustible samadhi. They attained the luminous eye of wisdom and abided at the boundary of the Dharma-realm.

They reached the state in which nothing can be attained in any dharma. They cultivated a boundless ocean of wisdom. They reached the ultimate other shore of the Perfection of Wisdom.

They were sustained by prajnaparamita. Through the Perfection of Spiritual Powers, they universally entered all worlds. Relying upon the Perfection of Samadhi, they attained mastery of mind.

With unerring wisdom, they understood all meanings. With skillful analytical wisdom, they disclosed and revealed the treasury of Dharma. With manifest and discerning wisdom, they clearly understood and explained words and expressions.

Through the power of great vows, they expounded the Dharma without end. With fearlessness, they uttered the great lion’s roar. They always delighted in contemplating the Dharma that has no support.

With the pure Dharma-eye, they universally contemplated all things. With the pure moon of wisdom, they illuminated the formation and destruction of worlds. With the light of wisdom, they illuminated the truth of ultimate reality.

Their merit and wisdom were like a vajra mountain, beyond the reach of every analogy. Skillfully contemplating all dharmas, they caused their faculty of wisdom to increase. Courageous and vigorous, they subdued the hosts of maras.

Their immeasurable wisdom, majestic radiance, and splendor blazed brilliantly. Their bodies transcended all worlds. They attained unobstructed wisdom regarding all dharmas.

They skillfully awakened to the boundaries of the finite and the infinite. They abided at the all-pervasive boundary and entered the boundary of ultimate reality. The contemplative wisdom of signlessness was ever manifest before them.

They skillfully accomplished all bodhisattva practices. With nondual wisdom, they knew all realms. They universally perceived all classes of beings in the worlds.

They universally abided throughout all Buddha-lands. Their lamp of wisdom was perfect, unobstructed with respect to all dharmas. They emitted the pure light of Dharma, illuminating the lands of the ten directions.

They were true fields of merit for the world. Whether seen or heard, they brought every aspiration to fulfillment. Their lofty merit surpassed that of all worlds.

Courageous and fearless, they subdued adherents of non-Buddhist paths. They proclaimed the sound of Dharma throughout all lands. They beheld all Buddhas without ever becoming weary or satisfied.

They had attained mastery of the Buddha’s Dharma-body. In accordance with the capacities of those to be taught and transformed, they manifested bodies for them. A single body filled all Buddha-lands.

They had attained pure and sovereign spiritual powers. Riding the vessel of great wisdom, they came and went without obstruction. Their perfect wisdom pervaded the Dharma-realm, like the rising sun illuminating all the world.

In accordance with the minds of sentient beings, they manifested forms and images. They clearly knew the faculties, dispositions, desires, and inclinations of all sentient beings. They entered the realm of noncontention of all dharmas.

They knew that the nature of dharmas is unborn and unarisen. They could freely cause great dharmas and small dharmas to enter one another. They decisively understood the exceedingly profound principles of the Buddha-ground.

With inexhaustible phrases, they expressed profound meanings. Within a single sentence, they expounded the entire ocean of sutras. They attained the dharani of the wisdom-body.

Whatever teachings they received and retained, they never forgot. In a single thought, they could recollect events from immeasurable kalpas. In a single thought, they clearly knew the wisdom of all sentient beings throughout the three periods of time.

They constantly used every gateway of dharani to expound the boundless ocean of Dharma of the Buddhas. They perpetually turned the pure, irreversible Dharma-wheel, causing all sentient beings to give rise to wisdom. They attained the luminous wisdom of the Buddha’s realm.

They entered the exceedingly profound Samadhi of Excellent Vision. They entered the unobstructed boundary of all dharmas. With respect to all dharmas, they attained sovereign supreme wisdom.

Every realm was pure and adorned. They universally entered the entire Dharma-realm throughout the ten directions. Wherever those places were, they reached them all.

Within each and every mote of dust, they manifested the attainment of Perfect Enlightenment. Within the nature that is devoid of form, they manifested all forms. They universally drew all directions into a single direction.

These bodhisattvas possessed such boundless treasuries of merit and wisdom. They were constantly praised by the Buddhas. No amount of words could exhaustively describe their virtues. All these bodhisattvas were gathered within the Jeta Grove. They had entered deeply into the Tathagata’s great ocean of virtues. They all beheld the Buddha’s radiant light.

At that time, the bodhisattvas received the inconceivable light of the true Dharma, and their hearts were filled with joy.

Upon their own bodies, upon the towers and their adornments, upon the lion thrones on which they sat, and upon every object throughout the Jeta Grove, they magically manifested various clouds of magnificent adornments, filling the entire Dharma-realm throughout the ten directions.

In every thought, they emitted great clouds of light that filled the ten directions and could awaken all sentient beings. They manifested clouds of mani-jeweled bells filling the ten directions, which produced wondrous sounds that chanted praises of all the virtues of the Buddhas of the three periods of time. They manifested clouds of every kind of music filling the ten directions; within that music were proclaimed the karmic deeds and retributions of all sentient beings.

They manifested clouds of the forms and characteristics of all bodhisattvas’ vows and practices filling the ten directions, proclaiming the great vows of the bodhisattvas. They manifested clouds of all the Tathagatas’ sovereign transformations filling the ten directions, proclaiming the languages and voices of all Buddha-Tathagatas. They manifested clouds of all bodhisattvas’ bodies adorned with excellent marks filling the ten directions, describing the successive appearances of the Tathagatas in all lands.

They manifested clouds of the places of enlightenment of the Tathagatas of the three periods of time filling the ten directions, revealing all the virtues and adornments of the Tathagatas’ attainment of Perfect Enlightenment. They manifested clouds of all Dragon Kings filling the ten directions and raining down every kind of fragrance. They manifested clouds of the bodies of all Lords of the World filling the ten directions, expounding the practices of the bodhisattva Samantabhadra.

They manifested clouds of pure Buddha-lands adorned with every kind of jewel filling the ten directions, revealing all Tathagatas turning the wheel of the true Dharma.

Because these bodhisattvas had attained the inconceivable light of Dharma, they accordingly manifested such clouds of magnificent spiritual transformations, as numerous as the dust motes in an ineffable number of Buddha-lands.

At that time, through the Buddha’s spiritual power, the bodhisattva Manjushri wished to restate the spiritual transformations within the Jeta Grove. Having contemplated the ten directions, he spoke these verses:

You should behold the Jeta Grove:

Through the Buddha’s awesome spiritual power, it is vast and boundless;

All its adornments are fully revealed,

Filling the worlds of the ten directions.

All the lands throughout the ten directions,

With boundless varieties of magnificent adornments,

Within the jeweled thrones and every realm,

Clearly manifest their forms and images.

From the pores of the Buddha’s disciples appear—

Clouds of splendid, radiant jeweled adornments

Uttered the Tathagata’s subtle, wondrous sounds

Throughout all lands in the ten directions.

Amid jeweled flowering trees, wondrous bodies appeared,

Their physical marks resembling those of Brahma Kings;

Arising from meditative concentration, they walked forth,

Their deportment in coming and going ever serene and still.

Within every pore of the Tathagata

Inconceivable transformation bodies constantly appeared,

All like the great Bodhisattva Samantabhadra,

Adorned with the marks of a great being.

In the sky above the Jeta Grove,

All the adornments emitted wondrous sounds,

Proclaiming everywhere how the bodhisattvas of the three times

Accomplish the entire ocean of merit and virtue.

The jeweled trees within the Jeta Grove

Also emitted immeasurable wondrous sounds,

Expounding how the oceans of karma of all beings

Are each of many different kinds.

Within every realm throughout the grove

The Buddha-Tathagatas of the three times appeared;

Each Buddha manifested great spiritual powers

As numerous as dust motes in oceans of lands throughout the ten directions.

All the lands throughout the ten directions,

As numerous as dust motes in all oceans of lands,

Entered the pores of the Tathagata,

Their successive adornments all clearly seen.

Within every adornment, Buddhas appeared,

As numerous as all beings throughout the worlds;

Each emitted great radiance,

And all liberated the myriad kinds of beings according to what was appropriate.

Fragrant, radiant flowers and treasuries of jewels,

And all clouds of splendid adornments,

Were vast in extent, equal to space,

Filling all lands throughout the ten directions.

All Buddhas of the ten directions and the three times,

And all the wondrous adornments of their places of enlightenment,

Within the realm of this garden grove,

Each appeared distinctly in visible form.

All the Buddha’s disciples, the Samantabhadras,

And lands adorned throughout oceans of hundreds of thousands of kalpas,

Immeasurable in number, equal to the number of beings,

All appeared fully within this grove.

At that time, illumined by the Buddha’s samadhi-radiance, these bodhisattvas immediately entered that samadhi. Each bodhisattva attained as many gateways of great compassion for benefiting and bringing peace and happiness to all beings as there are dust motes in an ineffable number of Buddha-lands. From every pore of the bodies of these bodhisattvas shone forth as many rays of light as there are dust motes in an ineffable number of Buddha-lands.

Within each ray of light appeared through transformation as many bodhisattvas as there are dust motes in an ineffable number of Buddha-lands. Their bodily forms resembled those of the lords of the worlds. They appeared universally before all beings, pervading the Dharma-realm throughout the ten directions, and employed various skillful means to teach, transform, tame, and guide them.

They sometimes manifested as many gateways to the impermanence of heavenly palaces as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to the taking of birth by all beings as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to the cultivation and practice of all bodhisattvas as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways of dream states as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to the great vows of bodhisattvas as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to the shaking of worlds as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to the discernment of worlds as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to appearing and being born in worlds as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to the Dana Paramita as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to the Paramita of Giving, by which all Tathagatas cultivated meritorious deeds and austere practices, as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to the Kshanti Paramita, in which limbs of the body were severed, as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many diligent practices of the Virya Paramita as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to the meditative concentrations and liberations through which all bodhisattvas cultivated samadhis as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to the light of wisdom that perfects the Buddha path as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to relinquishing countless bodies and lives in search of a single passage or sentence of the Buddhadharma as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to drawing near to all Buddhas and inquiring about all Dharmas without weariness as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to going to all beings in accordance with their circumstances, desires, and inclinations, skillfully bringing them to maturity and causing them to abide in the radiance of the ocean of all-knowledge, as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to subduing the hosts of maras, restraining followers of non-Buddhist paths, and revealing the power of a bodhisattva’s merit and wisdom as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to the illuminating wisdom that knows every craft and skill as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to the illuminating wisdom that knows the distinctions among all beings as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to the illuminating wisdom that knows the distinctions among all dharmas as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to the illuminating wisdom that knows the differences among the inclinations of the minds of all beings as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to the illuminating wisdom that knows the faculties, conduct, afflictions, and habitual tendencies of all beings as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to the illuminating wisdom that knows the karma of all beings as there are dust motes in an ineffable number of Buddha-lands.

They sometimes manifested as many gateways to awakening all beings as there are dust motes in an ineffable number of Buddha-lands.

Through as many such gateways of skillful means as there are dust motes in an ineffable number of Buddha-lands, they went to the dwelling places of all beings and brought them to maturity.

That is to say, they went sometimes to heavenly palaces; sometimes to dragon palaces; sometimes to the palaces of yakshas, gandharvas, asuras, garudas, kinnaras, or mahoragas; sometimes to the palaces of Brahma Kings; sometimes to the palaces of human kings; sometimes to the palace of King Yama; and sometimes to the dwelling places of animals, hungry ghosts, or hell beings. With impartial great compassion, impartial great vows, impartial wisdom, and impartial skillful means, they gathered in and accepted all beings.

Some were tamed upon seeing them. Some were tamed upon hearing them. Some were tamed by recollecting them. Some were tamed by hearing their voices. Some were tamed by hearing their names. Some were tamed by seeing their halos. Some were tamed by seeing their nets of light.

In accordance with the inclinations of the minds of all beings, they went to their dwelling places and caused them to obtain benefit.

Disciples of the Buddha! In the Jeta Grove, these bodhisattvas, wishing to bring all beings to maturity, sometimes appeared within magnificently adorned palaces.

At other times, they manifested as dwelling for a long time upon their jeweled lion thrones, while assemblies at places of enlightenment throughout the ten directions were all enabled to see them. Yet they never departed from this Jeta Grove, the dwelling place of the Tathagata.

Disciples of the Buddha! These bodhisattvas sometimes manifested immeasurable transformation bodies.

At other times, each manifested alone, without companions. They manifested as shramanas, brahmans, ascetics, strong and corpulent persons, kings of physicians, merchant chiefs, those of pure livelihood, musicians, servants of heavenly beings, or artisans skilled in crafts and techniques.

Going to every village, town, city, and metropolis where beings dwelt, these bodhisattvas, according to what was appropriate, employed every kind of body, deportment, sound, speech, and dwelling place to practice the bodhisattva conduct throughout all worlds, like the net of the Lord of the Gods.

Or he spoke of the crafts and occupations of the world. Or he spoke of all wisdom illuminating the world like a bright lamp. Or he spoke of all sentient beings being adorned by the power of karma. Or he spoke of the establishment of the stages of the various vehicles throughout the lands of the ten directions. Or he spoke of the lamp of wisdom illuminating the domains of all dharmas, teaching, transforming, and bringing all sentient beings to maturity. Yet he still never departed from this Jeta Grove of the Tathagata.

At that time, the Youth Manjushri emerged from the pavilion of Excellent Abode, accompanied by immeasurable bodhisattvas who practiced together with him; Vajra Spirits who always followed and attended him; Multitude-Body Spirits who universally made offerings to all Buddhas for the sake of sentient beings; Footstep Spirits who had long ago made firm vows and constantly followed him; Earth-Presiding Spirits who delighted in hearing the wondrous Dharma; Water-Presiding Spirits who constantly cultivated great compassion; Fire-Presiding Spirits whose light of wisdom shone brilliantly; Wind-Presiding Spirits who wore mani jewels as crowns; Direction-Presiding Spirits who thoroughly understood all the protocols of the ten directions;

Night-Presiding Spirits who diligently dispelled the darkness of ignorance; Day-Presiding Spirits who proclaimed and revealed the sun of the Buddha with single-minded diligence and no indolence; Space-Presiding Spirits who adorned all space throughout the Dharma realm; Ocean-Presiding Spirits who universally ferried sentient beings beyond the ocean of conditioned existence; Mountain-Presiding Spirits who constantly and diligently amassed wholesome roots and aids to the Path, lofty as mountains, and directed them toward omniscience; City-Presiding Spirits who constantly and diligently guarded the citadel of bodhicitta within all sentient beings; great Dragon Kings who constantly and diligently guarded the Dharma citadel of unsurpassed wisdom of all modes;

Yaksha Kings who constantly and diligently protected all sentient beings; Gandharva Kings who constantly caused sentient beings to increase in joy; Kumbhanda Kings who constantly and diligently eliminated the various kinds of hungry ghosts; Garuda Kings who always obediently rescued all sentient beings from the ocean of conditioned existence; Asura Kings who vowed to attain Tathagata bodies transcending the world; Mahoraga Kings who rejoiced upon seeing the Buddha and bowed respectfully; great Heavenly Kings who always wearied of birth and death and constantly delighted in seeing the Buddha; and great Brahma Kings who revered all Buddhas, praising them and making offerings.

Manjushri Bodhisattva, together with this assembly of bodhisattvas adorned with such virtues, departed from his dwelling and went together to the Buddha. They circumambulated the Blessed One clockwise an immeasurable number of times and presented various offerings to the Buddha. Having completed their offerings, they took leave of the Buddha and journeyed southward into the human realm.

At that time, by the Buddha’s spiritual power, the Venerable Shariputra saw Manjushri Bodhisattva and the magnificently adorned assembly of bodhisattvas leave Jeta Grove and travel southward through the human realm. He then thought:

I should now follow Manjushri southward.

Having had this thought, the Venerable Shariputra and six thousand bhikshus left their dwelling together and went before the Buddha. They bowed at the Buddha’s feet and stated their intention, and the Buddha gave his permission. They circumambulated the Buddha clockwise three times, took their leave, and went to where Manjushri was.

These six thousand bhikshus had formerly lived together with the Venerable Shariputra and had not long been ordained. Among them were the bhikshus Ocean of Awakening, Excellent Birth, Light of Merit, Great Youth, Auspicious Birth, Pure Conduct, Heavenly Virtue, Wisdom of the Host, Supreme Brahma, and Tranquil Wisdom—six thousand bhikshus such as these.

These bhikshus had previously made offerings to immeasurable Buddhas and had deeply planted wholesome roots. Their power of understanding was vast, their eyes of faith were clear, and their minds were broad and expansive. They contemplated the Buddha’s domain, comprehended the intrinsic nature of dharmas, benefited sentient beings, and constantly and diligently sought the virtues of all Buddhas.

All these bhikshus had attained accomplishment through the Dharma teachings and transformative guidance of Manjushri Bodhisattva.

While they were traveling along the road, the Venerable Shariputra observed the bhikshus and said to Ocean of Awakening:

Ocean of Awakening, you should contemplate the pure body of Manjushri Bodhisattva, adorned with excellent characteristics, which no human or heavenly being can conceive.

Ocean of Awakening, you should contemplate Manjushri Bodhisattva’s dazzling halo, which causes immeasurable sentient beings to give rise to joyful minds.

Ocean of Awakening, you should contemplate Manjushri Bodhisattva’s magnificent net of light, which dispels the immeasurable sufferings and afflictions of sentient beings.

Ocean of Awakening, you should contemplate Manjushri Bodhisattva’s vast and abundant assembly. All within that great assembly are bodhisattvas whom he gathered through wholesome roots cultivated in former times.

Ocean of Awakening, you should contemplate the road along which Manjushri Bodhisattva travels: for eight paces on either side, it is level and magnificently adorned.

Ocean of Awakening, you should contemplate the place where Manjushri Bodhisattva stands: throughout the ten directions, a place of enlightenment constantly revolves along with him.

Ocean of Awakening, you should contemplate the road along which Manjushri travels, replete with the adornments of immeasurable merit and virtue. On both sides of the road, treasuries of precious jewels hidden beneath the earth naturally emerge.

Ocean of Awakening, you should contemplate how Manjushri has made offerings to all Buddhas. Through those wholesome roots, magnificently adorned treasuries of jewels appear among every grove of trees.

Ocean of Awakening, you should contemplate how the Lords of the Worlds rain down clouds of offerings, bow their heads in reverence, and respectfully present offerings to Manjushri Bodhisattva.

Ocean of Awakening, you should contemplate how, whenever all Buddha-Tathagatas throughout the ten directions are about to teach the Dharma, they emit light from the white hair between their brows. That light shines upon Manjushri Bodhisattva’s body and enters through the crown of his head.

At that time, for the sake of the bhikshus, the Venerable Shariputra praised, revealed, and expounded the immeasurable virtues and adornments possessed by the Youth Manjushri.

After hearing this, the bhikshus’ minds became pure, and their faith and understanding became steadfast. They rejoiced beyond measure, and their entire bodies trembled and leapt involuntarily. Their bodies became supple, and their six faculties were joyful and serene.

All their sorrows and sufferings were dispelled, and every defilement and obstruction was exhausted. They constantly saw all Buddhas, deeply sought the true Dharma, and became endowed with the spiritual capacities of bodhisattvas. They attained the awesome power of bodhisattvas, while great compassion and great vows arose spontaneously within them.

They entered the exceedingly profound domains of the various paramitas. The Buddhas of the ten directions constantly appeared before them. They delighted profoundly in omniscience.

The bhikshus said to the Venerable Shariputra:

May the Great Teacher lead us to the place where Manjushri Bodhisattva is.

Shariputra then went together with the bhikshus to where Manjushri Bodhisattva was and said:

Venerable One, these bhikshus request the honor of meeting you.

At that time, the Youth Manjushri was surrounded by immeasurable sovereign bodhisattvas and a great assembly. Like a majestic elephant king turning its body, he turned and looked upon the bhikshus.

The bhikshus immediately bowed at Manjushri Bodhisattva’s feet, joined their palms respectfully, and said:

We now respectfully come before you and reverently bow to you. May Manjushri, the Venerable Shariputra, and the Blessed One, Shakyamuni Buddha, all bear witness to whatever wholesome roots we possess.

Just as Manjushri possesses such a physical body, such a voice, such excellent characteristics, and such mastery, may we also become fully endowed with all these qualities.

Manjushri Bodhisattva told the bhikshus:

Bhikshus! If a good man or good woman accomplishes ten practices directed toward the Mahayana Dharma, that person can swiftly enter the Ground of the Tathagata, how much more so the Grounds of the Bodhisattva.

These are the ten practices:

Amassing all wholesome roots without weariness or aversion.

Seeing all Buddhas, reverently serving them, and making offerings without weariness or aversion.

Seeking all the Dharmas of the Buddhas without weariness or aversion.

Practicing all the paramita practices without weariness or aversion.

Accomplishing all bodhisattva samadhis without weariness or aversion.

To enter successively into all three times without weariness or aversion.

To adorn and purify universally the Buddha-lands of the ten directions without weariness or aversion.

To teach, transform, discipline, and subdue all sentient beings without weariness or aversion.

To accomplish the bodhisattva practices throughout all lands and all kalpas without weariness or aversion.

For the sake of bringing one sentient being to accomplishment, they cultivate as many paramitas as there are motes of dust in all Buddha-fields and attain the Tathagata’s ten powers. Proceeding successively in this manner, for the sake of bringing the entire realm of sentient beings to maturity, they attain all the wisdom-powers of the Tathagata without weariness or aversion.

Bhikshus! If a good man or good woman, having accomplished profound faith, gives rise to these ten practices of freedom from weariness and aversion, that person can nurture all roots of goodness, abandon every class of birth and death, transcend all worldly lineages, and never fall into the ranks of shravakas or pratyekabuddhas. That person is born into the family of all Buddha-Tathagatas, fulfills all bodhisattva vows, studies all the virtues of the Tathagatas, cultivates all bodhisattva practices, and acquires the Tathagata’s wisdom-power to crush the maras and all adherents of non-Buddhist paths. That person can also extinguish all afflictions, enter the bodhisattva grounds, and draw near to the ground of the Tathagata.

At that time, after hearing this Dharma, the bhikshus attained a samadhi called the Unobstructed Eye, through which they beheld all realms of the Buddhas. By attaining this samadhi, they all saw the Buddha-Tathagatas, their bodhimandas, and their assemblies throughout all the immeasurable and boundless worlds of the ten directions. They also saw all classes of sentient beings in the worlds of the ten directions.

They also saw all the distinctions among all the worlds of the ten directions. They also saw all the motes of dust in all those worlds. They also saw the palaces of sentient beings within all those worlds, adorned with various precious substances.

They also heard the voices of the Buddhas and the Tathagatas expounding the various Dharmas; upon hearing the words and explanations of the Buddhas, they understood them all clearly. They were also able to contemplate the faculties and inclinations of all sentient beings in those worlds. They were also able to recollect the ten successive lives, past and future, of all sentient beings in those worlds.

They were also able to recollect the events of the ten past kalpas and the ten future kalpas of those worlds. They were also able to recollect ten former-birth deeds of those Tathagatas, ten occasions on which they attained Perfect Enlightenment, ten occasions on which they turned the Dharma wheel, ten kinds of spiritual powers, ten kinds of Dharma teachings, ten kinds of instructions, and ten kinds of eloquence.

These bhikshus also immediately accomplished ten thousand aspirations for bodhi, ten thousand samadhis, and ten thousand paramitas, all of which were purified.

They further attained the perfect radiance of great wisdom. They acquired the bodhisattvas’ ten subtle, wondrous, and pliant spiritual powers. They abided in the firm and immovable mind of a bodhisattva.

At that time, Bodhisattva Manjushri exhorted the bhikshus to abide in the practices of Samantabhadra. Having abided in the practices of Samantabhadra, they entered the ocean of great vows. Having entered the ocean of great vows, they accomplished the ocean of great vows.

Because they accomplished the ocean of great vows, their minds became pure. Because their minds were pure, their bodies became pure. Because their bodies were pure, they became light and agile.

Because their bodies were pure, light, and agile, they attained great spiritual powers from which there was no further retrogression. Because they attained these spiritual powers, without leaving the feet of Manjushri, they each manifested their bodies throughout all the abodes of the Buddhas of the ten directions. They fully accomplished all Buddhadharmas.