大方廣佛華嚴經

At that time, the youth Sudhana single-mindedly and rightly recollected the Dharma-door of the light of Dharma, deeply believing in and entering it. He continuously recollected the Buddha and never abandoned the Three Jewels. He praised the nature of freedom from desire. He remembered his spiritual teachers. He contemplated the three periods of time universally. He remembered the great vows to save all sentient beings universally. He did not cling to conditioned phenomena. He究竟 contemplated the intrinsic nature of all dharmas. He was able to adorn and purify all worlds. Amid the assemblies at the places of enlightenment of all Buddhas, his mind remained unattached.

The youth Sudhana journeyed gradually southward until he reached the city of Tự Tại, where he sought Di Già. He saw Di Già seated upon a lion throne in the marketplace, expounding the Dharma-door of the Adorned Wheel of Syllables. Ten thousand people surrounded him and listened to the Dharma.

The youth Sudhana bowed at Di Già’s feet, circumambulated him countless times to the right, joined his palms respectfully, and said:

“Holy One! I have already generated the aspiration for unsurpassed bodhi, but I do not yet know how a bodhisattva studies the bodhisattva practices and cultivates the bodhisattva path. How does one pass through the various realms of existence without ever forgetting the mind of bodhi?

How does one attain an impartial resolve that is firm and unmoving? How does one attain a pure mind that nothing can obstruct? How does one give rise to the power of great compassion that never grows weary?

How does one enter dharanis and become universally purified? How does one give rise to the vast, luminous wisdom that, regarding all dharmas, is free from every dark obstruction? How does one acquire the power of unobstructed understanding and eloquence, decisively comprehending every treasury of profound meaning?

How does one acquire the power of right mindfulness to remember and retain all the distinctions among the wheels of Dharma? How does one acquire the power of the pure path to expound all dharmas universally throughout every realm of existence? How does one acquire the power of wisdom to discern and determine the meaning of every dharma?”

Di Già asked Sudhana:

“Have you already generated the aspiration for unsurpassed bodhi?”

“Yes, I have generated the aspiration for unsurpassed bodhi.”

Di Già immediately and hastily descended from the lion throne and prostrated himself before Sudhana. He then scattered flowers of gold and silver and priceless jewels, together with fine sandalwood powder, and draped countless kinds of garments over Sudhana’s body.

Di Già also scattered countless kinds of incense and flowers and various offerings. Only then did he rise and praise him, saying:

“Excellent! Excellent! Good man, you are able to generate the aspiration for unsurpassed bodhi.

“Good man! If anyone is able to generate the aspiration for unsurpassed bodhi, that person ensures that the lineage of all Buddhas will never be severed. That person adorns and purifies all Buddha-lands.

That person brings all sentient beings to maturity. That person thoroughly comprehends the nature of all dharmas. That person awakens to all categories of karma.

That person perfects all practices. That person ensures that all great vows will never be interrupted. That person truly understands the lineage that is free from attachment.

That person is able to perceive clearly the distinctions among the three periods of time. That person causes faith and understanding to become wholly steadfast. That person is gathered in and sustained by all Tathagatas.

That person is remembered by all Buddhas. That person becomes equal to all bodhisattvas. That person is praised and welcomed by all sages and noble ones.

That person is reverenced by all Brahma kings. That person receives offerings from all heavenly kings. That person is protected by all yakshas.

That person is attended by all rakshasas. That person is welcomed by all dragon kings. That person is lauded in song by all kinnara kings.

That person is praised and joyfully welcomed by all rulers of the worlds. That person brings peace and security to all realms of sentient beings.

“That is to say, such a person causes beings to abandon the evil destinies; causes them to escape places of peril; causes them to eradicate every root of poverty and destitution; causes them to experience all the joys of gods and humans; causes them to draw near to spiritual teachers; causes them to hear and retain the vast Dharma; causes them to generate the mind of bodhi; causes them to purify the mind of bodhi; causes them to understand the bodhisattva path; causes them to enter bodhisattva wisdom; and causes them to abide on the bodhisattva grounds.

“Good man! You should know that the work of a bodhisattva is exceedingly difficult. Bodhisattvas are difficult to appear and difficult to encounter. It is even rarer for anyone to behold a bodhisattva.

“This is because a bodhisattva is the refuge upon which all beings rely to be born, grow, and attain accomplishment. A bodhisattva is the savior of all sentient beings, rescuing them from suffering and adversity. A bodhisattva is the support of all sentient beings, protecting and preserving the world. A bodhisattva is the protector of all sentient beings, freeing them from fear.

“A bodhisattva is like the wheel of wind, sustaining the worlds and preventing them from falling into evil paths.

“A bodhisattva is like the great earth, nurturing the roots of goodness of sentient beings.

“A bodhisattva is like the great ocean, being filled with inexhaustible merit and virtue.

“A bodhisattva is like the sun, whose radiant wisdom shines everywhere.

“A bodhisattva is like Mount Sumeru, for the roots of goodness rise supremely high.

“A bodhisattva is like the bright moon, for the light of wisdom appears.

“A bodhisattva is like a valiant general, crushing the armies of Mara.

“A bodhisattva is like a sovereign, attaining mastery within the citadel of the Buddhadharma.

“A bodhisattva is like a blazing fire, burning away the self-cherishing minds of sentient beings.

“A bodhisattva is like a great cloud, raining down countless wondrous teachings.

“A bodhisattva is like timely rain, causing all sprouts of the faculties of faith to flourish.

“A bodhisattva is like a shipmaster, guiding beings to the farther shore of the ocean of Dharma.

“A bodhisattva is like a bridge and ferry, enabling sentient beings to cross the ocean of birth and death.”

After Di Già had praised Sudhana in this way and caused the bodhisattvas to rejoice, he emitted rays of light from his face that illuminated the entire great trichiliocosm.

When the beings within the great trichiliocosm encountered this light, all—from dragon spirits to the Brahma gods—came to where Di Già was.

The great being Di Già then employed skillful means to reveal and explain to them the Dharma-door of the Adornment of the Wheel of Syllables.

After hearing the Dharma, the entire assembly attained irreversibility with respect to unsurpassed bodhi.

At that time, Di Già returned to his original seat and said to Sudhana:

“Good man! I have attained the Dharani of Wondrous Sounds. I am able to discern and understand the languages of all sentient beings, gods, dragons, and the eight classes of beings throughout the great trichiliocosm. Just as I understand all the languages in this great trichiliocosm, so too do I clearly understand the languages throughout innumerable worlds, extending even to an ineffable number of ineffable worlds in all ten directions.

“Good man! I know only this bodhisattva Dharma-door of the Light of the Dharani of Wondrous Sounds.

“As for the great bodhisattvas, they are able to enter universally the ocean of all sentient beings’ thoughts, the ocean of all designations, the ocean of all names, and the ocean of all sentient beings’ languages.

“They are able to enter universally and expound the ocean of all profound and esoteric phrases of Dharma; expound the ocean of all ultimate phrases of Dharma; expound the ocean of phrases of Dharma concerning all objects of cognition, encompassing all objects of cognition throughout the three periods of time; expound the ocean of supreme phrases of Dharma; expound the ocean of supremely supreme phrases of Dharma; expound the ocean of differentiated phrases of Dharma; and expound the ocean of all differentiated phrases of Dharma.

“They are able to enter universally the ocean of worldly spells and arts, all wheels adorned with sounds, and the ultimate reaches of all differentiated wheels of syllables.

“How could I know or describe completely such qualities and virtues?

“Good man! South of here is a settlement named Trụ Lâm. There dwells an elder named Giải Thoát.

“Go there and ask him: How does a bodhisattva cultivate bodhisattva practices? How does a bodhisattva accomplish bodhisattva practices? How does a bodhisattva accumulate bodhisattva practices? How does a bodhisattva contemplate bodhisattva practices?”

At that time, through the guidance of his spiritual teacher, the youth Sudhana held the Dharma of omniscience in the highest esteem. He deeply planted the roots of pure faith and gained ever-increasing benefit.

Sudhana bowed at Di Già’s feet, shed sorrowful tears, circumambulated him countless times, and gazed up at him with yearning and reverence. He then took his leave and departed.

The youth Sudhana contemplated the bodhisattva Dharma gateway called “The Adornment of the Light of the Dharani of Unobstructed Understanding.” He deeply entered the bodhisattva Dharma gateway of the ocean of languages. He recollected the bodhisattva Dharma gateway of subtle skillful means for knowing all sentient beings. He contemplated the bodhisattva Dharma gateway of purifying the mind.

He accomplished the bodhisattva Dharma gateway of the light of roots of goodness. He purified and cultivated the bodhisattva Dharma gateway of teaching and transforming sentient beings. He illumined and sharpened the bodhisattva wisdom gateway of gathering in sentient beings.

He made firm the bodhisattva Dharma gateway of vast aspirations. He upheld the bodhisattva Dharma gateway of supreme aspirations. He purified and cultivated the bodhisattva Dharma gateway of faith and understanding.

He contemplated the bodhisattva Dharma gateway of immeasurable wholesome minds. His vows were firm, and his mind knew neither weariness nor aversion. He adorned himself with such armor.

With profound resolve, he advanced diligently without retreating. He possessed indestructible faith. His mind was as firm as vajra and as powerful as Narayana, so that nothing could destroy it.

He retained all the teachings of spiritual benefactors. Amid all objects of cognition, he attained indestructible wisdom. His universal gateways were pure, and his actions were unobstructed.

The light of his wisdom was perfect and shone universally upon all things. He fully possessed the light of the dharanis of all the stages. He clearly understood the manifold distinctions within the Dharma realm: without dependence or abiding, equal and nondual, intrinsically pure, yet universally adorned.

In every practice he attained consummation. His wisdom was pure and free from attachment. He knew the distinctions among dharmas, and his wisdom concerning the ten directions was unobstructed.

His body traveled everywhere throughout the distinct places of the ten directions without weariness or indolence. He clearly knew the distinctions among karmic deeds throughout the ten directions. He directly beheld the distinct Buddhas throughout the ten directions.

He deeply entered the distinct periods of time throughout the ten directions. The pure and wondrous Dharma filled his mind. The samadhi of universal wisdom clearly illumined his mind.

His mind constantly entered everywhere into the realm of equality. He was illumined by the wisdom of the Tathagatas. The stream of omniscience continued without interruption.

Neither his body nor his mind ever departed from the Buddha-Dharma.

The spiritual powers of all Buddhas blessed and sustained him. The light of all Tathagatas shone upon him.

He accomplished the great vow, vowing that his body would pervade the entire net of lands and that the whole Dharma realm would universally enter his own body.

The youth Sudhana gradually journeyed southward. After twelve years, he arrived at the city of Trut林 and sought the elder Liberation.

When he had found him, Sudhana bowed at the elder’s feet, joined his palms reverently, and said:

“O noble one! Today I have encountered a spiritual benefactor. I have obtained vast benefit.

“Why is this so?

“Because spiritual benefactors are difficult to behold, difficult to hear of, difficult to encounter in the world, difficult to serve, difficult to approach, difficult to receive, difficult to meet, difficult to dwell with, difficult to please, and difficult to follow. Yet today I have encountered one; therefore, I have gained vast and wholesome benefit.

“O noble one! I previously generated the aspiration for unsurpassed bodhi because I wished to serve all Buddhas; because I wished to encounter all Buddhas; because I wished to behold all Buddhas; because I wished to look upon all Buddhas; because I wished to know all Buddhas; because I wished to realize the equality of all Buddhas; because I wished to bring forth the great vows of all Buddhas; because I wished to fulfill the great vows of all Buddhas; because I wished to perfect the light of wisdom of all Buddhas; because I wished to accomplish the practices of all Buddhas; because I wished to attain the spiritual powers of all Buddhas; because I wished to perfect the powers of wisdom of all Buddhas; because I wished to attain the fearlessnesses of all Buddhas;

because I wished to hear the Dharma of all Buddhas; because I wished to receive the Dharma of all Buddhas; because I wished to understand the Dharma of all Buddhas; because I wished to protect the Dharma of all Buddhas; because I wished to become one in essence with the entire assembly of bodhisattvas; because I wished to share the same roots of goodness as all bodhisattvas; because I wished to perfect the paramitas of all bodhisattvas; because I wished to accomplish the cultivated practices of all bodhisattvas; because I wished to bring forth the pure vows of all bodhisattvas; because I wished to attain the treasury of majestic spiritual power of all Buddhas and bodhisattvas; because I wished to attain the inexhaustible Dharma treasury of the great light of wisdom of all bodhisattvas;

because I wished to attain the vast treasury of samadhis of all bodhisattvas; because I wished to accomplish the treasury of the immeasurable and innumerable spiritual powers of all bodhisattvas; because I wished, through the treasury of great compassion that teaches, transforms, and disciplines all sentient beings, to bring them all ultimately to the furthest shore; because I wished to manifest the treasury of spiritual transformations; because, within every treasury of mastery, I wished to attain mastery through my own mind; and because I wished to enter the treasury of purity and therefore adorn myself with all marks.

“O noble one! I have now come before you with such a mind, such an intention, such delight, such a wish, such expectation, such contemplation, such reverence, such skillful means, such ultimate purpose, and such humility.

“I have heard that you, noble one, can skillfully instruct the assemblies of bodhisattvas; can use skillful means to elucidate what has been attained; point out the roads; provide bridges and ferries; impart Dharma gateways; enable them to remove the obstructions of delusion and inversion; extract the arrow of indecision; cut through the net of doubt; illuminate the dense forest of the mind; cleanse the mind of turbid defilements; render the mind immaculate; purify the mind; straighten the flattering and deceitful mind; end the mind of birth and death; restrain the unwholesome mind; and open the mind bound by attachment.

“You cause the mind to be liberated from that to which it clings and cause the mind to turn away from defiling affection. You enable them swiftly to enter the realm of omniscience. You enable them swiftly to reach the city of the unsurpassed Dharma. You cause them to abide in great compassion. You cause them to abide in great loving-kindness. You cause them to enter the practices of bodhisattvas. You cause them to cultivate the gateways of samadhi. You cause them to enter and realize the stages. You cause them to contemplate the nature of dharmas. You cause their powers to increase. You cause them to cultivate the practices. You cause their minds to be universally impartial toward all.

“I beseech you, noble one, to explain to me how a bodhisattva studies the bodhisattva practices and cultivates the bodhisattva path, so that through such cultivation one may swiftly attain purity and swiftly attain clear understanding.”

At that time, through the power of roots of goodness from the past, the majestic spiritual power of the Buddhas, and the power of mindfulness bestowed by Bodhisattva Manjushri, the elder Liberation entered a bodhisattva samadhi gateway called “The Boundless Encompassing Dharani That Universally Gathers All Buddha-Lands.”

After entering this samadhi, he attained a pure body. Within his own body there appeared the ten directions, and in each direction there were Buddhas and lands as numerous as the dust motes in ten Buddha-fields, together with assemblies at sites of enlightenment, various kinds of light, and all manner of adornments. There also appeared the spiritual powers and transformations of those Buddhas, all their great vows, the practices conducive to enlightenment that they had cultivated in the past, and their pure and adorned practices of liberation.

He also beheld the Buddhas attaining perfect enlightenment, turning the wondrous Dharma wheel, and teaching and transforming sentient beings. All such events appeared without obstruction within the several parts of his body. Their various forms and manifold sequences abided just as they originally were, without becoming confused with one another.

These included various lands, various assemblies, various sites of enlightenment, and various adornments.

Within them, the Buddhas manifested various spiritual powers, established various paths of the vehicles, and revealed various gateways of vows.

In one world, a Buddha performed Buddha-work while dwelling in the Tushita Palace.

In another world, a Buddha performed Buddha-work by disappearing from the Tushita Palace.

Thus, some dwelt in the womb; some were born; some resided in palaces; some left the household life; some proceeded to sites of enlightenment; some vanquished the armies of Mara; some were reverently surrounded by devas and nagas; some were entreated by the rulers of worlds to expound the Dharma; some turned the Dharma wheel; some entered nirvana; some distributed their relics; and some had stupas and shrines erected for them.

Those Buddha-Tathagatas appeared among various assemblies, various worlds, various classes of beings, various races, various desires and inclinations, various karmic activities, various languages, various faculties, various afflictions, latent tendencies, and habitual propensities among sentient beings.

Whether in a subtle place of enlightenment, or in a vast place of enlightenment; whether in a place of enlightenment measuring one yojana, ten yojanas, or as many yojanas as the number of infinitesimal particles in an ineffable number of ineffable Buddha-lands.

By means of various spiritual powers, various forms of speech, various sounds, various Dharma-gates, various gates of dharani, and various gates of eloquence, they expounded the various noble truths and uttered various fearless, great lion’s roars, according to the roots of goodness and recollections of sentient beings. They bestowed predictions of enlightenment upon bodhisattvas and taught the various Buddhadharmas.

Sudhana the Youth heard and received all the teachings spoken by the Buddha Tathagatas. He also beheld the inconceivable samadhis and miraculous transformations of the Buddhas and bodhisattvas.

At that time, the Elder Vimoksha emerged from samadhi and said to Sudhana:

“Good man! I have entered and emerged from the Tathagata’s liberation-gate of Unobstructed Adornment.

“Good man! When I enter this liberation-gate, I immediately behold in the eastern direction the world Jambunada Golden Radiance, where the Tathagata Dragon Sovereign Mastery, the Worthy One, the Perfectly Enlightened One, is surrounded by the assembly at his place of enlightenment, with the bodhisattva Vairocana Treasury as its leader.

“I also behold in the southern direction the world Swift Power, where the Tathagata Universal Fragrance, the Worthy One, the Perfectly Enlightened One, is surrounded by the assembly at his place of enlightenment, with the bodhisattva Mind King as its leader.

“I also behold in the western direction the world Fragrant Radiance, where the Tathagata Sumeru Lamp King, the Worthy One, the Perfectly Enlightened One, is surrounded by the assembly at his place of enlightenment, with the bodhisattva Unobstructed Mind as its leader.

“I also behold in the northern direction the world Kasaya Banner, where the Tathagata Indestructible Vajra, the Worthy One, the Perfectly Enlightened One, is surrounded by the assembly at his place of enlightenment, with the bodhisattva Vajra Courage as its leader.

“I also behold in the northeastern direction the world All Supremely Wondrous Jewels, where the Tathagata Eye of the Realm of Nonattainment, the Worthy One, the Perfectly Enlightened One, is surrounded by the assembly at his place of enlightenment, with the bodhisattva Skillful Transformations of Nonattainment as its leader.

“I also behold in the southeastern direction the world Fragrant Flame, Radiance, and Sound, where the Tathagata Fragrant Lamp, the Worthy One, the Perfectly Enlightened One, is surrounded by the assembly at his place of enlightenment, with the bodhisattva Vajra Flame Wisdom as its leader.

“I also behold in the southwestern direction the world Universal Radiance of the Sun of Wisdom, where the Tathagata Banner of the Dharma-Realm Wheel, the Worthy One, the Perfectly Enlightened One, is surrounded by the assembly at his place of enlightenment, with the bodhisattva Banner Manifesting All Transformations as its leader.

“I also behold in the northwestern direction the world Universal Purity, where the Tathagata Lofty Victorious Banner of All Buddhas’ Jewels, the Worthy One, the Perfectly Enlightened One, is surrounded by the assembly at his place of enlightenment, with the bodhisattva Dharma Banner King as its leader.

“I also behold in the upward direction the world of the Endless Successive Appearance of Buddhas, where the Tathagata Perfect Banner of Boundless Wisdom-Light, the Worthy One, the Perfectly Enlightened One, is surrounded by the assembly at his place of enlightenment, with the bodhisattva King of the Banner of Dharma-Realm Gates as its leader.

“I also behold in the downward direction the world Buddha Radiance, where the Tathagata Banner of Unobstructed Wisdom, the Worthy One, the Perfectly Enlightened One, is surrounded by the assembly at his place of enlightenment, with the bodhisattva King of the Banner of All Worlds and Lands as its leader.

“Good man! Thus I behold the ten directions. In each direction are Tathagatas as numerous as the infinitesimal particles in ten Buddha-lands. Those Tathagatas do not come here, nor do I go there.

“If I wish to behold the Tathagata Amitabha in the Land of Bliss, I behold him immediately, just as I wish.

“If I wish to behold the Tathagata Vajra Radiance in the world Sandalwood; the Tathagata Jewel Radiance in the world Wondrous Fragrance; the Tathagata Jewel Lotus Radiance in the world Lotus Flower; the Tathagata Quiescent Radiance in the world Wondrous Gold; the Tathagata Akshobhya in the world Wondrous Joy; the Tathagata Lion in the world Well-Abiding; the Tathagata Moon Enlightenment in the world Realm of Radiance; or the Tathagata Vairocana in the world Adorned with Jeweled Lions—all such Tathagatas are immediately visible to me, just as I wish. Yet those Tathagatas do not come here, nor do I go there.

“I know that all Buddhas and my own mind are alike dreams. I know that all Buddhas are like reflected images, while my own mind is like water. I know that all the physical forms and characteristics of the Buddhas and my own mind are alike illusions. I know that all Buddhas and my own mind are alike echoes.

“Thus do I know and thus do I recollect. All the Buddhas I behold arise from my own mind.

“Good man! You should know that a bodhisattva’s cultivation of the Buddhadharmas, purification of Buddha-lands, accumulation of wondrous practices, taming of sentient beings, making of great vows, entry into all-wisdom, free play within inconceivable liberation-gates, attainment of a Buddha’s bodhi, manifestation of great spiritual powers, universal journeying throughout the Dharma-realms of the ten directions, and universal entry into all kalpas by means of subtle wisdom—all these arise from one’s own mind.

“Good man! Therefore, you should support your own mind with wholesome dharmas. You should moisten your own mind with the water of Dharma. You should purify your own mind amid all realms of experience. You should strengthen your own mind through diligence. You should level your own mind through patience. You should cleanse your own mind through the wisdom of realization. You should illuminate your own mind through wisdom. You should open and develop your own mind through the mastery of a Buddha. You should broaden your own mind through a Buddha’s impartiality. You should examine and illuminate your own mind through a Buddha’s ten powers.

“Good man! I know only how to enter and emerge from this liberation-gate called ‘The Tathagata’s Unobstructed Adornment.’

“As for the great bodhisattvas who attain unobstructed wisdom, abide in unobstructed practices, attain the samadhi of ‘Constantly Beholding All Buddhas,’ attain the samadhi of ‘Not Abiding at the Limit of Nirvana,’ and thoroughly comprehend the samadhi of ‘The Realm of the Universal Gate’: they are impartial toward all dharmas of the three periods of time; they can skillfully manifest bodies throughout all lands; they abide in the impartial realm of the Buddhas; all realms throughout the ten directions appear directly before them; and through discerning wisdom they clearly see and know everything. Within their own bodies they manifest the formation and destruction of all worlds, yet they entertain no conception of their own bodies and those worlds as two.

“How could I fully know or explain such wondrous practices?

“Good man! South of here, at the edge of Jambudvipa, is a country named Maligara. In that country dwells a bhikshu named Sagaradhvaja.

“Go to him and ask: How should a bodhisattva learn the bodhisattva practices and cultivate the bodhisattva path?”

Sudhana the Youth then bowed at the feet of the Elder Vimoksha, circumambulated him to the right, gazed upon him, extolled and praised him, contemplated and looked up to him with reverence, and wept sorrowfully, shedding tears. Single-mindedly he remembered and relied upon the spiritual benefactor, served the spiritual benefactor, and revered the spiritual benefactor, knowing that through the spiritual benefactor one beholds all-wisdom.

Toward the spiritual benefactor, he harbored no opposition or deceit. His mind always accorded with the spiritual benefactor. He regarded the spiritual benefactor as a loving mother, for the spiritual benefactor enabled him to abandon all useless dharmas.

He regarded the spiritual benefactor as a loving father, for the spiritual benefactor gave birth to all wholesome dharmas. Having contemplated thus, he took his leave and departed.

The youth Sudhana single-mindedly and rightly recollected the teachings of the Elder Vimoksha and contemplated the Elder’s teachings. He retained in mind the Elder’s inconceivable bodhisattva liberation. He reflected upon the Elder’s inconceivable light of bodhisattva wisdom.

He deeply entered the Elder’s inconceivable gateway to the Dharma realm. He inclined toward the Elder’s inconceivable gateway of the bodhisattva’s universal entry. He clearly perceived the Elder’s inconceivable miraculous transformations of the Tathagata.

He fully understood the Elder’s inconceivable universal entry into Buddha lands. He discerned the Elder’s inconceivable adornments of the Buddha’s powers. He contemplated the stages within the sphere of the Elder’s inconceivable bodhisattva samadhi and liberation.

He thoroughly understood the Elder’s inconceivable, ultimately unobstructed distinctions among worlds. He cultivated the Elder’s inconceivable, steadfast, and profound bodhisattva resolve. He brought forth the Elder’s inconceivable activity of the bodhisattva’s great vows.

The youth Sudhana journeyed gradually southward until he reached the shore of Jambudvipa, in the land of Mali, where he sought the monk Ocean Banner. He then saw the monk Ocean Banner seated cross-legged beside a place for walking meditation. He was absorbed in samadhi, his breathing had ceased, he was free from thought and examination, and his body and mind were unmoving.

From beneath that monk’s feet appeared countless tens of thousands of millions of elders, householders, and Brahmins. All those multitudes adorned their bodies with many kinds of ornaments. They all wore jeweled crowns and pendants of luminous pearls. Traveling throughout all worlds in the ten directions, they rained down every kind of precious pearl, jeweled necklace, garment, properly prepared food and drink of the finest flavors, flower, floral garland, incense, fragrant ointment, and every requisite that beings desired. Everywhere they aided and gathered in impoverished beings, comforted suffering beings, and caused them all to rejoice. They purified their minds and brought them to the attainment of the path to unsurpassed bodhi.

From the two knees of the monk Ocean Banner appeared hundreds of thousands of millions of Kshatriyas and Brahmins. All those multitudes were wise and intelligent, possessed diverse complexions and appearances, and were adorned with many kinds of supremely exquisite garments. They went throughout all worlds in the ten directions, gathering in beings through kind speech and beneficial conduct.

They enabled the poor to obtain abundance, the sick to recover, those in danger to find safety, the frightened to find refuge, and the sorrowful to become joyful. They also employed skillful means to exhort and guide them, causing them all to abandon evil and practice goodness.

From the area of the monk Ocean Banner’s waist appeared immeasurable and countless seers, some clad in garments of grass and others in garments of tree bark. Each held a cleansing water vessel, and their deportment was serene and tranquil. They traveled through the worlds of the ten directions and, from the sky, praised the Tathagata in wondrous voices.

They expounded various teachings: some taught the pure path of brahmacarya, causing beings to cultivate it and discipline their faculties and dispositions; some taught that all dharmas lack intrinsic nature, causing beings to contemplate this and give rise to wisdom; some taught the principles of worldly discourse; and some revealed the essential skillful means leading to omniscience, causing beings to cultivate, in proper sequence, the practices and deeds appropriate to each of them.

From both sides of the monk Ocean Banner appeared inconceivable nagas and inconceivable naga maidens, who displayed the inconceivable miraculous transformations of the nagas. They produced clouds of fragrant incense, clouds of flowers, clouds of floral garlands, clouds of jeweled canopies, clouds of jeweled banners, clouds of wondrous jeweled ornaments, clouds of wish-fulfilling jewels, clouds of jeweled necklaces, clouds of jeweled seats, clouds of jeweled palaces, clouds of jeweled lotus flowers, clouds of jeweled crowns, clouds of celestial bodies, and clouds of celestial maidens. All these were inconceivable and filled the sky as adornments. They filled the bodhimandas of all Buddhas throughout all worlds in the ten directions as offerings, causing all beings to rejoice.

From the mark shaped like the character “wan” upon his chest appeared countless hundreds of thousands of millions of asura kings. They all displayed inconceivable mastery of illusory powers, causing hundreds of worlds to quake. All the waters of the oceans spontaneously surged and boiled.

All the kings of mountains spontaneously collided. The palaces of the devas all shook. The radiance of the maras was entirely obscured, and all the armies of Mara were overthrown.

They caused beings everywhere to abandon arrogance and conceit, eliminate anger and harmful intent, shatter the mountain of afflictions, put an end to evil dharmas, increase the Dharma of noncontention, and always live together in peace and harmony. They also used illusory powers to awaken beings, causing them to extinguish evil deeds, fear samsara, escape the various realms of existence, and relinquish defiled attachments.

They caused them to abide in the resolve for unsurpassed bodhi, cultivate all bodhisattva practices, strengthen all gateways of the paramitas, enter all bodhisattva stages, contemplate all subtle and wondrous Dharma gateways, and understand all the skillful means of the Buddhas. These deeds extended throughout the Dharma realm.

From the back of the monk Ocean Banner, for those who were to be liberated through the Two Vehicles, appeared countless hundreds of thousands of millions of shravakas and pratyekabuddhas. For those attached to a self, they taught the Dharma of no-self. For those attached to permanence, they taught that all conditioned dharmas are impermanent.

For the covetous, they taught contemplation of impurity. For the angry, they taught contemplation of loving-kindness. For the deluded, they taught contemplation of dependent origination.

For those whose afflictions were present in equal measure, they taught objective realms and dharmas corresponding with wisdom. For those who delighted in sensory realms, they taught the Dharma of nonexistence. For those who delighted in tranquil seclusion, they taught the Dharma of bringing forth great vows to benefit all beings universally.

Such deeds extended throughout the Dharma realm.

From the two shoulders of the monk Ocean Banner appeared countless hundreds of thousands of millions of yaksha kings and rakshasa kings. Their forms and complexions were diverse; whether tall or short, they were all terrifying. Immeasurable retinues surrounded them.

These kings protected all beings who practiced goodness, the assemblies of sages and bodhisattvas, those progressing toward right abiding, and those established in right abiding. Some appeared as vajra-bearing spirits who protected the Buddhas and the places where the Buddhas dwelt. Others universally protected the world, enabling the frightened to find peace and security, the sick to recover, those in anguish to be freed from suffering, those who had committed faults to repent, and those beset by calamities to escape their hardships.

Benefiting all beings in these ways, they caused them to abandon the wheel of samsara and turn the wheel of the true Dharma.

From the abdomen of the monk Ocean Banner appeared hundreds of thousands of millions of kinnara kings, each surrounded before and behind by countless kinnara maidens. There also appeared countless gandharva kings, each surrounded before and behind by countless gandharva maidens. They all played countless hundreds of thousands of kinds of celestial music and sang praises of the precious nature of the Dharma.

They sang praises of the precious Buddhas. They sang praises of bringing forth the resolve for bodhi. They sang praises of cultivating the bodhisattva practices.

They sang praises of the gateway through which all Buddhas attain perfect awakening. They sang praises of the gateway through which all Buddhas turn the Dharma wheel. They sang praises of the gateway through which all Buddhas manifest miraculous transformations.

They revealed and expounded the gateway through which all Buddhas enter nirvana. They revealed and expounded the gateway through which all Buddhas protect the teachings of the Dharma. They revealed and expounded the gateway that causes all beings to rejoice.

They revealed and expounded the gateway that adorns and purifies all Buddha lands. They revealed and expounded the gateway that elucidates all subtle and wondrous dharmas. They revealed and expounded the gateway that casts off and transcends all obstacles.

They revealed and expounded the gateway that gives rise to all roots of goodness. All these manifestations extended throughout the worlds of the ten directions.

From the face of Bhikshu Sāgaradhvaja there appeared countless hundreds of thousands of millions of universal monarchs, each fully endowed with the seven treasures and surrounded by the four divisions of the army. They radiated the light of great relinquishment and rained down measureless treasures, satisfying all who were poor and deprived and causing them to abandon stealing forever. They gave away without regret countless hundreds of thousands of millions of beautiful women, causing beings to abandon sexual misconduct forever; they caused them to give rise to loving-kindness and refrain from killing; they caused them always and ultimately to speak truthful words, without deception or idle discourse; they caused them to speak harmonious, agreeable words and not create discord;

they caused them to speak gentle words, free from harshness; and they caused them always to expound the most profound meanings with certainty and clarity, without uttering meaningless, embellished words.

For their sake, they taught contentment with few desires, enabling them to eliminate craving and keep their minds free from defilement. For their sake, they taught great compassion, enabling them to eliminate anger and purify their minds. For their sake, they taught the true meaning, causing them to contemplate all dharmas, penetrate causes and conditions, clearly understand the truths, uproot the thorns of wrong views, shatter the mountain of doubt and delusion, and eliminate all obstacles.

Deeds such as these filled the entire Dharma-realm.

From the two eyes of Bhikshu Sāgaradhvaja there appeared countless hundreds of thousands of millions of solar discs, illuminating all the great hells and evil destinies and freeing all beings there from suffering. They also illuminated the spaces between all worlds, dispelling darkness. They further illuminated the beings of the ten directions, causing them all to abandon the obscurations of ignorance.

Upon defiled and turbid lands they emitted pure light. Upon lands of silver they emitted golden light. Upon lands of gold they emitted silver light.

Upon lands of vaidurya they emitted crystal-colored light. Upon lands of crystal they emitted vaidurya-colored light. Upon lands of musāragalva they emitted agate-colored light.

Upon lands of agate they emitted musāragalva-colored light. Upon lands of indranīla they emitted the light of the Solar Treasury Maṇi King. Upon lands of the Solar Treasury Maṇi King they emitted indranīla-colored light.

Upon lands of red pearls they emitted the light of the Moonlight Net Treasury Maṇi King. Upon lands of the Moonlight Net Treasury Maṇi King they emitted red-pearl-colored light. Upon lands formed from a single kind of jewel they emitted light of many kinds of jewels.

Upon lands formed from many kinds of jewels they emitted light of a single kind of jewel. These lights shone into the dense forests of beings’ minds, accomplished measureless works for beings, adorned all realms of the world, and caused beings’ minds to become cool and greatly joyful. Such deeds filled the Dharma-realm.

From the white urna between the eyebrows of Bhikshu Sāgaradhvaja there appeared countless hundreds of thousands of millions of Śakra Devānām Indras, each sovereign within his own realm. Upon their crowns were maṇi jewels that illuminated all the celestial palaces. They shook all Mount Sumerus, Kings of Mountains, awakened all the hosts of devas, praised the power of merit, and taught the power of wisdom, the power to produce joyful karmic recompense, the power of steadfast resolve, the power of pure mindfulness, and the power of remaining firm in the bodhicitta already awakened.

They praised delight in seeing the Buddha, causing beings to eliminate worldly desires; praised delight in hearing the Dharma, causing them to grow weary of worldly objects; and praised delight in contemplative wisdom, causing them to end worldly defilements. They halted the battles of the asuras, ended the strife of afflictions, extinguished the fear of death, made vows to subdue Māra, established the true Dharma, and accomplished all works for sentient beings.

Deeds such as these pervaded the Dharma-realm.

From the forehead of Bhikshu Sāgaradhvaja there appeared hundreds of thousands of millions of Brahmā devas, whose dignified forms were incomparable in the world, whose conduct was serene, and whose speech was wondrous and sublime. They entreated the Buddha to teach the Dharma and praised the Buddha’s virtues, causing all bodhisattvas to rejoice. They were able to accomplish measureless works for sentient beings throughout all worlds in the ten directions.

From the crown of Bhikshu Sāgaradhvaja there appeared bodhisattvas as numerous as the motes of dust in measureless Buddha-fields. Their bodies were all adorned with the major marks and minor characteristics. They radiated boundless light and taught the various practices.

They praised generosity, causing beings to abandon stinginess and greed and obtain wondrous treasures with which to adorn worlds. They extolled the merit of upholding the precepts, causing sentient beings to put an end to all evil and abide in the bodhisattva’s precepts of great loving-kindness and compassion. They taught that all conditioned dharmas are like dreams.

They taught that sensual pleasures have no true savor, causing sentient beings to free themselves from the bonds of affliction. They taught the power of patience, enabling the mind to attain mastery with respect to all dharmas. They praised the golden-hued body, causing sentient beings to relinquish the defilement of anger, undertake counteractive practices, and close off the path to rebirth as animals.

They praised the practice of diligence, causing beings to leave behind worldly heedlessness and diligently cultivate measureless wondrous dharmas. They also praised the perfection of meditation, enabling every mind to attain mastery. They further expounded the perfection of prajna, revealing right view and causing sentient beings to delight in the mastery of wisdom and eliminate their attachments to views.

They further expounded practices that accord with the world, enabling sentient beings, though liberated from birth and death, to take birth freely among the various classes of existence. They also manifested spiritual transformations and taught mastery over lifespan, causing sentient beings to make great vows. They further expounded the attainment of the power of dharani, the generation of the power of great vows, the power to purify samadhi, and the power to take birth freely.

They also expounded various kinds of wisdom: the wisdom that universally knows the faculties and dispositions of sentient beings, the wisdom that universally knows all activities of mind, the wisdom that universally knows the Tathagata’s ten powers, and the wisdom that universally knows the mastery of all Buddhas. Deeds such as these pervaded the Dharma-realm.

From the crown of Bhikshu Sagaradhvaja’s head appeared countless hundreds of thousands of kotis of Tathagata bodies. Those bodies were unequaled, endowed with all the excellent marks, pure and majestically adorned. Their awe-inspiring radiance blazed like mountains of gold, and immeasurable light illuminated the ten directions.

Their wondrous Dharma voices filled the Dharma realm, and they manifested immeasurable powers of spiritual transformation. For all worlds they rained down a rain of Dharma: for the bodhisattvas seated at the bodhimanda, they rained down the Dharma rain of impartial, universal knowledge. For the bodhisattvas at the stage of consecration, they rained down the Dharma rain of entering the universal gateways.

For the bodhisattvas at the stage of Dharma Prince, they rained down the Dharma rain of universal adornment. For the bodhisattvas at the stage of spiritual youth, they rained down the Dharma rain called Solid Mountain. For the bodhisattvas at the stage of non-retrogression, they rained down the Dharma rain called Ocean Treasury.

For the bodhisattvas at the stage of perfecting the right mind, they rained down the Dharma rain of universal realms. For the bodhisattvas at the stage of perfecting skillful means, they rained down the Dharma rain of the gateway of intrinsic nature. For the bodhisattvas at the stage of noble birth, they rained down the Dharma rain of conforming with the world.

For the bodhisattvas at the stage of cultivation, they rained down the Dharma rain of universal compassion. For newly trained bodhisattvas, they rained down the Dharma rain called Treasury of Accumulation. For bodhisattvas who had first brought forth the resolve, they rained down the Dharma rain of gathering in sentient beings.

For bodhisattvas of faith and understanding, they rained down the Dharma rain through which inexhaustible realms universally appeared before them. For the sentient beings of the Form Realm, they rained down the Dharma rain of universal gateways. For the Brahma devas, they rained down the Dharma rain of the power of arising.

For the hosts of maras, they rained down the Dharma rain called Banner of the Mind. For the devas of the Heaven of Delight in Transformations, they rained down the Dharma rain of pure mindfulness. For the devas of the Tushita Heaven, they rained down the Dharma rain of generating aspiration.

For the devas of the Yama Heaven, they rained down the Dharma rain of joy. For the devas of the Trayastrimsha Heaven, they rained down the Dharma rain of swiftly adorning the realm of space. For the Yaksha Kings, they rained down the Dharma rain of joy.

For the Gandharva Kings, they rained down the Dharma rain called Vajra Wheel. For the Asura Kings, they rained down the Dharma rain of the great realm. For the Garuda Kings, they rained down the Dharma rain of boundless light.

For the Kinnara Kings, they rained down the Dharma rain of the supreme wisdom of all worlds. For human kings, they rained down the Dharma rain of freedom from intoxication. For the Dragon Kings, they rained down the Dharma rain called Banner of Joy.

For the Mahoraga Kings, they rained down the Dharma rain of unceasing effort. For the sentient beings in the hells, they rained down the Dharma rain of adornment by right mindfulness. For animals, they rained down the Dharma rain called Treasury of Wisdom.

For the sentient beings in the realm of King Yama, they rained down the Dharma rain of fearlessness. For sentient beings in places of hardship and peril, they rained down the Dharma rain of universal consolation. They enabled all sentient beings to enter the assembly of sages and saints.

Such manifestations filled the Dharma realm.

Furthermore, from each and every pore on Bhikshu Sagaradhvaja’s body, he emitted countless nets of light, as numerous as the dust motes in Buddha-lands. Each net of light possessed countless colors and forms, countless adornments, countless realms, and countless deeds, filling all worlds throughout the ten directions.

At that time, Sudhana the Youth single-mindedly contemplated Bhikshu Sagaradhvaja with the deepest yearning. He recollected the bhikshu’s samadhi of liberation. He contemplated the bhikshu’s inconceivable bodhisattva samadhi. He contemplated the bhikshu’s inconceivable skillful means for benefiting sentient beings. He contemplated the bhikshu’s inconceivable gateway of effortless universal adornment. He contemplated the bhikshu’s wisdom that purely adorned the Dharma realm. He contemplated the bhikshu’s wisdom that received the Buddhas’ empowering aid. He contemplated the bhikshu’s sovereign power of bringing forth bodhisattvas. He contemplated the bhikshu’s power of firm and great bodhisattva vows. He contemplated Bhikshu Sagaradhvaja’s power to expand the practices of bodhisattvas.

Sudhana the Youth stood contemplating and observing in this way for one day and one night, then for as many as seven days and nights, half a month, one month, and six months. Only after another six days did Bhikshu Sagaradhvaja emerge from samadhi.

Sudhana the Youth praised him, saying: “O Noble One! How rare and extraordinary! Such a samadhi is exceedingly profound; such a samadhi is exceedingly vast; such a samadhi has immeasurable realms; such a samadhi possesses inconceivable spiritual power; such a samadhi has incomparable light; such a samadhi has countless adornments; such a samadhi possesses awe-inspiring power difficult to withstand; such a samadhi has realms of equality; such a samadhi illuminates the ten directions; and such a samadhi bestows limitless benefit, for it can eliminate immeasurable suffering for all sentient beings.

It enables all sentient beings to escape the suffering caused by greed, to be freed from the sufferings of the hells and the animal realm, to close the gates of hardship and peril, and to open the paths to the human and heavenly realms, bringing joy to humans and devas. It causes them to delight in the realms of meditation. It can increase the conditioned happiness they experience.

It can reveal to them the bliss of liberation. It can inspire them to bring forth the bodhi-mind. It can increase their practices of merit and wisdom.

It can increase their mind of great compassion. It can cause the power of great vows to arise. It can enable them to understand clearly the bodhisattva path.

It can adorn their ultimate wisdom. It can lead them into the realm of the Mahayana. It can illuminate and reveal the practices of Samantabhadra.

It can enable them to realize the radiant wisdom of the bodhisattvas. It can enable them to accomplish all the practices and vows of all bodhisattvas. It can enable them to abide securely within the realm of omniscience.

“O Noble One! What is the name of this samadhi?”

Bhikshu Sagaradhvaja said:

“Good man! This samadhi is called ‘Universally Perceiving Renunciation and Attainment.’ It is also called ‘The Pure Radiance of the Realm of Prajnaparamita.’ It is further called ‘The Pure Gateway of Universal Adornment.’

“Good man! Through cultivating prajnaparamita, I attained this samadhi of pure universal adornment, together with countless millions of other samadhis.”

Sudhana the Youth asked:

“O Noble One! Is the ultimate scope of this samadhi only as you have shown?”

Bhikshu Sagaradhvaja said:

“Good man! When I enter this samadhi, I clearly know all worlds without obstruction. I journey to all worlds without obstruction.

I pass beyond all worlds without obstruction. I adorn all worlds without obstruction. I cultivate and purify all worlds without obstruction.

I magnificently purify all worlds without obstruction. I behold all Buddhas without obstruction. I contemplate the vast, awe-inspiring virtues of all Buddhas without obstruction.

I know the sovereign spiritual powers of all Buddhas without obstruction. I realize the vast powers of all Buddhas without obstruction. I enter the oceans of merit and virtue of all Buddhas without obstruction.

I receive the immeasurable wondrous Dharma teachings of all Buddhas without obstruction. I enter all Buddhadharmas and cultivate wondrous practices without obstruction. I realize the wisdom of the equal turning of the Dharma wheel by all Buddhas without obstruction.

I enter the bodhimandas and assemblies of all Buddhas without obstruction. I contemplate the Buddhadharma of the ten directions without obstruction. With great compassion, I gather in the sentient beings of the ten directions without obstruction.

I constantly bring forth great loving-kindness that fills the ten directions without obstruction. I behold the Buddhas of the ten directions with a mind that is never satiated, without obstruction. I enter the ocean of all sentient beings without obstruction.

I know the ocean of faculties and dispositions of all sentient beings without obstruction. I know the wisdom that discerns the differences among the faculties of all sentient beings without obstruction.”

O Good Man! I know only this light of the prajnaparamita samadhi. As for the bodhisattvas who enter the ocean of wisdom, purify the realm of Dharma, comprehend all destinies, pervade immeasurable lands, attain mastery of dharani, purify samadhi, possess vast spiritual powers and inexhaustible eloquence, skillfully expound the various grounds, and become a refuge for sentient beings—how could I know those wondrous practices, discern those merits, understand those deeds, fathom those realms, exhaust those powers of vows, enter those essential gates, attain those realizations, expound those factors of the Path, abide in those samadhis, perceive those spheres of mind, or realize their many kinds of impartial wisdom?

O Good Man! South of here is a place called Ocean Tide. There is a garden grove there called Universal Adornment. In that grove dwells a laywoman named Hushe. Go to her and ask: How does a bodhisattva train in the bodhisattva practices? How does a bodhisattva cultivate the bodhisattva path?

At that time, in the presence of the bhikshu Ocean Banner, the youth Sudhana attained an adamantine body, acquired the treasure of the wondrous Dharma, entered profound realms, gained luminous wisdom, attained radiant samadhi, abided in pure understanding, beheld the most profound Dharma, established his mind within the various gates of purity, and filled the ten directions with the light of wisdom.

The youth Sudhana rejoiced and exulted immeasurably. Prostrating himself with all five limbs upon the ground, he bowed at the feet of the bhikshu Ocean Banner, circumambulated him to the right countless times, and respectfully gazed upon him, reflecting and contemplating with sorrowful reluctance and loving attachment. He remembered the name of the bhikshu Ocean Banner, envisioned the bhikshu Ocean Banner’s countenance and bearing, retained the sound of the bhikshu Ocean Banner’s voice, contemplated the bhikshu Ocean Banner’s samadhi, great vows, and realms, and received the pure light of the bhikshu Ocean Banner’s wisdom. He then took his leave and departed.