大方廣佛華嚴經

At that time, through the power of his spiritual benefactors, the youth Sudhana relied upon their teachings, remembered their words, and cherished them deeply in his heart. He thought to himself: “Through spiritual benefactors, I am enabled to see the Buddhas. Through spiritual benefactors, I am enabled to hear the Dharma. Spiritual benefactors are my teachers, for they instruct me in the Buddha-Dharma. Spiritual benefactors are my eyes, for they enable me to see the Buddhas as boundless as space. Spiritual benefactors are my ferryboats, for they enable me to enter the lotus ponds of the Buddha Tathagatas.”

Reflecting in this way as he journeyed southward, he eventually reached the region of Ocean Tide, where he saw the Garden of Universal Adornment, encircled by walls made of various precious substances. Rows of every kind of jeweled tree adorned it. All the jeweled flowering trees scattered wondrous blossoms that carpeted the ground.

All the jeweled fragrant trees exuded exquisite perfumes that pervaded the ten directions. All the jeweled garland trees rained down great jeweled garlands that hung everywhere. All the sovereign mani-jewel trees showered great mani jewels, filling every place.

All the jeweled garment trees rained down multicolored garments suited to every need, spreading them throughout the garden. Whenever the wind stirred all the musical trees, they produced melodies more delightful than celestial music. All the trees of adornments rained down rare and marvelous objects of delight, arraying and embellishing every place.

The ground within the garden was pure, level, and even.

Within the garden were a million halls built of great mani jewels. There were a million multistoried pavilions roofed with Jambunada gold. A million palaces were adorned with intermingled Vairocana mani jewels.

Ten thousand bathing pools were formed from a combination of precious substances. Railings of the seven treasures encircled them, and terraces and pathways of the seven treasures were arranged on all four sides. Water endowed with the eight virtues lay still and filled the pools, its fragrance like celestial sandalwood.

Golden sand covered their beds, and clear-water jewels were interspersed everywhere. Many kinds of beautiful birds played there, singing in gentle, harmonious voices. Rows of jeweled tala trees encircled the pools; jeweled nets were spread above them, from which golden bells hung.

Stirred by gentle breezes, the bells constantly gave forth delicate sounds. Great jeweled canopies were suspended overhead. Innumerable mani-jeweled banners were raised, their radiance illuminating hundreds of thousands of yojanas.

There were also a million pools whose beds were covered with settled black sandalwood paste. Lotuses made of every kind of wondrous jewel blossomed upon the water. Great mani-jewel flowers shone with brilliant colors. Within the pools was also a vast palace named Adorned Banner of the Ocean Treasury. Wondrous jewels formed its foundation, vaidurya jewels its pillars, and Jambunada gold its roof. It was adorned with light-treasury mani jewels, while innumerable sovereign jewels blazed with brilliant light. Its many-storied towers adjoined pavilions adorned with many kinds of ornaments. King Aruna Fragrance and King Awakening Fragrance each emitted wondrous perfumes that pervaded every place.

Within that palace, immeasurable jeweled lotus seats were arranged all around. Among them were the mani-jeweled lotus seat that illuminates the ten directions; the Vairocana mani-jeweled lotus seat; the mani-jeweled lotus seat that illuminates the worlds; the Wondrous Treasury mani-jeweled lotus seat; the Lion Treasury mani-jeweled lotus seat; the Stainless Treasury mani-jeweled lotus seat; the Universal Gate mani-jeweled lotus seat; the Radiant Adornment mani-jeweled lotus seat; the sovereign mani-jeweled lotus seat of peaceful abiding in the pure ocean treasury; and the Vajra Lion mani-jeweled lotus seat.

Within the garden were also a million kinds of canopies: canopies of garments, canopies of garlands, canopies of incense, canopies of flowers, canopies of branches, canopies of mani jewels, canopies of pure gold, canopies of adornments, canopies of music, canopies displaying the miraculous transformations of elephant kings, canopies displaying the miraculous transformations of horse kings, and canopies of mani jewels worn by Sakra, Lord of the Devas.

A million great jeweled nets were also spread overhead: nets of jeweled bells, nets of jeweled parasols, nets of jeweled bodies, nets of pearls from the ocean treasury, nets of dark-blue vaidurya mani jewels, nets of lion mani jewels, nets of moonlight mani jewels, fragrant nets bearing many images, nets of jeweled light, and nets of jeweled necklaces.

A million great lights also shone brilliantly: the light of Tathagata Blazing-Radiance mani jewels; the light of sun mani jewels; the light of moon-banner mani jewels; the light of fragrant-flame mani jewels; the light of supreme-treasury mani jewels; the light of lotus-treasury mani jewels; the light of blazing-banner mani jewels; the light of great-lamp mani jewels; the light of mani jewels illuminating the ten directions; and the light of fragrant-radiance mani jewels.

There constantly rained down a million adornments; a million kinds of black sandalwood incense that gave forth wondrous sounds; a million mandara flowers surpassing celestial flowers; a million jeweled necklaces surpassing celestial necklaces, used as adornments; a million jeweled garlands more beautiful than those of the heavens, hanging everywhere; a million multicolored garments surpassing celestial garments; and a million multicolored mani jewels whose radiance shone everywhere. A million devas joyfully gazed upon the scene and bowed their heads in reverence. A million celestial maidens descended through the sky. A million bodhisattvas reverently drew near, always delighting in hearing the Dharma.

At that time, the laywoman Asha sat upon a seat of pure gold. She wore a crown made of a net of pearls from the ocean treasury and bracelets of pure gold surpassing those of the heavens. Her deep-blue hair hung down, and a great mani jewel adorned her head. Lion’s-Mouth mani jewels formed her earrings, a sovereign wish-fulfilling mani jewel formed her necklace, and a jeweled net covered her body. Hundreds of thousands of kotis of nayutas of beings bowed before her in reverence.

From the east, immeasurable assemblies came to the laywoman’s dwelling place, including Brahma devas, Brahma Assembly devas, Great Brahma devas, Brahma’s Retinue devas, Self-Mastery devas, and all classes of human and nonhuman beings. It was likewise in the other nine directions.

Whoever saw this laywoman was freed from every illness and suffering, escaped the afflictions and all wrong views, demolished the mountain of obstructions, and entered the pure realm of nonobstruction. All their roots of goodness increased; their faculties were nurtured and developed; and all gateways of wisdom, all gateways of dharani, all gateways of samadhi, all gateways of great vows, all gateways of wondrous practices, and all gateways of merit and virtue became manifest before them. Their minds grew vast and became replete with spiritual powers, while their bodies, free from obstruction, could reach every place.

The youth Sudhana entered the Garden of Universal Adornment and looked all around. Seeing the laywoman Asha seated upon a wondrous throne, he immediately approached, bowed at her feet, circumambulated her to the right innumerable times, and said:

“O Noble One! I have already awakened the aspiration for unsurpassed bodhi, but I do not yet know how bodhisattvas study the bodhisattva practices or how they cultivate the bodhisattva path.

“I have heard that you, Noble One, are well able to give instruction. I pray that you explain these matters for me.”

The laywoman said:

“Good man, I have attained only one gateway of bodhisattva liberation.

“If anyone sees me, hears of me, remembers or thinks of me, dwells together with me, or makes offerings to me, their efforts will not be in vain.

“Good man, beings who have not planted roots of goodness, who have not been gathered in and accepted by spiritual benefactors, and who are not protected and kept in mind by the Buddhas cannot see me.

“Good man, any beings who are able to see me all attain nonretrogression from unsurpassed bodhi.

“Good man, the Buddhas of the east constantly come here, sit upon jeweled seats, and teach the Dharma for me. The Buddhas of the other nine directions do likewise.

“Good man, I am never apart from seeing the Buddhas, hearing the Dharma, and dwelling together with the bodhisattvas.

“Good man, in this garden there are eighty-four thousand kotis of nayutas of beings who practice together with me, all of whom are irreversible from unsurpassed bodhi. All the other beings within this garden have likewise entered the stage of nonretrogression.”

Sudhana asked: “O Noble One! How long has it been since you awakened the aspiration for unsurpassed bodhi?”

The upasika said: “Good Man! I remember that in the past, in the presence of Dipankara Buddha, I practiced the pure conduct, reverently made offerings, listened to the Dharma, and received and upheld it.

“Before that, in the presence of Vimala Buddha, I left the household life to study the Way and received and upheld the true Dharma.

“Before that, I was in the presence of Wondrous Banner Buddha; before that, Supreme Sumeru Buddha; before that, Lotus Virtue Treasury Buddha; before that, Vairocana Buddha; before that, Universal Eye Buddha; before that, Brahma Longevity Buddha; before that, Vajra Rhinoceros Buddha; and before that, Varuna Deva Buddha.

“Good Man! I remember that throughout immeasurable kalpas in the past, during immeasurable lives, in this sequence I attended thirty-six Ganges-sands Buddhas. In the presence of each, I reverently served and made offerings, listened to the Dharma and received and upheld it, and purely cultivated the pure conduct. As for what occurred before that, only the wisdom of a Buddha can know it; my wisdom cannot fathom it.

“Good Man! The initial resolve of a bodhisattva is immeasurable, for it fills the entire Dharma Realm.

“The bodhisattva’s gateway of great compassion is immeasurable, for it universally enters all worlds.

“The bodhisattva’s gateway of great vows is immeasurable, for it extends throughout the Dharma Realm of the ten directions.

“The bodhisattva’s gateway of great loving-kindness is immeasurable, for it universally shelters all sentient beings.

“The bodhisattva’s cultivation is immeasurable, for it is practiced throughout all lands and all kalpas.

“The power of the bodhisattva’s samadhi is immeasurable, for it prevents regression from the bodhisattva path.

“The power of the bodhisattva’s dharani is immeasurable, for it can gather in and sustain all worlds.

“The power of the bodhisattva’s light of wisdom is immeasurable, for it can universally realize and enter the three periods of time.

“The power of the bodhisattva’s spiritual penetrations is immeasurable, for it manifests universally throughout all lands.

“The power of the bodhisattva’s eloquence is immeasurable, for with a single voice it enables all beings to understand.

“The bodhisattva’s pure body is immeasurable, for it pervades all Buddha-lands.”

Sudhana asked: “O Noble One! How much longer will it be before you attain unsurpassed bodhi?”

The upasika Hưu Xả said: “Good Man! A bodhisattva does not arouse the resolve for bodhi merely to teach and tame one sentient being. Nor does a bodhisattva arouse the resolve for bodhi merely to teach and tame a hundred sentient beings, a thousand sentient beings, or even an ineffable number of ineffable numbers of sentient beings.

“A bodhisattva does not arouse the resolve for bodhi merely to teach sentient beings in one world, or even in an ineffable number of ineffable numbers of worlds.

“A bodhisattva does not arouse the resolve for bodhi merely to teach sentient beings as numerous as the dust motes in Jambudvipa, sentient beings as numerous as the dust motes in a great trichiliocosm, or even sentient beings throughout worlds as numerous as the dust motes in an ineffable number of ineffable numbers of worlds.

“A bodhisattva does not arouse the resolve for bodhi merely to make offerings to one Tathagata, or even to an ineffable number of ineffable numbers of Tathagatas.

“A bodhisattva does not arouse the resolve for bodhi merely to make offerings to all the Tathagatas who successively appear in one world, or even in an ineffable number of ineffable numbers of worlds.

“A bodhisattva does not arouse the resolve for bodhi merely to make offerings to all the Tathagatas who successively appear in worlds as numerous as the dust motes in a great trichiliocosm, or even in worlds as numerous as an ineffable number of ineffable numbers of dust motes.

“A bodhisattva does not arouse the resolve for bodhi merely to adorn and purify one world, or even an ineffable number of ineffable numbers of worlds.

“A bodhisattva does not arouse the resolve for bodhi merely to adorn and purify worlds as numerous as the dust motes in one great trichiliocosm, or even worlds as numerous as the dust motes in an ineffable number of ineffable numbers of worlds.

“A bodhisattva does not arouse the resolve for bodhi merely to abide in the wisdom and teachings of one Tathagata, or even those of an ineffable number of ineffable numbers of Tathagatas.

“A bodhisattva does not arouse the resolve for bodhi merely to preserve and uphold the teachings of the Tathagatas of one world, or even those of the Tathagatas of an ineffable number of ineffable numbers of worlds.

“A bodhisattva does not arouse the resolve for bodhi merely to preserve and uphold the teachings of the Tathagatas in worlds as numerous as the dust motes in one Jambudvipa, or even those of the Tathagatas in worlds as numerous as the dust motes in an ineffable number of ineffable numbers of Buddha-lands.

“To speak briefly, a bodhisattva does not arouse the resolve for bodhi merely to fulfill the vows of one Tathagata, to reach one Buddha-land, to enter one Buddha’s assembly, to uphold one Buddha’s Dharma-eye, to turn one Buddha’s Dharma wheel, to know the succession of kalpas in one world, to know the ocean of thoughts of one sentient being, to know the ocean of faculties of one sentient being, to know the ocean of karma of one sentient being, to know the ocean of practices of one sentient being, to know the ocean of afflictions of one sentient being, or to know the ocean of habitual afflictions of one sentient being—even extending to knowing the oceans of habitual afflictions of sentient beings as numerous as the dust motes in an ineffable number of ineffable numbers of Buddha-lands.

“Rather, a bodhisattva arouses the resolve for bodhi precisely from the wish to teach and tame all sentient beings without leaving any behind.

“A bodhisattva arouses the resolve for bodhi from the wish to make offerings to all Buddhas without leaving any out.

“A bodhisattva arouses the resolve for bodhi from the wish to adorn and purify all Buddha-lands without leaving any out.

“A bodhisattva arouses the resolve for bodhi from the wish to protect and uphold the true Dharma of all Buddhas without leaving any out.

“A bodhisattva arouses the resolve for bodhi from the wish to completely fulfill the great vows of all Tathagatas without leaving any out.

“A bodhisattva arouses the resolve for bodhi from the wish to reach all Buddha-lands without leaving any out.

“A bodhisattva arouses the resolve for bodhi from the wish to enter all assemblies of the Buddhas without leaving any out.

“A bodhisattva arouses the resolve for bodhi from the wish to know the successive order of all kalpas without leaving any out.

“A bodhisattva arouses the resolve for bodhi from the wish to know the oceans of thoughts of all sentient beings without omission.

“A bodhisattva arouses the resolve for bodhi from the wish to know the oceans of faculties of all sentient beings without omission.

“A bodhisattva arouses the resolve for bodhi from the wish to know the oceans of karma of all sentient beings without omission.

“A bodhisattva arouses the resolve for bodhi from the wish to know the oceans of practices of all sentient beings without omission.

“A bodhisattva arouses the resolve for bodhi from the wish to extinguish the oceans of afflictions of all sentient beings without omission.

“A bodhisattva arouses the resolve for bodhi from the wish to eliminate the oceans of habitual afflictions of all sentient beings without omission.

“Good Man! To speak briefly, a bodhisattva arouses the resolve for bodhi through immeasurable hundreds of thousands of countless such skillful practices.

“Good Man! The practices of a bodhisattva universally enter all dharmas, for the bodhisattva realizes them all. They universally enter all lands, for the bodhisattva adorns and purifies them all.

“Therefore, Good Man, only when all worlds have been completely adorned and purified will my vows come to an end.

“Only when the afflictions and habitual tendencies of all sentient beings have been completely eradicated will my vows be fulfilled.”

Sudhana asked: “O Noble One! What is the name of this gateway to liberation?”

The upasika Hưu Xả said: “Good Man! This gateway to liberation is called ‘Banner of Freedom from Sorrow and Peaceful Security.’

“I know only this one gateway to liberation. As for the great bodhisattvas, their minds are like the vast ocean, able to contain all Buddha-Dharmas. Like Mount Sumeru, their resolve is firm and cannot be shaken.

Like the medicine called Wholesome Vision, they can cure sentient beings of the grave illnesses of affliction. Like the radiant and pure sun, they can dispel the dark obstructions of sentient beings’ ignorance. Like the great earth, they can serve as a refuge for all sentient beings.

Like a favorable wind, they can benefit all sentient beings. Like a bright lamp, they can bring forth the light of wisdom for sentient beings. Like a great cloud, they can rain down the great Dharma of quiescence upon sentient beings.

Like the luminous moon, they can emit the light of merit for sentient beings. Like Shakra, Lord of the Devas, they can protect all sentient beings.

“How, then, could I know or describe all such qualities?

“Good Man! South of this region of Ocean Tide is a country called Na La Tố. There dwells a rishi named Tỳ Mục Cù Sa. Go there and ask him how a bodhisattva should train in the practices of a bodhisattva and cultivate the bodhisattva path.”

At that time, Sudhana the youth bowed at the feet of the upasika Asha, circumambulated her to the right countless times, gazed upon her earnestly, and wept sorrowfully. He thought to himself: “It is difficult to attain bodhi; difficult to draw near to a spiritual benefactor; difficult to encounter a spiritual benefactor; difficult to meet spiritual benefactors who are fellow practitioners; difficult to contemplate in accordance with principle; difficult to practice according to the teachings; difficult to acquire the faculties of a bodhisattva; difficult to purify the faculties of a bodhisattva; difficult to encounter skillful means that give rise to wholesome intentions; and difficult to encounter the light of the Dharma of all-knowledge that brings ever-greater growth.”

Having reflected thus, Sudhana took leave of the upasika and departed.

Sudhana the youth then contemplated the true teachings of the bodhisattvas in accord with them. He contemplated the pure practices of the bodhisattvas in accord with them. He gave rise to the resolve to increase the bodhisattvas’ power of merit; the resolve to behold clearly all Buddhas; the resolve to bring forth all Buddhas; the resolve to increase all great vows; the resolve to behold universally all dharmas throughout the ten directions; the resolve to illuminate clearly the true nature of all dharmas; the resolve to destroy universally every obstruction; the resolve to contemplate the Dharma realm free from darkness; the resolve to purify the mind adorned with jewels; and the resolve to subdue all demons.

Journeying onward little by little, Sudhana the youth reached the land of Nala and sought the seer Bhishmottaranirghosha. He saw a great forest adorned with countless trees: trees whose dense foliage spread cool shade; trees blooming with brilliantly colored flowers; and trees continuously bearing ripe fruit. There were also jeweled trees that rained mani fruits; great sandalwood trees arrayed everywhere; agarwood trees that constantly diffused fragrance; trees adorned with delightful perfumes; patala trees surrounding the place on all four sides; towering nyagrodha trees; jambunada trees that constantly rained sweet fruit; and blue and red lotuses adorning the ponds and lakes.

Sudhana the youth saw the seer Bhishmottaranirghosha seated upon a spread of grass beneath a sandalwood tree, surrounded by a congregation of ten thousand. Some wore deerskins, some wore garments of leaves and grass, and some had woven grass into clothing. With their hair bound up and their beards unshaven, they surrounded him before and behind.

Sudhana approached, prostrated himself, and said to the seer:

“Today I have encountered a true spiritual benefactor. A spiritual benefactor is the gateway leading toward all-knowledge, for he enables me to enter the true path.

“A spiritual benefactor is the vehicle leading toward all-knowledge, for he enables me to reach the stage of the Tathagata.

“A spiritual benefactor is the ship leading toward all-knowledge, for he enables me to reach the isle of the jewel of wisdom.

“A spiritual benefactor is the torch leading toward all-knowledge, for he enables me to bring forth the light of the ten powers.

“A spiritual benefactor is the road leading toward all-knowledge, for he enables me to enter the city of nirvana.

“A spiritual benefactor is the lamp leading toward all-knowledge, for he enables me to discern whether the path is safe or perilous.

“A spiritual benefactor is the bridge leading toward all-knowledge, for he enables me to cross beyond dangerous and evil places.

“A spiritual benefactor is the parasol leading toward all-knowledge, for he enables me to experience the cooling refreshment of great loving-kindness.

“A spiritual benefactor is the eye leading toward all-knowledge, for he enables me to behold the Dharma gateway of the nature of things.

“A spiritual benefactor is the flood tide leading toward all-knowledge, for he enables me to become filled with the waters of great compassion.”

Having spoken thus, Sudhana arose, circumambulated him to the right countless times, then stood with palms joined and said:

“O Holy One! I have already generated the aspiration for unsurpassed bodhi, but I do not yet know how a bodhisattva studies the bodhisattva practices or how a bodhisattva cultivates the bodhisattva path. I have heard that the Holy One is skilled in giving instruction. I pray that you will teach me.”

Bhishmottaranirghosha looked upon his congregation and said: “Great assembly! This youth has generated the aspiration for unsurpassed bodhi. He universally bestows fearlessness upon all sentient beings, universally brings benefit to all sentient beings, and constantly contemplates the ocean of wisdom of all Buddhas.

“This youth wishes to drink the ambrosial rain of every Dharma; wishes to fathom the vast ocean of every Dharma; wishes to establish sentient beings securely within the ocean of wisdom; wishes universally to raise vast clouds of compassion; wishes universally to shower down the vast rain of Dharma; wishes to illuminate the entire world with the moon of wisdom; wishes to extinguish the poisonous heat of the world’s afflictions; and wishes to increase all the roots of goodness of sentient beings.”

When the assembly of seers heard these words, they scattered exquisite flowers and incense over Sudhana, paid homage to him reverently, and said:

“This youth will surely rescue and protect all sentient beings. He will surely eliminate all the sufferings of the hell realms; he will surely bring the realm of animals to a complete end; he will surely turn beings away from the realm of King Yama; he will surely seal shut the gates of obstructive difficulties; he will surely dry up the ocean of sensual craving; he will surely enable sentient beings to extinguish forever the skandha of suffering; he will surely destroy forever the darkness of ignorance; he will surely sever forever the bonds of craving and attachment; he will surely encircle the world with mountain ranges of merit and virtue; he will surely reveal to the world the great jewel of wisdom; he will surely cause the pure sun of wisdom to appear;

he will surely disclose the Dharma treasury of roots of goodness; and he will surely enable the world to understand clearly what is perilous and difficult and what is safe and easy.”

Bhishmottaranirghosha told the assembly of seers: “If anyone is able to generate the aspiration for unsurpassed bodhi, that person will surely attain the path of all-knowledge.

“This youth has already generated the aspiration for unsurpassed bodhi and will surely purify every stage of the merit and virtue of all Buddhas.”

Bhishmottaranirghosha said to Sudhana: “Good man! I have attained the bodhisattva liberation called Banner of Invincibility.”

Sudhana asked: “O Holy One! What is the scope of the liberation called Banner of Invincibility?”

At that time, the seer Bhishmottaranirghosha raised his right hand, stroked Sudhana’s head, and took Sudhana by the hand.

Sudhana immediately saw himself arrive throughout the ten directions, within worlds as numerous as the dust motes in ten Buddha lands, in the presence of Buddhas in worlds as numerous as the dust motes in ten Buddha lands. He saw the Buddhas and their assemblies, together with the pure adornments of their Buddha lands. He also heard those Buddhas expound the Dharma according to the inclinations of sentient beings.

He completely understood every phrase and every passage, and separately retained each one without confusion. He also knew the understandings by which those Buddhas purified their vows. He also knew how those Buddhas perfected their powers through pure vows.

He also saw those Buddhas manifest physical forms according to the minds of sentient beings. He also saw the vast nets of light of those Buddhas, multicolored, pure, and perfectly complete. He also knew the unobstructed wisdom and power of great radiance of those Buddhas.

Sudhana further saw himself remain in the presence of those Buddhas for one day and night, or seven days and nights, half a month, one month, one year, ten years, a hundred years, a thousand years, or for a hundred million years, or ayutas of hundreds of millions of years, or nayutas of hundreds of millions of years; or for half a kalpa, one kalpa, a hundred kalpas, a thousand kalpas, or hundreds of thousands of kalpas, up to an ineffable number of ineffable kalpas equal to the dust motes in Buddha lands.

Because the wisdom-light of the bodhisattva liberation called Banner of Invincibility shone upon him, Sudhana the youth attained the samadhi-light of the Vairochana Treasury.

Because the light of the samadhi of liberation through inexhaustible wisdom shone upon him, Sudhana attained the dharani-light that universally embraces all directions.

Because the light of the gateway of the Adamantine Wheel Dharani shone upon him, Sudhana attained the samadhi-light of the mind of utterly pure wisdom.

Because the light of the Prajnaparamita Treasury Adorned with Universal Gateways shone upon him, Sudhana attained the samadhi-light of the Buddha’s Wheel of the Treasury of Space.

Because the light of the samadhi of the Dharma wheel of all Buddhas shone upon him, Sudhana attained the samadhi-light of inexhaustible wisdom throughout the three times.

The seer Bhishmottaranirghosha then released the hand of Sudhana the youth.

Sudhana immediately saw himself once again in his original place.

The seer said to Sudhana: “Good man! Do you remember?”

Sudhana said, “Yes, Noble One! This is due to the power of the noble spiritual benefactor.”

The seer said:

“Good man! I know only this bodhisattva liberation called the Invincible Banner. As for the great bodhisattvas who accomplish all supreme samadhis and attain mastery over all periods of time; who, within a single thought-moment, bring forth the immeasurable wisdom of the Buddhas; who adorn themselves with the lamp of Buddha-wisdom to illuminate the worlds everywhere; who, in a single thought-moment, universally enter the realms of the three times; who manifest bodies throughout the lands of the ten directions; whose wisdom-bodies enter all Dharma realms; who appear before sentient beings according to their minds, examine their faculties and practices in order to benefit them, and emit pure light that is exceedingly delightful—

“How could I know all of their meritorious practices, expound all of their supreme vows, the adornments of their lands, the realms of their wisdom, the realms of their samadhis, their spiritual powers and transformations, their liberations and playful manifestations, the distinctions among their bodily marks, their pure voices, and the radiance of their wisdom?

“Good man! To the south there is a settlement named Ishana, where there is a brahmin named Jayoshmayatana. Go there and ask him how a bodhisattva should train in bodhisattva practices and cultivate the bodhisattva path.”

Sudhana the youth rejoiced with great delight. He bowed at the feet of the seer Bhishmottaranirghosha, circumambulated him countless times to the right, gazed upon him earnestly, took his leave, and journeyed south.

At that time, because Sudhana the youth had been illuminated by the bodhisattva liberation called the Invincible Banner, he attained abiding in the inconceivable spiritual powers of the Buddhas; realized the wisdom of the bodhisattvas’ inconceivable liberations and spiritual powers; attained the wisdom-light of the bodhisattvas’ inconceivable samadhis; attained the wisdom-light of samadhi cultivated throughout all periods of time; attained the wisdom-light of the samadhi that clearly knows that all realms abide in dependence upon mental conception; and attained the supreme wisdom-light of all worlds.

He manifested his body in every place. With ultimate wisdom he taught the Dharma of equality, which is nondual and free from discrimination. With luminous, pure wisdom he illuminated all realms.

Whatever Dharma he heard, he was able to accept patiently, believe, and understand with purity. He clearly and decisively understood the intrinsic nature of all dharmas. His mind never abandoned the wondrous practices of the bodhisattvas.

In his quest for all-knowledge, he never regressed. He realized the wisdom-light of the ten powers. He diligently sought the wondrous Dharma and was never satisfied.

Through correct practice he entered the realm of the Buddhas. He brought forth the immeasurable adornments of bodhisattvas, and his boundless great vows had all been purified. With inexhaustible wisdom he knew the boundless nets of worlds.

With a fearless mind he delivered immeasurable oceans of sentient beings. He understood the boundless realms of the bodhisattvas’ meritorious practices. He saw the various distinctions and adornments of boundless worlds.

He entered the subtle realms of boundless worlds. He knew the various names and languages of boundless worlds. He knew the various understandings, meritorious practices, matured practices, and distinct conceptions of boundless sentient beings.

Mindful of his spiritual benefactor, Sudhana gradually journeyed to the settlement of Ishana, where he saw the brahmin Jayoshmayatana practicing austerities in quest of all-knowledge. On four sides blazed fires whose flames rose as high as great mountains, and in their midst stood a mountain of blades, immeasurably high and sharp. Jayoshmayatana climbed the mountain of blades and leapt into the mass of fire.

Sudhana then approached, bowed at Jayoshmayatana’s feet, and said:

“Noble One! I have already aroused the aspiration for unsurpassed bodhi, but I do not yet know how a bodhisattva should train in bodhisattva practices or cultivate the bodhisattva path.

“I have heard that the Noble One is skilled in giving instruction. I beseech you to explain this to me.”

Jayoshmayatana said, “Good man! If you can now climb this mountain of blades and leap into this mass of fire, your bodhisattva practices will be purified.”

Sudhana then thought: “It is difficult to obtain a human body; difficult to escape the calamities; difficult to be free from adversity; difficult to obtain the pure Dharma; difficult to encounter a Buddha; difficult to possess all the faculties; difficult to hear the Buddha-Dharma; difficult to meet good people; difficult to encounter a true spiritual benefactor; difficult to receive correct teachings in accordance with principle; difficult to obtain right livelihood; and difficult to practice in accordance with the Dharma.

Could this be Mara? Is he being directed by Mara? Could he be a dangerous and evil follower of Mara, deceitfully assuming the appearance of a bodhisattva and spiritual benefactor in order to obstruct my roots of goodness, endanger my life, and hinder my cultivation of the path to all-knowledge?

Does he wish to drag me into the evil destinies? Does he wish to obstruct my Dharma gateway and hinder my Buddha-Dharma?”

As Sudhana was thinking in this way, ten thousand Brahma gods in the sky said:

“Good man! Do not think this way; do not entertain such notions. This Noble One has attained the radiance of the Vajra-Faced Samadhi. He has generated great vigor to deliver sentient beings, and his mind never regresses. He wishes to drain the entire ocean of craving and attachment, tear apart every net of wrong views, burn all the firewood of the afflictions, illuminate every forest of delusion, put an end to all fears concerning aging and death, destroy all obstructions of the three times, and emit the radiance of all Dharmas.

“Good man! Most of us Brahma gods held wrong views. Each of us regarded himself as the sovereign lord, the creator of all things, and the most supreme being in the world.

“When we saw this brahmin burning his body with the five fires, our hearts ceased to cherish our palaces, and we were no longer attached to the meditative absorptions. Together we came to this brahmin.

“At that time, through his spiritual powers, this brahmin manifested these great austerities and taught the Dharma to us, enabling us to extinguish all attachments, eliminate all arrogance, abide in great loving-kindness, practice great compassion, awaken vast minds, arouse the aspiration for bodhi, constantly behold the Buddhas, always hear the wondrous Dharma, and remain mentally unobstructed in all places.”

There were also ten thousand maras in the sky who scattered heavenly mani jewels over the brahmin and said to Sudhana the youth:

“Good man! When this brahmin burned his body with the five fires, the fire’s radiance outshone us. Our palaces and adornments all appeared as dark as masses of black ink, causing us to cease cherishing them.

“We came with our retinues to this brahmin. This Noble One taught the Dharma to us, causing us, together with immeasurable heavenly princes and immeasurable heavenly maidens, never to regress from unsurpassed bodhi.”

There were also ten thousand Lords of the Heaven of Mastery who scattered heavenly flowers from the sky and said:

“Good man! When this brahmin burned his body with the five fires, the fire’s radiance outshone us. All our palaces and adornments became as dark as masses of black ink, causing us to cease cherishing them. We therefore came with our retinues to this brahmin. This Noble One taught the Dharma to us, enabling us to attain mastery over our minds, mastery over the afflictions, mastery over taking birth, mastery over karmic obstructions, mastery over all samadhis, mastery over adornments, mastery over the length of our lives, and even mastery over all Buddha-Dharmas.”

There were also ten thousand Lords of the Heaven of Delight in Transformation who played heavenly music in the sky as a reverential offering and said:

Good Man! When this brahmin burns his body with the five kinds of fire, the radiance of those fires shines upon our palaces, adornments, and celestial maidens. It causes us neither to indulge in sensual pleasures nor to seek them, and makes our bodies and minds gentle and pliant. We then come together with our retinues to this brahmin. This holy one expounds the Dharma for us, causing our bodies and minds to become pure, our minds to become luminous and stainless, wholly virtuous, gentle and pliant, and joyful. He even causes us to attain purity of body, purity of the ten powers, and the manifestation of immeasurable bodies, until we attain the Buddha-body, Buddha-speech, Buddha-voice, and Buddha-mind, and completely accomplish omniscience in all its modes.

There were also ten thousand heavenly kings, heavenly princes, heavenly maidens, and their retinues from the Tushita Heaven, who scattered exquisite fragrances from the sky, reverently bowed, and said:

Good Man! When this brahmin burns his body with the five kinds of fire, he causes us devas and our retinues no longer to cherish our own palaces, and we all come here to hear this holy one expound the Dharma. He enables us not to crave sensory objects, to have few desires and be content, to give rise to joyful and fulfilled minds, to engender roots of goodness, and to awaken the bodhi-mind, until we perfect all the Dharmas of a Buddha.

There were also ten thousand devas of the Trayastrimsha Heaven, together with their retinues of heavenly princes and heavenly maidens, who scattered celestial mandarava flowers from the sky in reverent offering and said:

Good Man! When this brahmin burns his body with the five kinds of fire, he causes us devas no longer to cherish celestial music, and we all come here. This holy one teaches us the doctrines of impermanence, insubstantiality, and dissolution, causing us to abandon sensual pleasures, eliminate arrogance and heedlessness, and delight in unsurpassed bodhi.

Moreover, Good Man! When we saw this holy one, the summit of Mount Sumeru shook in six ways. We became frightened, and all awakened the firm and immovable bodhi-mind.

There were also ten thousand naga kings, including the naga kings Inavara, Nanda, Upananda, and others. From the sky they rained down immeasurable quantities of black sandalwood; naga maidens played celestial music and scattered wondrous celestial flowers and fragrant celestial water in reverent offering. They said:

Good Man! When this brahmin burns his body with the five kinds of fire, the radiance of those fires shines throughout all the naga palaces, freeing the naga hosts from fear of burning sand and fear of the garuda birds, dispelling their anger, cooling their bodies, and cleansing their minds of defilement. Upon hearing the Dharma, they immediately believe and understand it, become weary of and recoil from the state of a naga, sincerely repent of their karmic hindrances, and even awaken the mind of unsurpassed bodhi and abide in omniscience.

There were also ten thousand yaksha kings who, from the sky, reverently made offerings to this brahmin and to the youth Sudhana, saying:

Good Man! When this brahmin burns his body with the five kinds of fire, we and our retinues all awaken minds of loving-kindness and compassion toward sentient beings. All the rakshasas, kumbhandas, and others also give rise to loving-kindness and compassion. Because they possess minds of loving-kindness and compassion, they do not afflict or harm sentient beings, and they all come to us. We and that great assembly, no longer attached to our own palaces, come here together. This holy one then expounds the Dharma according to what is appropriate, causing all of us to attain deep peace and happiness in our hearts. He also causes immeasurable yakshas, rakshasas, kumbhandas, and others to awaken the mind of unsurpassed bodhi.

There were also ten thousand gandharva kings who said from the sky:

Good Man! When this brahmin burns his body with the five kinds of fire, the radiance of those fires shines upon our palaces, causing us to experience immeasurable, inconceivable bliss. For this reason, we have come here. This holy one expounds the Dharma for us, causing us to attain irreversibility from unsurpassed, complete, perfect enlightenment.

There were also ten thousand asura kings who emerged from the great ocean, knelt upon their right knees in midair, joined their palms in homage, and said:

Good Man! When this brahmin burns his body with the five kinds of fire, our palaces, the great ocean, and the great earth all tremble, causing us to abandon arrogance and heedlessness. Therefore, we come here to hear the Dharma, relinquish deceit and hypocrisy, abide upon the ground of patience, firm and immovable, and perfect the ten powers.

There were also ten thousand garuda kings, headed by the King Upholder of Heroic Strength. They all transformed themselves into the bodies of young non-Brahmanical ascetics and proclaimed from the sky:

Good Man! When this brahmin burns his body with the five kinds of fire, the radiance of the fires shines upon our palaces. All of them tremble, and we are all terrified. Therefore, we have come here together. This holy one expounds the Dharma for us according to what is appropriate, enabling us to cultivate great loving-kindness and praise great compassion, cross beyond the ocean of birth and death, rescue sentient beings from the mire of craving and desire, praise the bodhi-mind, give rise to the wisdom of skillful means, and tame sentient beings according to their needs.

There were also ten thousand kinnara kings who proclaimed from the sky:

Good Man! When this brahmin burns his body with the five kinds of fire, the tala trees, musical trees, wondrous jewel trees, jeweled bell nets, jeweled silk streamers, and musical instruments in the palaces where we dwell spontaneously resound with the voice of the Buddha, the voice of the Dharma, the voice of the irreversible bodhisattva Sangha, and the voice of aspiration for unsurpassed bodhi. They proclaim: In such-and-such a direction and such-and-such a land, a certain bodhisattva has awakened the bodhi-mind.

In such-and-such a direction and such-and-such a land, a certain bodhisattva practices austerities, relinquishing what is difficult to relinquish, until purifying the practices of omniscience. In such-and-such a direction and such-and-such a land, a certain bodhisattva proceeds to the bodhimanda. And even: In such-and-such a direction and such-and-such a land, a certain Tathagata, having completed his Buddha-work, enters nirvana.

Good Man! Suppose someone were to grind all the grasses and trees in Jambudvipa into minute particles of dust; it would still be possible to count and know the number of those dust particles. Yet no one could know the limits of the bodhisattvas' names, the Tathagatas' names, the great vows they made, the practices they cultivated, and all the other things proclaimed by the tala trees, musical instruments, and so forth within our palaces.

Good Man! Because we heard the voice of the Buddha, the voice of the Dharma, and the voice of the bodhisattva Sangha, we became exceedingly joyful and came here together. This holy one then expounded the Dharma for us, causing us and immeasurable sentient beings to become irreversible from unsurpassed, complete, perfect enlightenment.

There were also immeasurable devas of the Desire Realm who, from the sky, reverently presented wondrous offerings and proclaimed:

Good Man! When this brahmin burns his body with the five kinds of fire, the radiance of those fires illuminates all the Avici hells, bringing an end to the sufferings of all those undergoing torment there. When we saw the radiance of those fires, we immediately gave rise to pure faith. Because of that faith, when our bodies in hell died, we were reborn in the heavens. Out of gratitude, we have come here to reverently behold this holy one, never growing weary or satisfied. This holy one expounds the Dharma for us, causing immeasurable sentient beings to awaken the bodhi-mind.

At that time, when the youth Sudhana heard this teaching, he was filled with joy. He regarded the brahmin Jayoshmayatana as a true good spiritual friend, bowed his head in reverence, and proclaimed:

I gave rise to an unwholesome thought toward this holy spiritual friend. I earnestly beseech the holy one to accept my repentance.

The brahmin Jayoshmayatana then spoke these verses for Sudhana:

If there are bodhisattvas

Who follow good spiritual friends,

Free from every doubt and fear,

Abiding with minds unmoved,

Know that people such as these

They shall surely gain vast benefit,

Sit beneath the bodhi tree,

And attain unsurpassed awakening.

Thereupon, the youth Sudhana climbed the mountain of swords and cast himself into the mass of fire. While falling midway, Sudhana immediately attained the bodhisattva samadhi called Skillful Abiding. As soon as he touched the flames, Sudhana further attained the bodhisattva samadhi called the Spiritual Powers of the Bliss of Tranquility.

Sudhana said:

“Venerable One! As soon as my body touched this mountain of swords and mass of fire, I experienced peace and bliss.”

The Brahmin Victorious Heat said:

“Good man! I have attained only the bodhisattva liberation called the Inexhaustible Wheel.

“As for the great fire of merit of the great bodhisattvas, it can utterly consume the delusions of views of all sentient beings, leaving nothing behind. They all attain non-retrogression and possess an inexhaustible mind, a mind free from indolence, and a mind free from timidity. They bring forth a resolve as firm as a vajra treasury; swiftly cultivate all practices without delay; and make vows like the wind wheel, universally sustaining all great pledges. Their vigor never retreats. How could I know or fully describe the merits of such practices?

“Good man! South of here is a city called Lion’s Vigorous Advance. In that city dwells a maiden named Maitrayani. Go to her and ask how a bodhisattva should train in the bodhisattva practices and cultivate the bodhisattva path.”

The youth Sudhana then bowed at the feet of the Brahmin Victorious Heat, circumambulated him clockwise countless times, bade him farewell, and departed.