大方廣佛華嚴經

After Bodhisattva Manjusri had instructed the six thousand bhiksus in the Dharma of the bodhicitta, he journeyed southward in stages, passing through the human realm until he reached the eastern side of the City of Blessings. There, in the Forest of Adorned Sala Banners, stood a great stupa shrine where the Buddhas of old had once dwelt and taught and transformed sentient beings. This was also the place where, in ancient times, while cultivating the bodhisattva practices, the Blessed One Shakyamuni had relinquished immeasurable things difficult to relinquish.

For this reason, the renown of this forest extended throughout immeasurable Buddha lands. It was constantly guarded and honored with offerings by devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, and nonhumans.

When Bodhisattva Manjusri and his retinue arrived at the Forest of Adorned Sala Banners, he remained there and expounded the sutra called Universal Illumination of the Dharma Realm, together with a million kotis of nayutas of other sutras.

While he was expounding the sutras, immeasurable hundreds of thousands of kotis of nagas came from the great ocean to hear the Dharma. Having heard it, all the nagas became weary of their dragon bodies and resolved to seek the path to Buddhahood. They all relinquished their dragon bodies and were born among humans or in the heavenly realms. Ten thousand nagas attained irreversibility from unsurpassed, complete, perfect enlightenment.

Moreover, immeasurable and countless sentient beings within the Three Vehicles were all brought under discipline.

At that time, the people of the City of Blessings heard that the Youth Manjusri was at the great stupa shrine in the Forest of Adorned Sala Banners. Immeasurable numbers of people left the city and went to the forest.

There was an upasaka named Great Wisdom who came with a retinue of five hundred upasakas, including Sudatta, Vasudatta, Light of Blessings and Virtue, Possessor of Renown, Renown of Giving, Virtue of the Moon, Good Wisdom, Great Wisdom, Guardian of the Worthy, Victory of the Worthy, and others. Together they approached, bowed at the feet of the Youth Manjusri, circumambulated him three times clockwise, then withdrew and sat to one side.

There were also five hundred upasikas, including Great Wisdom, Good Light, Wondrous Body, Khả Laϣ Body, Worthy Conduct, Worthy Virtue, Worthy Light, Banner Light, Virtuous Light, Good Eyes, and others. Together they approached, bowed at the feet of the Youth Manjusri, circumambulated him three times clockwise, then withdrew and sat to one side.

There were also five hundred youths, including Sudhana, Good Conduct, Good Precepts, Good Deportment, Good Courage, Good Reflection, Good Wisdom, Good Awakening, Good Eyes, Good Arms, Good Light, and others. Together they approached, bowed at the feet of the Youth Manjusri, circumambulated him three times clockwise, then withdrew and sat to one side.

There were also five maidens, including Good and Worthy, Daughter of the Layman Great Wisdom, Worthy Renown and Beautiful Countenance, Steadfast Wisdom, Worthy Virtue, Possessing Virtue, Brahma Longevity, Virtuous Light, Good Light, and others. Together they approached, bowed at the feet of the Youth Manjusri, circumambulated him three times clockwise, then sat to one side.

The Youth Manjusri knew that all the people of the City of Blessings had assembled. In accordance with their inclinations, he freely manifested a body whose brilliant radiance outshone the entire assembly. Through the sovereign power of great loving-kindness, he brought them cool refreshment. Through the sovereign power of great compassion, he aroused the resolve to expound the Dharma. Through the sovereign power of wisdom, he knew the inclinations of their minds. Through his vast eloquence, he prepared to expound the Dharma for them.

At that time, he further contemplated why the youth Sudhana bore that name. He knew that when this youth first entered his mother’s womb, a pavilion made of the seven precious substances spontaneously appeared in his household. Beneath that pavilion were seven hidden treasuries. Above those treasuries, the earth split open of itself and shoots of the seven precious substances sprang forth: gold, silver, lapis lazuli, crystal, pearl, mother-of-pearl, and agate.

After ten months, Sudhana was born, his body and limbs upright, handsome, and complete. At that time, the seven hidden treasuries rose from the earth, radiating dazzling light. Each treasury was square in length, breadth, height, and depth, measuring seven cubits on every side.

Within that household, five hundred vessels made of the seven precious substances also appeared spontaneously, each filled with various articles. Namely, a vajra basin contained every kind of fragrant substance. A fragrant basin contained various garments.

A bowl of beautiful jade contained various supremely exquisite foods. A mani bowl was filled with rare and wondrous treasures. Gold vessels contained silver, and silver vessels contained gold.

Vessels of gold and silver were filled with lapis lazuli and mani jewels. Crystal vessels were filled with mother-of-pearl, and mother-of-pearl vessels were filled with crystal. Agate vessels were filled with pearls, and pearl vessels were filled with agate.

Fire-mani vessels were filled with water-mani jewels, and water-mani vessels were filled with fire-mani jewels. Five hundred such vessels filled with jewels and treasures appeared spontaneously.

At that place, jewels and various riches also rained down, filling all the household’s storehouses and granaries to overflowing.

For these reasons, his parents, relatives, and physiognomists all called the child Sudhana, Good Wealth.

The Youth Manjusri also knew that Sudhana had made offerings to Buddhas of the past, had deeply planted roots of goodness, possessed vast faith and understanding, and always delighted in drawing near to good spiritual friends. His body, speech, and mind were all free from faults. He cultivated the bodhisattva path, sought omniscience, and had become a vessel for the Buddha Dharma. The youth’s mind was as pure as empty space, and his dedication toward bodhi was unobstructed.

Having contemplated Sudhana in this way, Bodhisattva Manjusri consoled and instructed him in all the Dharmas of the Buddhas.

Namely, he taught the Dharma of the accumulated practices of all Buddhas, the Dharma of the continuity of all Buddhas, the Dharma of the successive stages of all Buddhas, the Dharma of the pure assemblies of all Buddhas, the Dharma by which all Buddhas turn the Dharma wheel to teach and guide beings, the Dharma of the physical bodies and excellent marks of all Buddhas, the Dharma of the accomplishment of the Dharma bodies of all Buddhas, the Dharma of the eloquent speech of all Buddhas, the Dharma of the radiant illumination of all Buddhas, and the Dharma of the nondual equality of all Buddhas.

After the Youth Manjusri had expounded such Dharmas for the youth Sudhana and the great assembly, he earnestly exhorted and instructed them further, causing their power of the path to increase and enabling them joyfully to arouse the resolve for unsurpassed, complete, perfect enlightenment. He also caused them to recollect for themselves the roots of goodness they had cultivated in the past.

He then expounded the Dharma for the entire great assembly according to what was appropriate. Afterward, he departed from the forest.

Having heard the Dharma from Bodhisattva Manjusri and having heard of such virtues of the Buddhas, the youth Sudhana single-mindedly and earnestly sought unsurpassed bodhi. Following Bodhisattva Manjusri, he spoke these verses:

The three realms form a fortress;

Pride and arrogance form its walls.

The various classes of beings form its gates and passages;

The waters of craving form its moat.

The darkness of ignorance covers all;

The fires of greed and anger blaze fiercely.

Mara, the Demon King, is its commander,

And foolish children dwell within.

Craving and attachment form their binding cords;

Flattery and deceit form bridle and reins.

Doubt and delusion obscure their eyes,

And they rush directly onto deviant paths.

Filled with greed, jealousy, and pride,

They enter the three evil paths;

Or fall among the various classes of beings,

Suffering birth, old age, sickness, and death.

O sun of pure wisdom,

With the full orb of great compassion,

Able to dry up the ocean of afflictions,

Please bestow your wondrous contemplation upon me.

O moon of pure wisdom,

With the stainless orb of great loving-kindness,

Bestowing peace and joy upon all,

Please compassionately shine upon and regard me.

King of the entire Dharma realm,

With the treasure of Dharma as your guide,

You roam through space without obstruction;

Please compassionately instruct me.

Great Merchant Chief of merit and wisdom,

Courageously seeking bodhi,

Universally benefiting all living beings,

Please compassionately guard me.

Your body is clad in the armor of patience;

Your hand holds the sword of wisdom.

Freely subduing the armies of Mara,

Please compassionately rescue me.

Dwelling upon the summit of Dharma’s Mount Sumeru,

Attended always by the maidens of samadhi,

You destroy the asuras of delusion;

O Shakra, please look upon me.

Within the house of the three realms dwell foolish common beings,

Revolving through delusion, karma, and suffering.

You have completely tamed them all,

Like a bright lamp illuminating the road.

Leaving behind the evil destinies,

Purifying the paths of goodness,

O one who has utterly transcended the world,

Teach me the gateway to liberation.

The world clings to inverted views

Ever delighting in notions of self and purity,

The eye of wisdom enables complete freedom;

Teach me this gate of liberation.

Skillfully knowing deviant and right paths,

Clearly understanding the fearless mind,

The One decisively versed in all things

Teaches me the path to bodhi.

Abiding on the ground of the Buddha’s right view,

Growing the tree of the Buddha’s virtues,

Showering down the blossoms of the Buddha’s wondrous Dharma,

Teach me the path to bodhi.

Buddhas of the past, future, and present

Pervade every place,

Like the rising sun;

Teach me that path.

Skillfully knowing all karma,

Thoroughly understanding the practices of all vehicles,

The One of decisive wisdom

Teaches me the Dharma of the Great Vehicle.

With wheels of vows and spokes of great compassion,

An axle of faith and rims of steadfast patience,

Adorned with jewels of virtue,

Let me ride this vehicle.

With a vast chest of dharanis,

A canopy adorned with loving-kindness,

And bells of eloquence ringing aloud,

Let me ride this vehicle.

With pure conduct as a soft cushion,

Samadhi as maidens in attendance,

And the Dharma drum resounding with wondrous tones,

Let me ride this vehicle.

With the inexhaustible treasury of the four means of attraction,

Adorned with jewels of virtue,

And conscience and shame as saddle and bridle,

Bestow this vehicle upon me.

Ever driving the vehicle of generosity,

Always anointed with the fragrance of pure precepts,

And adorned with the oxen of patience,

Let me ride this vehicle.

With the carriage box of meditative concentration and samadhi,

The yoke of wisdom and skillful means,

Tamed and never regressing,

Let me ride this vehicle.

The vehicle of pure great vows,

Made steadfast by the power of dharanis

And perfected through wisdom—

Let me ride this vehicle.

With universal practice traveling everywhere,

And the compassionate mind proceeding at ease,

Fearless wherever it goes,

Let me ride this vehicle.

Steadfast as vajra,

Skillful as magical transformation,

And entirely unobstructed,

Let me ride this vehicle.

Vast and utterly pure,

Universally bestowing joy upon beings,

Equal to empty space and the Dharma realm,

Let me ride this vehicle.

Purifying every cycle of karma and delusion,

Ending the sufferings of transmigration,

And subduing maras and followers of non-Buddhist paths,

Let me ride this vehicle.

With wisdom pervading the ten directions,

Adorning the entire Dharma realm,

And fulfilling the wishes of beings,

Let me ride this vehicle.

Pure as empty space,

Destroying both craving and views,

And benefiting all beings,

Let me ride this vehicle.

Swiftly traveling through the power of vows,

Securely abiding with a concentrated mind,

And carrying all sentient beings everywhere,

Let me ride this vehicle.

Unmoving like the great earth,

Benefiting all like water,

And carrying beings in this way,

Let me ride this vehicle.

The orb of loving-kindness gathers all to perfection;

The radiance of dharanis is pure.

Such is the sun of wisdom—

I pray that you teach me to behold it.

You have entered the station of the Dharma King,

You have donned the crown of the King of Wisdom,

You have bound your brow with the silk of the wondrous Dharma;

I pray that you compassionately regard me.

At that time, Bodhisattva Manjusri, like the king of elephants, turned and looked upon the youth Sudhana and said:

“Excellent! Excellent, good man! You have brought forth the aspiration for unsurpassed bodhi and also wish to draw near to spiritual benefactors to inquire about bodhisattva conduct and cultivate the bodhisattva path.

“Good man, drawing near to and making offerings to spiritual benefactors is the foremost cause and condition for perfecting omniscience.

“Therefore, you must not grow weary of this undertaking.”

The youth Sudhana said:

“I pray that the Holy One will teach me: How should a bodhisattva study bodhisattva conduct? How should one cultivate bodhisattva conduct? How should one enter upon bodhisattva conduct? How should one carry out bodhisattva conduct? How should one purify bodhisattva conduct? How should one enter bodhisattva conduct? How should one perfect bodhisattva conduct? How should one accord with bodhisattva conduct? How should one keep bodhisattva conduct in mind? How should one expand bodhisattva conduct? What should one do to swiftly perfect the conduct of Samantabhadra?”

At that time, Bodhisattva Manjusri spoke these verses for the youth Sudhana:

Excellent, treasury of virtues,

That you have been able to come and meet me;

You have brought forth the mind of great compassion

And diligently seek unsurpassed awakening.

You have brought forth vast vows

To eradicate the suffering of beings;

For the sake of all beings everywhere,

You cultivate bodhisattva conduct.

If bodhisattvas

Do not weary of the sufferings of birth and death,

They will perfect the path of Samantabhadra,

Which nothing can destroy.

Light of merit, majestic power of merit,

Abode of merit, pure ocean of merit—

For the sake of all beings everywhere,

You vow to cultivate the conduct of Samantabhadra.

You will behold, boundless and without end,

All Buddhas throughout the ten directions;

You will universally hear the Buddhas teach the Dharma,

Receive and retain it without ever forgetting.

Throughout the lands of the ten directions,

You will behold measureless Buddhas everywhere,

Fulfill oceans of vows,

And perfect bodhisattva conduct.

If you enter the ocean of skillful means

And abide securely in the Buddha’s bodhi,

You will be able to follow the Guiding Teacher in study

And will attain omniscience.

Throughout all lands everywhere,

For kalpas numerous as motes of dust,

You will cultivate the conduct of Samantabhadra

And accomplish the path to bodhi.

In measureless lands,

Throughout boundless oceans of kalpas,

You will cultivate the conduct of Samantabhadra

And bring all great vows to fulfillment.

These measureless beings,

Hearing your vows, will all rejoice;

They will all bring forth the aspiration for bodhi

And vow to study the conduct of Samantabhadra.

After speaking these verses, Bodhisattva Manjusri said to the youth Sudhana:

“Excellent! Excellent, good man! You have brought forth the aspiration for unsurpassed bodhi and seek bodhisattva conduct.

“Good man, it is exceedingly difficult for any being to bring forth the aspiration for unsurpassed bodhi. Having brought forth the aspiration for bodhi, to then seek bodhisattva conduct is many times more difficult.

“Good man, if you wish to perfect the wisdom that knows all modes, you must resolutely seek a true spiritual benefactor.

“Good man, do not grow weary or indolent in seeking spiritual benefactors. Do not feel satisfied merely upon seeing spiritual benefactors. Whatever spiritual benefactors instruct you to do, you must accord with it in every respect. Do not perceive faults in the skillful means of spiritual benefactors.

“To the south is a country named Victorious Bliss. In the country of Victorious Bliss is a mountain named Wondrous Peak. On that mountain is a bhiksu named Meghasri. You should go and ask Bhiksu Meghasri: How should a bodhisattva study bodhisattva conduct? How should a bodhisattva cultivate bodhisattva conduct? And so forth, up to: What should one do to swiftly perfect the conduct of Samantabhadra? Bhiksu Meghasri will instruct you.”

When the youth Sudhana heard this, he was elated and joyful. He bowed at the feet of Bodhisattva Manjusri, circumambulated him to the right countless times, gazed up at him with earnest devotion, and, shedding tears, took his leave and journeyed south. He arrived in the country of Victorious Bliss and ascended Wondrous Peak. There upon the mountain, he looked and searched in every direction, his heart yearning to behold Bhiksu Meghasri. Only after seven days did he see Bhiksu Meghasri on another mountain peak, slowly walking in meditation.

Upon seeing him, the youth Sudhana immediately approached and bowed at the feet of Bhiksu Meghasri. He circumambulated him three times to the right, then stood respectfully before Meghasri and said:

“Holy One, I have brought forth the aspiration for unsurpassed bodhi, but I do not yet know how a bodhisattva should study bodhisattva conduct, how a bodhisattva should cultivate bodhisattva conduct, and so forth, up to what one should do to swiftly perfect the conduct of Samantabhadra. I have heard that the Holy One is well able to give instruction. I pray that the Holy One will compassionately teach me how a bodhisattva attains unsurpassed, complete, perfect awakening.”

Bhiksu Meghasri said to the youth Sudhana:

“Excellent! Excellent, good man! You have brought forth the aspiration for unsurpassed bodhi and are also able to inquire about bodhisattva conduct.

Such a thing is difficult among difficult things. That is, to seek bodhisattva conduct, to seek the domain of bodhisattvas, to seek the bodhisattvas’ path of liberation, to seek the bodhisattvas’ path of purity, to seek the bodhisattvas’ vast and pure mind, to seek the bodhisattvas’ accomplishment of spiritual powers, to seek the bodhisattvas’ manifestation of gates of liberation, to seek the bodhisattvas’ manifestation of deeds in the world, to seek the bodhisattvas’ accordance with the minds of beings, to seek the bodhisattvas’ gate of birth and death and nirvana, and to seek the bodhisattvas’ contemplation of the conditioned and the unconditioned with a mind free from attachment.”

Good Man! I have attained the power of resolute and sovereign faith and understanding, the pure eye of faith, and radiant wisdom-light. I behold all realms universally, free from every obstruction; I contemplate them skillfully, possess the luminous universal eye, and am endowed with pure conduct. I journey to all lands throughout the ten directions, reverently making offerings to all Buddhas. I constantly recollect all Buddha-Tathagatas, retain all the true Dharma of the Buddhas, and always behold all Buddhas throughout the ten directions.

That is to say, in the east I behold one Buddha, two Buddhas, ten Buddhas, a hundred Buddhas, a thousand Buddhas, a hundred million Buddhas, ten billion Buddhas, a hundred billion Buddhas, ten trillion Buddhas, a hundred million nayutas of Buddhas, ten billion nayutas of Buddhas, a hundred billion nayutas of Buddhas, ten trillion nayutas of Buddhas, and even countless, immeasurable, boundless, unequaled, innumerable, unreckonable, inconceivable, immeasurable, ineffable, and ineffably ineffable numbers of Buddhas.

I even behold as many Buddhas as there are motes of dust in Jambudvipa; as many as there are motes of dust in the four continents under heaven; as many as there are motes of dust in a small chiliocosm; as many as there are motes of dust in a medium chiliocosm; as many as there are motes of dust in a great trichiliocosm; as many as there are motes of dust in Buddha-lands; and even as many Buddhas as there are motes of dust in ineffably ineffable numbers of Buddha-lands.

As in the east, so too do I behold them in each of the other nine directions.

Of the Buddhas in every direction, I behold their physical marks, forms and appearances, spiritual powers, wondrous manifestations, assemblies adorning their seats of enlightenment, boundless radiance, lands, and lifespans. In accordance with the inclinations of sentient beings’ minds, the Buddhas reveal various ways of attaining Perfect Enlightenment and utter the lion’s roar amid the great assembly.

Good Man! I have attained only this Dharma gateway called “Universal Vision through the Wisdom-Light That Recollects the Realms of All Buddhas.” How could I fully know the boundless gateways of pure wisdom and conduct of the great bodhisattvas? These include: the gateway of recollecting the Buddha through wisdom-light that universally illuminates, by which they constantly behold the palaces in all Buddha-lands, each pure and magnificently adorned; the gateway that causes all sentient beings to recollect the Buddha, by which, in accordance with the inclinations of their minds, all are enabled to behold the Buddha and purify their minds; the gateway that enables beings to abide in the power of recollecting the Buddha, by which they are led to enter the Tathagata’s ten powers;

the gateway of abiding in the Dharma while recollecting the Buddha, by which they behold immeasurable Buddhas and hear the Dharma; the gateway of recollecting the Buddha that illuminates all directions, by which they behold the Buddhas in all worlds as equal and without distinction; the gateway of recollecting the Buddha that enters the invisible, by which they behold the Buddhas’ sovereign spiritual powers within all subtle realms; the gateway of recollecting the Buddha that abides throughout all kalpas, by which, in every kalpa, they constantly behold the deeds of the Buddhas without ever abandoning them even momentarily;

the gateway of recollecting the Buddha that abides throughout all times, by which, at all times, they constantly behold the Tathagata dwelling close beside them and never departing; the gateway of recollecting the Buddha that abides in all lands, by which, in every land, they behold the Buddha’s body, supreme beyond all others and incomparable; the gateway of recollecting the Buddha that abides throughout all ages, by which, in accordance with the inclinations of their minds, they universally behold the Buddhas of the three times; the gateway of recollecting the Buddha that abides in all realms, by which, throughout every realm, they behold the Tathagatas appearing in succession;

the gateway of recollecting the Buddha that abides in quiescent cessation, by which, in a single thought, they behold all Buddhas in all lands manifesting nirvana; the gateway of recollecting the Buddha that abides in detachment, by which, in a single thought, they behold all Buddhas departing from their dwelling places; the gateway of recollecting the Buddha that abides in vastness, by which their minds constantly contemplate each Buddha-body filling the entire dharma-dhatu; the gateway of recollecting the Buddha that abides in subtlety, by which ineffably many Tathagatas appear within a single pore, each proceeding to the place of a Buddha and reverently serving him;

the gateway of recollecting the Buddha that abides in adornment, by which, in a single thought, they behold Buddhas in every land attaining Perfect Enlightenment and manifesting spiritual transformations; the gateway of recollecting the Buddha that abides in the performance of deeds, by which they behold all Buddhas appearing in the world, emitting the light of wisdom, and turning the wondrous Dharma wheel; the gateway of recollecting the Buddha that abides in mastery of mind, by which they know that, in accordance with the inclinations of their own minds, all Buddhas manifest their forms;

the gateway of recollecting the Buddha that abides in one’s own karma, by which they know that forms are manifested in accordance with the karma accumulated by sentient beings, thereby enabling them to awaken; the gateway of recollecting the Buddha that abides in spiritual transformations, by which they behold the vast lotus upon which the Buddha sits blooming throughout the dharma-dhatu; and the gateway of recollecting the Buddha that abides in space, by which they contemplate the bodies of the Tathagatas adorning the dharma-dhatu and the realm of space.

How, then, could I know or describe the meritorious practices of the great bodhisattvas?

Good Man! To the south is a land called Ocean Gate, where there is a bhiksu named Ocean Cloud. Go to him and ask: How should a bodhisattva study the bodhisattva practices and cultivate the bodhisattva path? Bhiksu Ocean Cloud will be able to distinguish and explain the causes and conditions that give rise to vast roots of goodness.

Good Man! Bhiksu Ocean Cloud will enable you to enter the vast stations that aid the path; he will cause you to generate the vast power of roots of goodness; he will explain to you the causes and conditions for awakening the aspiration for bodhi; he will cause you to generate the vast light of the Mahayana; he will enable you to cultivate the vast paramitas; he will cause you to enter the vast ocean of practices; he will enable you to fulfill vast vows; he will enable you to purify vast gateways of adornment; and he will cause you to generate vast powers of loving-kindness and compassion.

At that time, the youth Sudhana bowed at the feet of Bhiksu Meghashri, circumambulated him to the right while gazing upon him, then took his leave and departed.

The youth Sudhana single-mindedly reflected upon the teachings of his spiritual benefactor. With right mindfulness, he contemplated the gateway of wisdom-light, the gateway of bodhisattva liberation, the gateway of bodhisattva samadhi, the gateway of the bodhisattva’s great ocean, the gateway of the Buddhas’ immediate presence, the gateway of the Buddhas’ locations, the gateway of the Buddhas’ principles and standards, the gateway of the Buddhas’ equality with the realm of space, the gateway of the Buddhas’ successive appearances, and the gateway of skillful means entered by the Buddhas.

The youth Sudhana gradually journeyed southward until he reached the land of Ocean Gate. He went to Bhiksu Ocean Cloud, bowed at his feet, circumambulated him to the right, then joined his palms and said:

Noble One! I have awakened the aspiration for unsurpassed bodhi and wish to enter the unsurpassed ocean of omniscience, but I do not yet know how a bodhisattva can leave the household of worldly life and be born into the household of the Tathagata. How can one cross beyond the ocean of birth and death and enter the ocean of the Buddha’s wisdom?

How can one leave the ranks of ordinary beings and enter the ranks of the Tathagatas? How can one cut off the current of birth and death and enter the current of bodhisattva practice? How can one break apart the vehicle of birth and death and form the vehicle of bodhisattva vows?

How can one extinguish the realm of Mara and reveal the realm of the Buddhas? How can one drain the ocean of craving and cause the ocean of great compassion to increase? How can one close the gates of calamities and evil destinies and open the gate of great nirvana?

How can one depart from the city of the three realms and enter the city of omniscience? How can one cast aside all cherished possessions in order to benefit all sentient beings?

Bhiksu Ocean Cloud said to the youth Sudhana:

Good Man! Have you already awakened the aspiration for unsurpassed bodhi?

Sudhana replied:

Yes, I have awakened the aspiration for unsurpassed bodhi.

Bhiksu Ocean Cloud said:

Good Man! If beings do not plant roots of goodness, they cannot bring forth the aspiration for unsurpassed bodhi. They must attain the light of the roots of goodness of the universal gateway, possess the light of samadhi-wisdom of the path of true reality, bring forth vast oceans of merit, increase the pure Dharma without indolence or rest, serve spiritual benefactors without weariness, disregard body and life, harbor no thought of hoarding, maintain a mind impartial like the earth and free from notions of high and low, remain ever loving and compassionate toward all beings, single-mindedly remember and never abandon those among the various realms of birth and death, and delight in contemplating the realm of the Tathagata.

Only then can they bring forth the aspiration for unsurpassed bodhi.

To bring forth the aspiration for bodhi is to bring forth the mind of great compassion, in order to universally rescue all beings. It is to bring forth the mind of great loving-kindness, in order to aid all worlds everywhere. It is to bring forth the mind of peace and happiness, in order to cause all beings to extinguish every suffering.

It is to bring forth the mind of benefitting others, in order to cause all beings to leave evil dharmas behind. It is to bring forth the mind of tender compassion, in order to protect all who are fearful. It is to bring forth the unobstructed mind, in order to cast aside all obstacles.

It is to bring forth the vast mind, in order to pervade the entire Dharma-realm. It is to bring forth the boundless mind, in order to reach everywhere throughout the realm of empty space. It is to bring forth the expansive mind, in order to behold all Tathagatas.

It is to bring forth the pure mind, because its wisdom does not conflict with the dharmas of the three times. It is to bring forth the mind of wisdom, in order to enter everywhere into the ocean of all-wisdom.

Good Man! I have dwelt in this land of the Sea Gate for twelve years, constantly taking the great ocean as the object of contemplation.

I contemplated the immeasurable vastness of the great ocean. I contemplated the great ocean's extreme depth, difficult to fathom. I contemplated how the great ocean gradually becomes deeper and broader. I contemplated the adornment of the great ocean with immeasurable rare and wondrous jewels. I contemplated how the great ocean contains immeasurable waters. I contemplated the inconceivable variety of the great ocean's colors. I contemplated how the great ocean is the dwelling place of immeasurable beings. I contemplated how the great ocean accommodates beings of enormous bodies. I contemplated how the great ocean receives the waters of torrential rains. I contemplated how the great ocean neither increases nor decreases.

Good Man! While contemplating in this way, I further thought: Is there anything in the world vaster than this great ocean? Is there anything more immeasurable than this great ocean? Is there anything deeper than this great ocean? Is there anything containing rarer treasures than this great ocean?

Good Man! As I contemplated in this way, a great lotus suddenly appeared.

The stem of this lotus was made of invincible Indranila jewels, its petals of vaidurya jewels, its leaves of Jambunada gold, its receptacle of agarwood, and its stamens of agate. It blossomed fragrantly, spreading everywhere and covering the entire great ocean.

A million asura kings held the flower's stem.

A million mani pearls formed an ornamental net spread above the flower.

A million naga kings rained down fragrant water.

A million garuda kings held jeweled necklaces and precious silken ribbons in their beaks, letting them hang down on all four sides.

A million rakshasa kings gazed upon it with loving-kindness.

A million yaksha kings reverently bowed their heads in homage.

A million gandharva kings offered praise and worship with many kinds of music.

A million heavenly kings rained down celestial flowers, celestial garlands, celestial fragrances, celestial incense, celestial scented ointments, celestial fragrant powders, celestial garments, celestial standards, celestial banners, and celestial canopies.

A million Brahma kings bowed their heads in homage and reverence.

A million devas of the Pure Abodes joined their palms and paid homage.

A million wheel-turning kings made offerings of adornments fashioned from the seven treasures.

A million sea deities appeared together and reverently bowed their heads in homage.

A million flavor-radiating mani jewels shone everywhere.

A million mani jewels of pure merit served as adornments.

A million universally radiant mani jewels formed a treasury of purity.

A million supremely excellent mani jewels radiated brilliant light.

A million mani jewels of wondrous treasuries cast their light boundlessly.

A million Jambunada mani jewels were arranged in successive rows.

A million vajra-lion mani jewels, indestructible, formed pure adornments.

A million sun-treasury mani jewels were vast and pure.

A million delightful mani jewels possessed every color.

A million wish-fulfilling mani jewels provided inexhaustible adornment and shone with dazzling light.

This great lotus had arisen from the Tathagata's supramundane roots of goodness. All bodhisattvas gave rise to faith and delight in it. The worlds of the ten directions all appeared before it. It arose from dharmas like illusions, arose from dharmas like dreams, and arose from pure karma. It was adorned with the Dharma-gateway of noncontention. It entered the seal of the unconditioned. It abided in the gateway of unobstructedness. It filled all lands throughout the ten directions. It accorded with the extremely profound realm of all Buddhas.

Even if its virtues were praised for countless thousands of kalpas, they could not be exhausted.

At that time, I saw a Tathagata seated in the lotus posture upon that great lotus. The Buddha's body extended from there upward to the Heaven of the Summit of Existence.

The precious lotus throne was inconceivable. The assembly at the bodhimanda was inconceivable. The perfection of the major marks was inconceivable. The fullness of the subsidiary characteristics was inconceivable. His spiritual powers and transformations were inconceivable. The purity of his physical appearance was inconceivable. The mark of the invisible crown was inconceivable. The mark of his broad and long tongue was inconceivable. His skillful speech was inconceivable. The fullness of his voice was inconceivable. His power, without boundary or limit, was inconceivable. His pure fearlessness was inconceivable. His vast eloquence was inconceivable.

I further recollected that Buddha's inconceivable practices cultivated in the past. His sovereign attainment of the Way was inconceivable. His wondrous voice proclaiming the Dharma was inconceivable. His universal manifestation of various adornments was inconceivable. The differences in the Buddha seen by beings on every side were inconceivable. His bringing every benefit to complete fulfillment was inconceivable.

At that time, that Tathagata extended his right hand and touched the crown of my head. For my sake, he expounded the Dharma-gateway of the Universal Eye, revealing the realm of all Tathagatas, displaying the Dharma of all bodhisattva practices, and elucidating all the wondrous dharmas of the Buddhas. All Dharma-wheels were contained within it. It could purify all Buddha-lands. It could subdue all heterodox and erroneous doctrines. It could destroy all armies of Mara. It could cause all beings to give rise to joy. It could illuminate all the mental activities of beings. It could know the capacities of all beings and, in accordance with their minds, enable them all to awaken and understand.

In the presence of that Tathagata, I heard this Dharma-gateway, received and retained it, read and recited it, remembered it, and contemplated it.

Suppose someone used an amount of ink equal to the waters of the great ocean and piled up writing brushes as great as Mount Sumeru to transcribe this Dharma-gateway of the Universal Eye. That person could not write even a small portion of a single sentence within a single meaning, within a single dharma, within a single gateway, within a single chapter—how much less could that person write it all.

Good Man! In the presence of that Buddha, I received and retained this Dharma-gateway of the Universal Eye for a full one thousand two hundred years. Each day, by means of the dharani-light of retaining what is heard, I received countless chapters.

By means of the dharani-light of the gateway of quiescence, I entered countless chapters. By means of the dharani-light of boundless cycles, I entered everywhere into countless chapters. By means of the dharani-light of contemplation in accordance with others, I discerned countless chapters.

By means of the dharani-light of awesome power, I universally gathered countless chapters. By means of the dharani-light of lotus adornment, I elicited countless chapters. By means of the dharani-light of pure speech and sound, I expounded countless chapters.

By means of the dharani-light of the treasury of empty space, I revealed countless chapters. By means of the dharani-light of the mass of radiance, I expanded countless chapters. By means of the dharani-light of the ocean treasury, I discussed, analyzed, and elucidated countless chapters.

If beings come from the ten directions—whether devas, deva kings, nagas, naga kings, yakshas, yaksha kings, gandharvas, gandharva kings, asuras, asura kings, garudas, garuda kings, kinnaras, kinnara kings, mahoragas, mahoraga kings, humans, human kings, Brahmas, or Brahma kings—all such great assemblies come to my dwelling place. For all of them, I reveal, explain, extol, and praise this teaching, causing them to delight in, enter, and abide in this Dharma-gate of Universal Vision and Radiance.

Good Man! I know only this Dharma-gate of Universal Vision.

As for the great bodhisattvas, they deeply enter the ocean of all bodhisattva practices, cultivating in accordance with the power of vows arising from conditions. They enter the ocean of great vows in order to remain in the world for immeasurable kalpas. They enter the ocean of all beings in order to bring them extensive benefit according to the inclinations of their minds.

They enter the ocean of the minds of all beings in order to produce the unobstructed light of wisdom throughout the ten directions. They enter the ocean of the faculties of all beings in order to teach them according to their capacities and needs, causing them all to become disciplined. They enter the ocean of all lands in order to fulfill their original vows and adorn and purify Buddha-lands.

They enter the ocean of all Buddhas because they vow always to make offerings to the Tathagatas. They enter the ocean of all Dharma because they can comprehend and enter it all through wisdom. They enter the ocean of all merit and virtue in order to perfect each and every practice.

They enter the ocean of the languages of all beings in order to turn the wheel of the true Dharma in every land.

How, then, could I know or describe their meritorious practices?

Good Man! Sixty yojanas south of here, beside the road to Lanka, there is a village named Seashore. A bhikshu named Good Abode lives there. You should go to him and ask: How should a bodhisattva purify the practices of a bodhisattva?

The youth Sudhana bowed at the feet of Bhikshu Sagaramegha, circumambulated him to the right, gazed up at him, bade farewell, and departed.

At that time, the youth Sudhana single-mindedly recollected the teachings of his spiritual guide, the Dharma-gate of Universal Vision, and the spiritual powers of the Buddhas. He single-mindedly retained the cloud of Dharma phrases, entered the gateway to the ocean of Dharma, contemplated the distinctions within the Dharma, deeply entered the turning of the Dharma, universally entered the space-like nature of the Dharma, completely dispelled the cataracts and obstructions veiling the Dharma, and contemplated the treasury of Dharma jewels.

As the youth Sudhana contemplated and reflected, he gradually journeyed southward until he reached the village of Seashore beside the road to Lanka. Looking throughout the ten directions in search of Bhikshu Good Abode, he saw the bhikshu walking back and forth in meditation in midair.

Countless devas respectfully surrounded him, showering celestial flowers, playing celestial music, and filling the sky with innumerable banners, streamers, brocades, and silks as offerings.

The great naga kings produced inconceivable clouds of agarwood fragrance in the midst of the sky, with peals of thunder and flashes of lightning, as offerings.

The kinnara kings played various kinds of music and offered praises in accordance with the Dharma.

The mahoraga kings spread and arranged inconceivably fine garments, making offerings with hearts full of joy.

The asura kings produced inconceivable clouds of mani jewels, adorned with immeasurable radiance of every kind, filling the sky as offerings.

The garuda kings appeared in the forms of youths, surrounded by immeasurable maidens. Having completely perfected minds free from killing, they stood in the midst of the sky with palms joined in offering.

An inconceivable number of rakshasa kings, surrounded by immeasurable hosts of rakshasas, had tall and terrifying forms. Seeing that Bhikshu Good Abode was masterful in loving-kindness, they immediately joined their palms, bowed their bodies, gazed reverently upon him, and made offerings.

An inconceivable number of yaksha kings, each surrounded by his own retinue, encircled him on all four sides, respectfully guarding and protecting him.

An inconceivable number of Brahma kings, standing in the midst of the sky, bowed with palms joined and extolled and praised him according to the ways of the human world.

An inconceivable number of devas of the Pure Abodes, dwelling in palaces in the midst of the sky, respectfully joined their palms and made vast solemn vows.

When the youth Sudhana saw all these things, his heart filled with joy. With palms joined, he respectfully bowed to Bhikshu Good Abode and said:

Noble One! I have awakened the aspiration for unsurpassed bodhi, but I do not yet know how a bodhisattva cultivates the Buddha-Dharma. How does a bodhisattva accumulate the Buddha-Dharma? How does a bodhisattva perfect the Buddha-Dharma? How does a bodhisattva become permeated with the Buddha-Dharma? How does a bodhisattva increase the Buddha-Dharma? How does a bodhisattva gather together the Buddha-Dharma? How does a bodhisattva bring the Buddha-Dharma to consummation? How does a bodhisattva purify the Buddha-Dharma? How does a bodhisattva deeply purify the Buddha-Dharma? How does a bodhisattva thoroughly comprehend the Buddha-Dharma?

I have heard that you, Noble One, are skilled in teaching and guiding others. I beseech you, out of compassion, to explain to me: How does a bodhisattva never forsake seeing the Buddhas, but always remain in their presence and diligently cultivate? How does a bodhisattva never forsake the Buddha-Dharma, but realize it all clearly through wisdom?

How does a bodhisattva never forsake great vows and thereby bring universal benefit to all beings? How does a bodhisattva never forsake beings, but remain throughout all kalpas without weariness or aversion? How does a bodhisattva never forsake Buddha-lands, but adorn and purify all worlds?

How does a bodhisattva never forsake the powers of the Buddhas, but see and know the Tathagatas’ mastery in all things? How does a bodhisattva neither forsake the conditioned nor abide in the conditioned, but, among all classes of beings subject to outflows, appear like a magical transformation, manifesting birth and death while cultivating bodhisattva practices? How does a bodhisattva never forsake hearing the Dharma, but receive and uphold the true teachings of all Buddhas?

How does a bodhisattva never forsake the light of wisdom, but enter everywhere into the sphere of activity of the wisdom of the three times?

Bhikshu Good Abode said to Sudhana:

Excellent! Excellent! Good Man! You have awakened the aspiration for unsurpassed bodhi, and now you have further resolved to inquire about the Buddha-Dharma, the Dharma of all-knowing wisdom, and spontaneous wisdom.

Good Man! I have attained the gateway of unobstructed liberation. Whether walking or standing, advancing or withdrawing, when I accord with it through reflection, cultivation, and contemplation, I immediately attain a light of wisdom called Ultimate Unobstructedness.

Because I have attained this light of wisdom, I know the mental activities of all beings without obstruction or hindrance. I know the deaths and births of all beings. I know the past lives of all beings.

I know what will occur to all beings in future kalpas. I know what occurs to all beings in the present life. I know the many distinct languages, voices, and sounds of all beings.

I resolve the doubts and questions of all beings. I know the faculties and dispositions of all beings. Whenever any beings are ready to be taught, I am able to go to wherever they dwell.

I know every kshana, lava, muhurta, hour, watch, day, and night. I know the successive flow of events within the ocean of the three times. In all such seeing and knowing, I am without obstruction or hindrance.

I can also transport my own body unobstructedly to every Buddha-land throughout the ten directions. Why is this? Because I have attained the power of spiritual penetration that neither abides nor acts.

O Good Man! Because I have attained this power of spiritual penetration, while in midair I may walk, stand, sit, or lie down; I may disappear or appear; I may manifest one body or many bodies; and I may pass through walls and barriers as though moving through empty space. In the sky, I sit cross-legged and move to and fro freely, like a bird in flight.

I enter the earth as though descending into water, and walk upon water as though upon land. From every part of my body, above and below, flames blaze forth like a great mass of fire. At times I cause the entire great earth to quake.

At times I reach out my hand and touch the sun and moon. At times I manifest a body reaching as high as the Brahma palaces. At times I manifest clouds of burning incense, clouds of precious flames, clouds of transformations, or clouds of luminous nets.

All of them are vast and fill the empty space throughout the ten directions.

Or, in a single thought, I traverse eastward across one world, two worlds, a hundred worlds, a thousand worlds, a hundred thousand worlds, and onward across immeasurable worlds, even ineffably ineffable numbers of worlds. Or I traverse worlds as numerous as the dust motes in Jambudvipa. Or I traverse worlds as numerous as the dust motes in ineffably ineffable Buddha-lands. In all those lands, I appear before the Buddhas, the World-Honored Ones, and listen to them expound the Dharma.

Before each Buddha, I manifest distinct bodies as numerous as the dust motes in immeasurable Buddha-lands.

Each body showers forth clouds of offerings as numerous as the dust motes in immeasurable Buddha-lands: clouds of every kind of flower, clouds of every kind of incense, clouds of every kind of garland, clouds of every kind of powdered incense, clouds of every kind of fragrant ointment, clouds of every kind of canopy, clouds of every kind of garment, clouds of every kind of jeweled pendant, clouds of every kind of banner, and clouds of every kind of curtain. With all these clouds manifested from my bodies, I make offerings to the Buddhas.

Whatever instructions each Tathagata gives me, I receive and retain them all.

Whatever adornments each land possesses, I remember them all distinctly.

The same is true throughout all the other nine directions, just as in the eastern direction.

Among all the beings in all such worlds, whoever sees my body is certain to attain unsurpassed, complete, perfect enlightenment.

I clearly behold all the beings in those worlds. In accordance with their stature, whether large or small, their capacities, whether superior or inferior, and their circumstances, whether painful or joyful, I manifest a body resembling theirs and teach and transform them so that they may attain accomplishment.

If any beings draw near to me, I enable them to abide in this Dharma gateway.

O Good Man! I know only this Dharma gateway of unobstructed liberation: swiftly making offerings universally to all Buddhas and universally bringing all beings to accomplishment.

As for the bodhisattvas who uphold the precepts of great compassion, the perfection of precepts, the precepts of the Great Vehicle, the precepts corresponding to the bodhisattva path, the unobstructed precepts, the precepts of non-retrogression, the precepts of never abandoning the bodhicitta, the precepts of always taking the Buddha-Dharma as the object of contemplation, the precepts of always directing the mind toward omniscience, precepts like empty space, precepts independent of all worldly things, precepts that are never lost, never impaired, never deficient, never adulterated, never defiled, and never regretted, pure precepts, precepts free from dust, and precepts free from impurity—

How could I know or fully describe such virtues?

O Good Man! South of here is a land called Dravida, in which there is a city called Sovereign Freedom. There dwells a man named Megha. Go there and ask him how a bodhisattva should train in bodhisattva conduct and abide in the bodhisattva path.

The youth Sudhana bowed his head at the feet of the bhikshu Supratishthita, circumambulated him to the right, gazed upon him with reverence, and then withdrew and departed southward.