大方廣佛華嚴經

Sudhana’s mind was illumined and opened by the light of great wisdom, and he contemplated and discerned the nature of all dharmas. He attained the dharani gateway of clearly knowing all sounds and languages. He attained the dharani gateway of receiving and retaining all Dharma wheels. He attained the power of great compassion, becoming a refuge for all sentient beings. He attained the gateway of light that contemplates the meanings and principles of all dharmas. He attained pure vows that fill the Dharma realm. He attained the light of wisdom that universally illuminates all dharmas throughout the ten directions. He attained the power of mastery to adorn all worlds universally. He attained perfect vows that universally initiate all bodhisattva practices.

Traveling onward, Sudhana reached the land of Perilous Difficulties and the city of Jeweled Adornment, where he sought the maiden Vasumitra.

In the city, those who did not know the maiden’s virtues and wisdom thought:

“This youth’s faculties are serene, his wisdom bright and clear; he is neither deluded nor confused. He gazes intently for a full fathom without weariness, attachment, or blinking, and his mind is undistracted, profound, and vast like the great ocean. Such a person should not harbor lustful desire or inverted thoughts toward the maiden Vasumitra, regard her as pure, or conceive thoughts of sensual love. He should not be tempted by feminine beauty.

“This youth does not engage in the deeds of Mara, enter Mara’s domain, sink into the mire of sensual desire, or become bound by Mara. He is able to refrain from whatever should not be done. Why, then, does he intend to seek this maiden?”

Those who knew the maiden’s virtues and wisdom said to Sudhana:

“Excellent, excellent! Good man, now that you are able to seek the maiden Vasumitra, you have gained vast and wholesome benefit.

“Good man, you must certainly seek the fruit of Buddhahood; certainly become a refuge and support for sentient beings; certainly seek to extract the poisoned arrow of craving from all sentient beings; and certainly seek to destroy all sentient beings’ notions that feminine beauty is pure.

“Good man, the maiden Vasumitra is now in her home in the northern marketplace of this city.”

Delighted and exultant, Sudhana went to the entrance of the maiden Vasumitra’s residence.

He saw that the residence was spacious and magnificent, surrounded by jeweled walls, jeweled trees, and jeweled moats, each arranged in ten concentric tiers. The jeweled moats were filled with fragrant water, their beds spread with golden sand. Jeweled flowers and four-colored lotuses—blue, yellow, red, and white—vied with one another in blossoming upon the water.

Its palaces, towers, and pavilions were all splendid. Rows of gateways stood one after another, all hung with bells, nets, banners, and canopies. Countless rare treasures adorned them. The ground was made of lapis lazuli interspersed with various jewels. Aloeswood incense was burned, and sandalwood paste was applied. Jeweled bells were suspended there, and when stirred by the wind, they produced music. Celestial flowers were scattered across the entire ground. The magnificent adornments were beyond description.

Its treasuries of precious jewels numbered in the hundreds of thousands. Ten great gardens were adorned with the utmost splendor.

Sudhana saw that the maiden Vasumitra had a dignified and beautiful countenance and perfectly formed features. Her skin was the color of pure gold. Her hair and eyes were deep blue. Her form was neither too tall nor too short, neither coarse nor slight; among all humans and devas of the Desire Realm, none could compare with her. Her voice was more refined and beautiful than that of the devas of the Brahma world. She knew and understood all the diverse sounds and languages of every sentient being. She thoroughly comprehended words and meanings and was skilled in discourse. She had attained wisdom like an illusion and entered the gateway of skillful means.

Her body was adorned with strands of precious jewels and many ornaments, and upon her head she wore a crown set with wish-fulfilling jewels.

She was also surrounded by countless attendants, all sharing the same roots of goodness and the same practices and vows, with inexhaustible merit and virtue.

From her body, the maiden Vasumitra emitted a vast light that universally illuminated the entire residence and all its palaces.

Whoever was touched by this light felt cool and refreshed in body.

Sudhana approached, bowed at the feet of the maiden Vasumitra, joined his palms respectfully, and said:

“O Noble One! I have already awakened 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 you are skilled in giving instruction. I pray that you will teach me.”

The maiden Vasumitra said:

“Good man, I have attained a bodhisattva gateway of liberation called ‘Ultimate Freedom from Sensual Desire.’ In accordance with the inclinations of sentient beings, I manifest an appropriate form.

“If devas see me, I appear as a radiant and beautiful goddess. In this way, when humans or nonhumans see me, I appear as a human woman or a nonhuman woman.

“If anyone comes seeking me out of sensual desire, I teach that person the Dharma. Having heard the Dharma, that person becomes free from sensual desire and attains the bodhisattva samadhi of nonattachment to objects.

“If sentient beings behold me even briefly, they become free from sensual desire and attain the bodhisattva samadhi of joy.

“If sentient beings speak with me even briefly, they become free from sensual desire and attain the bodhisattva samadhi of unobstructed sound.

“If sentient beings hold my hand even briefly, they become free from sensual desire and attain the bodhisattva samadhi that reaches all Buddha-lands universally.

“If sentient beings sit upon my seat even briefly, they become free from sensual desire and attain the bodhisattva samadhi of liberating light.

“If sentient beings gaze upon me even briefly, they become free from sensual desire and attain the bodhisattva samadhi of serene adornment.

“If sentient beings see me, they become free from sensual desire and attain the bodhisattva samadhi that subdues followers of heterodox paths.

“If sentient beings see me blink my eyes, they become free from sensual desire and attain the bodhisattva samadhi of the light of the Buddha’s realm.

“If sentient beings embrace me, they become free from sensual desire and attain the bodhisattva samadhi that gathers in all sentient beings and never abandons them.

“If sentient beings kiss my lips, they become free from sensual desire and attain the bodhisattva samadhi that increases the treasury of merit and virtue for all sentient beings.

“Any sentient beings who draw near to me all become free from sensual desire and enter the bodhisattva’s present realization of omniscience, an unobstructed liberation.”

Sudhana asked:

“O Noble One, what roots of goodness did you plant, and what meritorious deeds did you cultivate, to attain such mastery?”

The maiden Vasumitra said:

“Good man, I recall that in the past there was a Buddha named Lofty Conduct. The royal capital of that land was called Shramana.

“When the Tathagata Lofty Conduct entered the city of Shramana and his foot stepped upon the threshold of the city gate, the entire city immediately quaked and suddenly became spacious and adorned with many jewels. Countless rays of light shone through one another. Jeweled flowers were scattered across the ground. Celestial music sounded in concert, and all the devas filled the sky.

“At that time, I was the wife of an elder named Good Wisdom. When I witnessed the Buddha’s spiritual power, my mind was immediately awakened. Together with the elder, I went before the Buddha and offered him a precious coin.

“The Youth Manjushri was then serving as an attendant to the Buddha Lofty Conduct. He taught the Dharma for my sake and caused me to awaken the aspiration for unsurpassed bodhi.

“Good man, I know only this bodhisattva gateway of liberation, Ultimate Freedom from Sensual Desire.

“How could I know or describe the virtuous practices of the great bodhisattvas, who have accomplished boundless wisdom and skillful means, whose virtues are vast, and whose realms are beyond compare?

“Good man, south of here is a city called Good Passage. In that city lives a householder named Veshtila, who constantly makes offerings to the stupa of the Tathagata Sandalwood Throne.

“Go there and ask him how a bodhisattva should train in bodhisattva practices and cultivate the bodhisattva path.”

The youth Sudhana bowed at the feet of the maiden Vasumitra, circumambulated her to the right countless times, gazed upon her earnestly, took his leave, and departed.

Sudhana then traveled gradually southward until he reached the city of Good Passage. He entered the house of the householder Veshtila, bowed at the householder’s feet, joined his palms, and said:

“O Noble One! I have already awakened 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 you are skilled in giving instruction. I pray that you will teach me.” The householder said:

Good man! I have attained a bodhisattva liberation called “Not Entering the Limit of Nirvana.”

Good man! I do not think: That Tathagata has entered nirvana; that Tathagata is now entering nirvana; or that Tathagata will enter nirvana.

I know that, throughout all worlds in the ten directions, ultimately no Buddha-Tathagata enters nirvana, except when manifesting this in order to tame sentient beings.

Good man! When I opened the door of the stupa of the Tathagata Candana Throne, I immediately attained a samadhi called “The Inexhaustible Lineage of the Buddhas.”

Good man! In every thought-moment I enter this samadhi, and in every thought-moment I come to know immeasurable sublime matters.

Sudhana asked:

O Holy One! What is the sphere of that samadhi?

The householder said:

Good man! When I enter this samadhi, I behold in succession all the Buddhas of this world.

That is, I behold Kasyapa Buddha, Kanakamuni Buddha, Krakucchanda Buddha, Sikhin Buddha, Vipasyin Buddha, Tisya Buddha, Pusya Buddha, Supreme Victory Buddha, and Supreme Lotus Buddha.

Within a single thought-moment, I behold one hundred Buddhas, one thousand Buddhas, one hundred thousand Buddhas, one koti of Buddhas, one thousand kotis of Buddhas, one hundred thousand kotis of Buddhas, one ayuta kotis of Buddhas, and one nayuta kotis of Buddhas, even so far as beholding Buddhas as numerous as the particles of dust in ineffably ineffable worlds.

I also behold those Buddhas when they first aroused the aspiration and planted roots of goodness; when they attained supreme spiritual powers, accomplished great vows, cultivated wondrous practices, perfected the paramitas, entered the bodhisattva grounds, attained pure patience, vanquished the armies of Mara, and attained Perfect Enlightenment; and I behold their pure lands, assemblies at their places of enlightenment, emission of great radiance, turning of the wondrous Dharma wheel, and the many distinct manifestations of their spiritual powers. I am able to retain them all, remember them, contemplate and discern them, and reveal them all.

All future Buddhas, such as Maitreya Buddha, are likewise.

All presently abiding Buddhas, such as Vairocana Buddha, are likewise.

Just as it is in this world, so it is with all Buddhas of the three times, sravakas, pratyekabuddhas, and bodhisattvas throughout all worlds in the ten directions.

Good man! I have attained only this bodhisattva liberation, “Not Entering the Limit of Nirvana.”

As for the great bodhisattvas, with the wisdom of a single thought-moment they know the three times universally, and in a single thought-moment they enter all samadhis universally. The sun of the Tathagata’s wisdom constantly illuminates their minds. They make no distinctions concerning any dharma. They know that all Buddhas are entirely equal. They know that the Tathagata, I myself, and all sentient beings are equal and without difference. They know that the intrinsic nature of all dharmas is pure, free from deliberation and unmoving, yet able to enter all worlds universally. Free from all distinctions, they abide in the seal of the Buddha-Dharma and are able to awaken all sentient beings.

How could I know or describe their meritorious practices?

Good man! South of here is a mountain called Potalaka. On that mountain dwells a bodhisattva named Avalokitesvara.

Go there and ask the bodhisattva how a bodhisattva studies the bodhisattva practices and how a bodhisattva cultivates the bodhisattva path.

The householder then spoke this verse:

Upon the sea there is a mountain called Noble Sage,

Formed of precious jewels and exceedingly pure.

Its flowers, fruits, forests, and trees are all abundant;

Its flowing springs and cool pools are all replete.

The valiant Hero Avalokitesvara

Dwells upon this mountain to liberate sentient beings.

You should go and inquire about his virtues;

The bodhisattva will teach you the great skillful means.

The youth Sudhana bowed at the feet of the householder Vesthila, circumambulated him countless times to the right, gazed up at him earnestly, bade farewell, and departed.

At that time, the youth Sudhana single-mindedly contemplated the householder’s teachings. He entered that treasury of bodhisattva liberation, attained that bodhisattva recollection, retained in sequence the names of those Buddhas, contemplated the wondrous Dharma taught by those Buddhas, knew the complete adornments of those Buddhas, beheld those Buddhas attain Perfect Enlightenment, and comprehended the inconceivable deeds of those Buddhas.

Sudhana journeyed onward and eventually reached Mount Potalaka, where he sought the Bodhisattva Avalokitesvara.

Among the rocky cliffs on the western side, streams flowed sparkling and clear, dense forests spread their shade, and soft, fragrant grasses carpeted the ground.

The Bodhisattva Avalokitesvara sat cross-legged upon a vajra-jewel rock. Around him were immeasurable bodhisattvas, likewise seated upon precious rocks.

The Bodhisattva Avalokitesvara was proclaiming to the assembly of bodhisattvas the Dharma of great loving-kindness and compassion, causing them to embrace and guide all sentient beings.

When Sudhana beheld him, he rejoiced exultantly. With palms joined, he gazed intently without blinking and thought:

A spiritual friend is a Tathagata. A spiritual friend is a cloud of all Dharmas. A spiritual friend is a treasury of merit. A spiritual friend is exceedingly difficult to encounter. A spiritual friend is the cause and condition for producing the Ten Powers. A spiritual friend is the torch of inexhaustible wisdom. A spiritual friend is the root and sprout of merit. A spiritual friend is the gateway to omniscience. A spiritual friend is the guiding teacher upon the ocean of wisdom. A spiritual friend is the provision that assists one on the path to omniscience.

Having reflected thus, Sudhana approached the Bodhisattva Avalokitesvara.

Upon seeing Sudhana, the bodhisattva said:

Excellent, good man! You have aroused the Mahayana aspiration to embrace all sentient beings universally. You have given rise to an upright mind intent upon seeking the Buddha-Dharma.

You possess profound and weighty great compassion with which to rescue and protect all beings. The wondrous practices of Samantabhadra continue uninterruptedly and are present before you. Your great vows and profound resolve are perfectly fulfilled and pure.

Diligently seeking the Buddha-Dharma, you are able to receive it all. You accumulate roots of goodness and are never content with what you have gathered. You follow spiritual friends and do not disobey their teachings.

You were born from Manjusri’s great ocean of meritorious wisdom. Your mind has matured and gained the power of the Buddhas. You have already attained the vast radiance of samadhi.

With focused mind, you seek the exceedingly profound and wondrous Dharma. Constantly beholding the Buddhas, your heart is filled with joy. Your wisdom is as pure as empty space.

Having illuminated yourself, you expound the Dharma for others. You abide securely in the radiance of the Tathagata’s wisdom.

At that time, the youth Sudhana bowed at the feet of the Bodhisattva Avalokitesvara, circumambulated him countless times to the right, joined his palms respectfully, and said:

O Holy One! I have aroused 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 teaches skillfully. I pray that you will instruct me.

The bodhisattva said:

Excellent! Excellent, good man! You have been able to arouse the aspiration for unsurpassed bodhi.

Good man! I have accomplished the bodhisattva gateway to liberation called “The Practice of Great Compassion.”

Good man! By means of this bodhisattva practice of great compassion, I teach and transform all sentient beings impartially and without interruption.

Good man! Abiding in this practice of great compassion, I am constantly present wherever any Buddha dwells and manifest universally before all sentient beings. Sometimes I embrace and guide sentient beings through generosity; sometimes through kind speech, beneficial conduct, or cooperation. Sometimes I manifest a physical form to embrace and guide sentient beings. Sometimes I manifest inconceivable forms of pure radiance to embrace and guide them. Sometimes I use sounds; sometimes deportment; sometimes I teach them the Dharma; and sometimes I manifest spiritual transformations, causing their minds to awaken and bringing them to maturity. Sometimes, for their sake, I manifest a body of the same kind as theirs, dwell together with them, and bring them to maturity.

Good man! As I cultivate this practice of great compassion, I vow always to rescue and protect all sentient beings. I vow that all sentient beings may be free from fear of dangerous roads, fear of burning affliction, fear of delusion, fear of bondage, fear of being killed, fear of poverty and destitution, fear of being unable to sustain life, fear of ill repute, fear of death, fear of assemblies, fear of evil destinies, fear of mental darkness, fear of change and displacement, fear of separation from those they love, fear of encountering those they hate, fear of bodily oppression, fear of mental oppression, and fear of anxiety and sorrow.

I further make this vow: May all sentient beings who think of me, utter my name, or behold my body be freed from every fear.

Good Man! By these skillful means, I free sentient beings from fear and further teach them to awaken the mind of unsurpassed bodhi, never to regress.

Good Man! I have attained only this gateway of the bodhisattva’s practice of great compassion.

As for the great bodhisattvas, they have purified all the vows of Samantabhadra, abide in all the practices of Samantabhadra, constantly practice all wholesome dharmas, constantly enter all samadhis, constantly abide throughout all boundless kalpas, constantly know all dharmas of the three times, constantly journey to all boundless lands, constantly put an end to the evil of all sentient beings, constantly increase the goodness of all sentient beings, and constantly cut off the stream of birth and death for sentient beings.

How could I know or speak of their meritorious practices?

At that time, from the east, a bodhisattva named Ananyagamin came through the sky to the summit of Mount Cakravada in the Saha world. This bodhisattva pressed his foot upon the earth, and the Saha world shook in six ways and became adorned with the seven precious substances.

Bodhisattva Ananyagamin emitted light from his body that outshone all suns and moons. All the radiance of the devas, nagas, the eight classes of beings, Sakra, Brahma, and the World-Protecting Kings appeared like masses of black ink.

The bodhisattva’s light shone throughout all the hells and realms of animals, hungry ghosts, and King Yama, causing beings in the evil destinies to be freed from suffering, to give rise to no afflictions, and to leave all sorrow behind.

Throughout all Buddha-lands, it also rained down every kind of flower, incense, necklace, garment, banner, pennant, precious canopy, and adornment as offerings to the Buddhas.

Moreover, in accordance with the inclinations of sentient beings, he manifested bodies throughout all palaces, and everyone who saw him rejoiced.

Only then did Bodhisattva Ananyagamin come to the place of Bodhisattva Avalokitesvara.

Bodhisattva Avalokitesvara said to Sudhana:

“Do you see Bodhisattva Ananyagamin coming to this Dharma assembly?

“You should go and ask him how a bodhisattva studies the bodhisattva practices and how a bodhisattva cultivates the bodhisattva path.”

The maiden Sudhana obeyed and immediately went to bow at the feet of Bodhisattva Ananyagamin. With palms joined respectfully, she said: “O Holy One! I have awakened the mind of 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.”

Bodhisattva Ananyagamin said:

“Good Man! I have attained a gateway of bodhisattva liberation called ‘Swift Practice of the Universal Gateway.’”

Sudhana asked:

“O Holy One! In the presence of which Buddha did you attain this Dharma gateway? How far from here is the land of the Holy One? How long did it take you to come here from there?”

Bodhisattva Ananyagamin said:

“Good Man! This matter is difficult to know. No being in any world can comprehend it,

“except those bodhisattvas who are courageous, vigorous, irreversible, and fearless; who have been gathered in by all spiritual benefactors and kept in the mindful protection of the Buddhas; whose roots of goodness are complete and whose aspirations are pure; who have attained the faculties of a bodhisattva and possess the eye of wisdom. They are able to hear, receive and retain, understand, and expound it.”

Sudhana said:

“O Holy One! Through the spiritual power of the Buddha and of spiritual benefactors, I am able to believe and accept it. I pray that the Bodhisattva will explain it to me.”

The Bodhisattva said:

“Good Man! I have come to this land from the place of Buddha Sri-Sambhava in the world Wonderful Treasury in the east. I attained this Dharma gateway in the presence of that Buddha. From that land to this place, I have passed through ineffable, ineffable kalpas, as numerous as the dust motes in Buddha-fields. In each instant of thought, I took ineffable, ineffable steps, as numerous as the dust motes in Buddha-fields. With each step, I passed beyond ineffable, ineffable Buddha-lands, as numerous as the dust motes in Buddha-fields. I entered every Buddha-land universally, went to the place where each Buddha dwelt, and made offerings. All these offerings were produced by the unsurpassed mind, sealed by the unconditioned Dharma, approved by the Tathagatas, and praised by the bodhisattvas.

“Good Man! I also universally beheld all sentient beings in those worlds. I knew their minds and faculties, and in accordance with their understanding I manifested bodies and taught the Dharma. Sometimes I emitted light; sometimes I bestowed precious things. By many skillful means, I taught, transformed, trained, and subdued them without ever resting.

“As it was in the east, so too was it in the other nine directions.

“Good Man! I have attained only this bodhisattva gateway of liberation called Universal Swift Practice, by which one can swiftly reach every place.

“As for the great bodhisattvas, there is no place throughout the ten directions that they do not reach. The spheres of their wisdom are identical and without difference. They skillfully extend their bodies throughout the Dharma realm. They reach every path, enter every land, know every dharma, arrive in every world, and impartially expound all Dharma gateways. At the same time, they illuminate all sentient beings. They make no discriminations regarding the Buddhas and encounter no obstruction anywhere.

“How could I know or speak of their meritorious practices?

“Good Man! South of here is a city named Dvaravati. In that city dwells a deity named Mahadeva.

“Go there and ask him how a bodhisattva studies the bodhisattva practices and how a bodhisattva cultivates the bodhisattva path.”

The youth Sudhana bowed at the feet of Bodhisattva Ananyagamin, circumambulated him countless times to the right, gazed upon him earnestly, then took leave and departed.

At that time, Sudhana entered the vast practices of the bodhisattvas, sought the sphere of bodhisattva wisdom, beheld the deeds of bodhisattva spiritual powers, recollected the supreme virtues of bodhisattvas, gave rise to the great joy of bodhisattvas, brought forth the firm vigor of bodhisattvas, entered the inconceivable sovereign liberation of bodhisattvas, practiced the virtues of bodhisattvas, contemplated the samadhis of bodhisattvas, abided in the dharanis of bodhisattvas, entered the great vows of bodhisattvas, attained the eloquence of bodhisattvas, and perfected the powers of bodhisattvas.

Traveling onward, Sudhana reached the city of Dvaravati, sought out the deity Mahadeva, and bowed at his feet. With palms joined respectfully, he said:

“O Holy One! I have awakened the mind of 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.”

Thereupon Mahadeva extended his four arms, scooped up water from the four great oceans, and washed his face. Taking golden flowers, he scattered them over Sudhana and said:

“Good Man! Bodhisattvas are difficult to see and difficult to hear of, and they rarely appear in the world. They are foremost among sentient beings, white lotus blossoms among humankind. They are the refuge of sentient beings and the protectors and rescuers of sentient beings. They are the source of peace and security for all worlds and the great light of all worlds. They show the safe and proper path to those who are lost. They are great guides who lead sentient beings into the Dharma gateways of the Buddha. They are great Dharma generals who skillfully guard the citadel of all-knowledge.

“Such bodhisattvas are exceedingly difficult to encounter. Only those whose three kinds of karma—body, speech, and mind—are without fault can behold the forms of the bodhisattvas, hear their eloquent exposition of the Dharma, and have them constantly appear before them at all times.

“Good Man! I have accomplished a bodhisattva liberation called ‘Cloud Net.’”

Sudhana asked:

“O Holy One! What is the sphere of the liberation called ‘Cloud Net’?”

At that time, before Sudhana, Mahadeva manifested heaps of gold, heaps of silver, heaps of vaidurya, heaps of crystal, heaps of mother-of-pearl, heaps of agate, heaps of blazing jewels, heaps of stainless treasury jewels, heaps of great-radiance jewels, heaps of Samantabhadra jewels of the ten directions, heaps of jeweled crowns, heaps of jeweled seals, heaps of jeweled necklaces, heaps of jeweled pendants, heaps of jeweled bracelets, heaps of jeweled chains, heaps of jeweled pearl nets, heaps of mani jewels, heaps of adornments, and heaps of wish-fulfilling mani jewels. All of them were as immense as great mountains.

The Great Deity then manifested all kinds of flowers, all kinds of garlands, all kinds of incense, all kinds of burning incense, all kinds of fragrant ointments, all kinds of garments, all kinds of banners and streamers, all kinds of music, and all objects of enjoyment belonging to the five desires. Each was heaped as high as a mountain. He also manifested countless hundreds of thousands of myriads of kotis of maidens.

The Great Deity said to Sudhana:

“Good man, you should take these things and offer them to the Tathagata, cultivate all kinds of merit, and give them to sentient beings in order to gather them in, enabling them to cultivate and learn the dana-paramita and to relinquish what is difficult to relinquish.

“Good man, just as I manifest these things for you and teach you to practice generosity, so do I for other sentient beings. I cause them all to be imbued with these roots of goodness, respectfully make offerings to the Three Jewels and spiritual teachers, increase wholesome dharmas, and arouse the aspiration for unsurpassed bodhi.

“Good man, if there are sentient beings who cling greedily to the five desires and indulge themselves heedlessly, I manifest impure objects for them.

“If there are sentient beings filled with anger and arrogance who engage in much contention, I manifest for them exceedingly terrifying forms, such as rakshasas drinking blood and eating flesh, so that upon seeing them they become frightened, their minds grow gentle and compliant, and they abandon enmity and resentment.

“If there are sentient beings who are torpid and lazy, I manifest for them the perils of kings, bandits, floods, fires, and various illnesses, causing them to become fearful, recognize suffering and anxiety, and exert themselves.

“By such skillful means, I cause sentient beings to abandon unwholesome conduct and cultivate wholesome dharmas, eliminate all obstacles to the paramitas, and perfect the paramitas. I enable them to pass beyond all dangerous paths and obstructions and reach the state of nonobstruction.

“Good man, I know only this liberation called the Cloud-Net.

“As for the great bodhisattvas, they are like Shakra, able to subdue all the asura armies of the afflictions. They are like a great flood, able to extinguish everywhere the fires of affliction of all sentient beings. They are like a blazing fire, able to dry up the waters of craving and desire of all sentient beings. They are like a great wind, able to blow down the banners of attachment to views of all sentient beings. They are like vajra, able to shatter the mountains of self-view of all sentient beings.

“How could I know or describe their meritorious practices?

“Good man, in the land of Magadha, at the site of enlightenment, there is a presiding earth goddess named Sthavara.

“Go to her and ask how a bodhisattva should learn the bodhisattva practices and how a bodhisattva should cultivate the bodhisattva path.”

The youth Sudhana bowed at the feet of the Great Deity, circumambulated him countless times to the right, took his leave, and departed.

Sudhana traveled to the land of Magadha and arrived at the site of enlightenment, where the earth goddess Sthavara dwelt together with a million earth goddesses.

The goddesses said to one another:

“The youth who has come here is indeed a treasury of the Buddha. He will certainly become a refuge for all sentient beings everywhere. He will certainly shatter everywhere the shell of ignorance enveloping all sentient beings. This person has been born into the lineage of the Dharma King. He will bind his head with the stainless, unobstructed silk of the Dharma. He will open the great treasury of precious wisdom. He will overthrow all false doctrines and heterodox paths.”

At that time, Sthavara and the million earth goddesses emitted a great radiance that illuminated the entire trichiliocosm. They caused the whole earth to quake simultaneously. Everywhere was adorned with precious objects whose brilliance shone upon one another. All leaves grew luxuriantly at once; all flowers burst into bloom at once; all fruits ripened at once; all streams flowed into one another; and all ponds and marshes were filled with water.

The heavens rained fragrant water that washed the entire earth, and the wind scattered flowers everywhere. Countless kinds of music sounded simultaneously, and all the ornaments emitted wondrous tones.

The kings of fish, kings of elephants, kings of lions, and others all rejoiced, leaped, and roared, producing a tremendous sound like great mountains colliding with one another.

Hundreds of thousands of treasure stores spontaneously appeared.

The earth goddess Sthavara said to Sudhana:

“Excellent, youth! In this place you formerly planted roots of goodness. I have manifested them for you. Do you wish to see them with your own eyes?”

Sudhana immediately bowed at the feet of the earth goddess, circumambulated her countless times to the right, joined his palms respectfully, and said:

“Holy One, I wish to see them.”

The earth goddess pressed the ground with her foot, and countless hundreds of thousands of kotis of treasure stores spontaneously emerged. She then said:

“Good man, these treasure stores always accompany you. They are the karmic result of roots of goodness you planted in the past. They have been gathered in by the power of your merit. You should freely make use of them as you wish.

“Good man, I have attained a bodhisattva liberation called the Treasury of Indestructible Wisdom. I constantly use this Dharma to bring sentient beings to accomplishment.

“Good man, I remember that from the time of Dipankara Buddha until now, I have constantly followed bodhisattvas, respectfully guarding and protecting them. I have observed the bodhisattvas’ mental activities, spheres of wisdom, all their vows, their pure practices, all their samadhis, their vast spiritual powers, their sovereign miraculous abilities, and their indestructible dharmas. I have seen them travel throughout all Buddha-lands, universally receive predictions from all Tathagatas, turn the Dharma wheels of all Buddhas, extensively expound all gateways of sutras, illuminate all places with the great radiance of the Dharma, teach and tame all sentient beings, and manifest the miraculous transformations of all Buddhas.

“All such merits of the bodhisattvas I have been able to receive and retain, and I have been able to remember them all.

“Good man, in the distant past, as many kalpas ago as there are dust motes in Mount Sumeru, there was a kalpa named Adornment, a world named Moon Banner, and a Buddha named Wondrous Eye. It was in the presence of Wondrous Eye Buddha that I attained this Dharma gateway.

“Good man, whether entering or emerging from this Dharma gateway, I have cultivated it and caused it to grow, constantly seeing the Buddhas and never leaving them.

“From the time I first attained acceptance until this present Auspicious Kalpa, during that interval I encountered as many Tathagatas, Worthy Ones, Perfectly Enlightened Ones, as the dust motes in ineffably ineffable Buddha-lands. I attended, revered, and made offerings to them all. I also saw the Buddhas seated upon their seats of enlightenment, manifesting great spiritual powers. I also saw the meritorious roots of goodness of those Buddhas.

“Good man, I know only this Dharma gateway called the Treasury of Indestructible Wisdom.

“As for the great bodhisattvas, they constantly follow the Buddhas, are able to receive and retain all the teachings of the Buddhas, enter the profound wisdom of the Buddhas, fill the entire dharma-realm in every thought, possess bodies equal to those of the Tathagatas, give rise to the minds of the Buddhas, perfect the dharmas of the Buddhas, and perform the deeds of the Buddhas.

“How could I know or describe their meritorious practices?

“Good man, in the city of Kapilavastu there is a presiding night goddess named Vasanti.

“Go to her and ask how a bodhisattva should learn the bodhisattva practices and how a bodhisattva should cultivate the bodhisattva path.”

The youth Sudhana bowed at the feet of the earth goddess, circumambulated her countless times to the right, gazed upon her earnestly, took his leave, and departed.

At that time, Sudhana single-mindedly reflected upon the teachings of the earth goddess Sthavara. He remembered the bodhisattva liberation called the Unobstructible Treasury of Wisdom, cultivated its samadhi, learned its rules, contemplated its play of spiritual powers, entered its subtlety, attained its wisdom, realized its equality, knew its boundlessness, and fathomed its profundity.

Traveling onward, he reached the city of Kapilavastu and entered through its eastern gate. Sudhana stood waiting, and before long night fell.

Sudhana’s thoughts accorded with the teachings of the bodhisattvas, and he longingly wished to see the presiding night goddess. He regarded the spiritual teacher as a Buddha.

Sudhana further thought: “Through a spiritual teacher one attains the universal eye and clearly sees the realms of the ten directions. Through a spiritual teacher one attains vast understanding and thoroughly comprehends all objects of cognition. Through a spiritual teacher one attains the eye of samadhi and contemplates all Dharma gateways. Through a spiritual teacher one attains the eye of wisdom and illuminates the oceans of lands throughout the ten directions.”

While reflecting in this way, Sudhana saw in the sky the Night Goddess seated upon a lion throne of a treasury of fragrant lotuses within a jeweled pavilion. Her body was the color of pure gold, her eyes and hair were azure, and her countenance was upright and majestic. Precious jeweled necklaces adorned her. She wore red garments and upon her head a Brahma crown. All the constellations appeared distinctly upon her body.

Within every pore of the Night Goddess’s body, she manifested the liberation of immeasurable, countless beings in the evil destinies, enabling them to escape their perilous forms.

These beings were born either among humans or in the heavens; they either inclined toward the bodhi of the Two Vehicles or cultivated the path of omniscience.

Moreover, within every pore she displayed skillful means of teaching and transforming beings: sometimes manifesting a body, sometimes expounding the Dharma, sometimes revealing the path of the Hearer Vehicle, the Pratyekabuddha Vehicle, bodhisattva practices, bodhisattva courage, bodhisattva samadhis, bodhisattva mastery, bodhisattva abodes, bodhisattva contemplation, the bodhisattva’s lion-like stretch, or the bodhisattva’s playful liberation.

In this way, she displayed skillful means for bringing beings to maturity.

Having seen and heard all these things, Sudhana’s heart was filled with great joy. He bowed his head at the Night Goddess’s feet, circumambulated her to the right countless times, then respectfully joined his palms and said:

“Venerable One! I have aroused the aspiration for unsurpassed bodhi. With all my heart I long to rely upon spiritual benefactors so that I may attain the Tathagata’s treasury of meritorious Dharma. Please teach me the path of omniscience, so that by following it I may reach the stage of the Ten Powers.”

The Night Goddess said to Sudhana:

“Excellent! Excellent, good man! You are able to revere spiritual benefactors with profound sincerity, delight in hearing their teachings, and practice accordingly. Through such practice, you will certainly attain unsurpassed bodhi.

“Good man, I have attained the bodhisattva liberation called ‘Light of Dharma That Dispels the Darkness of Delusion in All Beings.’

“Good man, toward beings of corrupt wisdom I arouse a mind of great loving-kindness; toward unwholesome beings, a mind of great compassion; toward beings who perform good deeds, a mind of great sympathetic joy; toward beings who possess both wholesome and unwholesome conduct, a mind of nonduality; toward defiled beings, the resolve to purify them; toward beings on wrong paths, the resolve to cause them to engender right conduct; toward beings of inferior understanding, the resolve to enable them to gain luminous wisdom; toward beings who delight in samsara, the resolve to cause them to abandon transmigration; and toward beings abiding in the Two Vehicles, the resolve to cause them to cultivate omniscience.

“Good man, because I have attained this gateway to liberation, I constantly accord with such states of mind.

“Good man, in the stillness of the dark night, when ghosts and spirits, thieves and bandits, and all kinds of evil beings roam about; when obscuring clouds, dense fog, fierce winds, and heavy rains leave the sun, moon, and stars entirely hidden; when I see beings journeying either upon the sea or over land, through desolate mountains and forests and perilous places—encountering thieves and bandits, lacking provisions, or losing their way, terrified, sorrowful, and unable to escape—I immediately employ many skillful means to rescue and assist them.

“For beings imperiled at sea, I manifest as a navigator, a Fish King, a Horse King, a Tortoise King, an Elephant King, an Asura King, or a sea deity. For their sake I still the winds and rain, calm the waves and billows, guide their course, and point out the shore, enabling them to escape danger. I vow to dedicate these roots of goodness so that all beings may be freed from suffering.

“For beings journeying over land and endangered by the darkness of night, I manifest as the sun, moon, stars, morning glow, or lightning in the night, enabling them to see by that radiance. I may even manifest as people, communities, or houses so that they can escape terrifying dangers. I vow to dedicate these roots of goodness so that all beings may escape the dark veil of afflictions. Those beings who cherish their bodies and lives, prize reputation, crave precious possessions, esteem power and rank, are attached to men or women, or cling to wives and concubines, yet have not obtained what they seek and therefore become fearful—I rescue them all and free them from suffering.

“For those endangered while traveling through perilous mountains, I become a benevolent deity and manifest a form close beside them. At times I appear as a beautiful bird whose singing brings them joy; at times I manifest luminous medicinal herbs so that they may see the trees and fruits. I point out sweet springs and show them level roads, enabling them to escape their perils and hardships.

“For those endangered in wildernesses and dense forests, I manifest to show them the way. I vow that all beings may fell the dense forest of views, cut through the net of craving, escape the wilderness of samsara, dispel the darkness of afflictions, enter the level path of omniscience, and reach the place of fearlessness, ultimate peace, and bliss.

“Good man, if there are beings who delight in settlements and are attached to houses, yet constantly dwell in dark places and undergo suffering, I expound the Dharma for them so that they may become disenchanted and detached, fully acquire wholesome qualities, and abide in the true Dharma. I vow that all beings may cease to crave the settlements of the six sense objects, swiftly escape the realm of samsara, and ultimately abide within the city of omniscience.

“Good man, if there are beings who travel in the dark night, lose their bearings, stray from the road, and become afraid, I use skillful means to illuminate the way for them. For those who wish to leave, I show the gateway; for those who wish to travel, I show the road; for those who wish to cross a river, I show the bridge or ferry; for those who wish to journey upon rivers or seas, I provide boats and rafts; for those who wish to discern their direction, I show them which places are safe or dangerous, difficult or easy; and for those who wish to rest, I show them cities, villages, or trees.

“I then reflect: Just as I dispel the darkness here and cause all worldly affairs to be revealed distinctly and in their proper order, so may I use the light of wisdom to illuminate everywhere the darkness of ignorance throughout the long night of samsara.

“Some beings lack the eye of wisdom and are obscured by inverted thoughts and views: they conceive the impermanent as permanent, what is without happiness as happiness, what is without self as self, and the impure as pure. They cling firmly to notions of self, person, sentient being, skandhas, ayatanas, and dhatus. They are confused about cause and effect and do not distinguish good from evil.

They kill living beings and even hold wrong views. They are not filial toward their parents, do not respect sramanas or brahmins, cannot distinguish evil people from good people, delight in evil deeds, abide in wrong teachings, slander the Tathagata, destroy the true Dharma, insult and harm bodhisattvas, disparage the Mahayana path, sever the aspiration for bodhi, injure their benefactors, harbor resentment against their enemies, scorn sages and saints, associate with evil companions, steal property belonging to stupas and monasteries, and commit the five heinous offenses.

Before long, they will fall into the three evil destinies. I vow swiftly to use the light of great wisdom to dispel the dark veil of ignorance covering these beings and cause them quickly to arouse the aspiration for unsurpassed bodhi.

“Once they have aroused that aspiration, I immediately show them the practices of Samantabhadra, open the path to the Ten Powers, reveal the realm of the Tathagata, the Dharma King, and also display the city of the Buddhas’ omniscience. I cause them all to abide in the practices of the Buddhas, the mastery of the Buddhas, the attainments of the Buddhas, the dharanis of the Buddhas, the single body shared by all Buddhas, and the single place of equality of all Buddhas.

“Good man, whenever any being is bound by illness, encroached upon by old age, afflicted by poverty and destitution, beset by calamity, or subjected to punishment for violating the king’s laws, I rescue and assist them all, enabling them to attain peace and security.

“I further reflect: May I embrace all beings through the true Dharma, enabling them to be liberated from all afflictions, birth, aging, sickness, death, sorrow, lamentation, suffering, and calamity. May they always draw near to spiritual benefactors, practice the giving of Dharma, diligently cultivate wholesome conduct, swiftly attain the Tathagata’s pure Dharma body, and abide in the ultimate, immutable state.”

Good man! All sentient beings enter the forest of wrong views and abide upon erroneous paths. Regarding the various realms of experience, they give rise to false discriminations; with body, speech, and mind they constantly commit unwholesome deeds and vainly undertake painful austerities. What is not perfect enlightenment they imagine to be perfect enlightenment, and perfect enlightenment they imagine not to be perfect enlightenment. They are taken in by evil spiritual teachers. Because they give rise to wrong views and are about to fall into the evil destinies, I employ many kinds of skillful means to rescue and protect them, enabling them to abide in right view and be born among humans and devas.

I further reflect: Just as I rescue those sentient beings who are about to fall into the evil destinies, so may I rescue all sentient beings, liberating them all from every suffering and establishing them in the transcendent Noble Path of the paramitas. May I attain non-retrogression from omniscience, fulfill the vows of Samantabhadra, draw near to omniscience, never abandon the bodhisattva practices, and always diligently teach and transform all sentient beings.

At that time, the Night-ruling Deity Vasantavayanti, wishing to restate the meaning of this liberation, empowered by the Buddha’s spiritual might, surveyed the ten directions and spoke these verses for the youth Sudhana:

My gateway of liberation

Brings forth the pure light of Dharma,

Able to dispel the darkness of ignorance;

I await the proper time to expound it.

For boundless kalpas past,

I have diligently cultivated great loving-kindness,

Protecting all throughout the world;

Disciples of the Buddha should train in this.

The tranquil ocean of great compassion

Brings forth the Buddhas of the three times

And can extinguish sentient beings’ suffering;

You should enter this gateway.

It can bring forth worldly happiness

And also transcendent happiness;

It causes my heart to rejoice;

You should enter this gateway.

Having abandoned the perils of the conditioned,

And also gone far beyond the fruit of the shravakas,

Purely cultivate the powers of all Buddhas;

You should enter this gateway.

My eyes are exceedingly pure,

Seeing throughout the realms of the ten directions;

I also see the Buddhas therein,

Seated beneath their bodhi trees.

Their bodies adorned with marks and excellent characteristics,

They are surrounded by immeasurable assemblies;

From every pore

They emit many rays of light.

I see the multitudes of living beings

Dying here and being born there,

Revolving through the five destinies,

Constantly undergoing immeasurable suffering.

My ears are exceedingly pure,

Hearing throughout the ten directions;

The entire ocean of languages

I hear and am able to retain.

The Buddhas turn the Dharma wheel

And proclaim the Buddha’s wondrous, peerless teaching;

All the many words and letters

I am able to retain.

My nose is exceedingly pure,

Unobstructed with respect to all dharmas;

In all things it is sovereign and free;

You should enter this gateway.

My tongue is exceedingly broad and long,

Pure and excellent, skilled in speech;

According to what is fitting, it expounds the wondrous Dharma;

You should enter this gateway.

My body is exceedingly pure,

Identical in suchness throughout the three times;

In accordance with the minds of sentient beings,

It manifests all forms without exception.

My mind is pure and unobstructed,

Like space containing the myriad things;

I universally recollect all Buddhas,

Yet make no discriminations.

I clearly know immeasurable realms,

The entire ocean of mental natures,

The faculties, inclinations, and delights of beings,

Yet make no discriminations.

Through great spiritual powers,

I cause immeasurable realms to quake;

My body reaches everywhere

And subdues those difficult to subdue.

My merit is exceedingly vast,

As inexhaustible as space;

I make offerings to all Tathagatas

And benefit all beings.

My wisdom is vast and pure,

Clearly knowing the ocean of all dharmas;

It dispels the delusions of sentient beings;

You should enter this gateway.

I know the Buddhas of the three times,

And I know all dharmas;

I also know their skillful means—

This gateway is universal and unsurpassed.

Within every mote of dust I see

All realms throughout the three times;

I also see all the Buddhas therein—

This is the power of the universal gateway.

Within the dust motes of the realms of the ten directions,

In each I see Vairochana,

Seated beneath the bodhi tree,

Attaining enlightenment and expounding the wondrous Dharma.

Sudhana asked:

Noble One, how long has it been since you awakened the mind of unsurpassed bodhi? When did you attain this gateway of liberation, enabling you to benefit sentient beings in this way?

The Night-ruling Deity replied:

Good man! In the distant past, more kalpas ago than there are dust motes in Mount Sumeru, there was a kalpa called Light of Tranquility and a world called Wondrous Jewel-Producing, in which five hundred million Buddhas appeared.

Within the world Wondrous Jewel-Producing was a continent called Jeweled Moon Lamp Light. There was a city called Lotus Light, whose king, named Dharma’s Skillful Guidance, governed his people according to the Dharma and possessed the seven treasures. The king had a consort named Dharma-Wisdom Moon, who was sleeping in the middle of the night.

To the east of the city was a great forest called Tranquil Abode. Within that forest stood a great bodhi tree called Body Adorned by the King of All-Light Mani Jewels, which constantly brought forth the spiritual power and radiance of all Buddhas.

At that time, beneath this bodhi tree, a Buddha named King of the Thunderous Voice of All Dharmas attained complete and perfect enlightenment. He emitted a vast radiance of immeasurable colors that illuminated the entire world Wondrous Jewel-Producing.

In the city of Lotus Light was a Night-ruling Deity named Pure Moon. She came to the palace and shook her jeweled necklace to awaken the consort Dharma-Wisdom Moon, saying:

Consort! In the forest Tranquil Abode, the Tathagata King of the Thunderous Voice of All Dharmas has attained complete and perfect enlightenment.

The Night Deity then explained to the consort the Buddha’s merit, spiritual powers, and sovereign mastery, as well as the practices and vows of the bodhisattva Samantabhadra, causing the consort to awaken the mind of unsurpassed bodhi and go to make offerings to the Buddha, the bodhisattvas, and the assembly of shravakas.

Good man! The consort Dharma-Wisdom Moon of that former time was none other than I in a previous life.

From that time onward, I awakened the inexhaustible mind of bodhi and planted roots of goodness. For as many kalpas as there are dust motes in Mount Sumeru, I was never born in any evil destiny, nor was I ever born into a lowly household. Among humans and devas, I obtained excellent merit and virtue.

I was never born in an evil age and was never separated from Buddhas, bodhisattvas, or great spiritual teachers, in whose presence I planted roots of goodness. For eighty times as many kalpas as there are dust motes in Mount Sumeru, I constantly enjoyed peace and happiness, yet had not fully perfected the bodhisattva faculties. Then, ten thousand kalpas before the present Auspicious Kalpa, there was a kalpa called Sorrowless Universal Illumination and a world called Stainless Wondrous Light.

In that world, purity and impurity were intermingled, and five hundred Buddhas appeared there.

The first Buddha was named Wondrous-Eyed Tranquil Sumeru Banner.

At that time, I was the daughter of a householder named Renown. My name was Wondrous Wisdom Light, and my appearance was upright and beautiful.

In fulfillment of her original vow, the Night Deity Pure Moon was born in the royal city Wondrous Adornment, on one of the continents in the world Freedom from Defilement, where she became a Night-ruling Deity named Pure Eye.

One night, I was sleeping beside my parents. The Night Deity Pure Eye came and caused our house to quake. Emitting light and manifesting her body, she praised the Buddha’s virtues and announced: The Tathagata Wondrous Eye, seated upon the bodhi seat, has just attained perfect enlightenment. The Night Deity urged me, together with my parents and relatives, to go quickly to see the Buddha. She then went ahead herself and guided us to the Buddha’s presence to make offerings.

As soon as I saw the Buddha, I attained a samadhi called “Wisdom-Light Wheel of the Three Times That Brings Forth the Vision of Buddhas and Subdues Sentient Beings.” Through attaining this samadhi, I became able to remember as many kalpas as there are dust motes in Mount Sumeru. I also saw all the Buddhas who appeared during those kalpas. In the presence of those Buddhas, I heard the wondrous Dharma. By hearing the Dharma, I attained this gateway of liberation called Dharma-Light That Dispels the Darkness of All Sentient Beings.

Upon attaining this gateway of liberation, I immediately saw my own body reach as many worlds as there are dust motes in Buddha-realms, and I also saw all the Buddhas within those worlds.

I further saw my own body in the presence of those Buddhas. I also saw all sentient beings within those worlds, understood their languages and voices, knew their faculties and dispositions, and knew the spiritual teachers who had guided and embraced them in past lives. In accordance with their inclinations, I manifested bodies that caused them to rejoice. With regard to the gateway of liberation I had attained, it increased ceaselessly from thought to thought.

I further saw my own body pervading as many worlds as there are dust motes in a hundred Buddha-realms, while that liberated mind continued without interruption.

I also saw my own body reaching throughout a thousand Buddha-lands, a hundred thousand Buddha-lands, and even worlds as numerous as the dust motes in ineffably ineffable numbers of Buddha-lands. I also saw all the Tathagatas in those worlds, and I saw myself listening to those Buddhas expound the Dharma, remembering and upholding it, contemplating it, and comprehending it. I also knew the oceans of past deeds and original vows of those Buddhas.

As those Tathagatas purified and adorned their Buddha-lands, I too purified and adorned them.

I also saw all the sentient beings in those worlds, and, in accordance with their capacities and needs, manifested bodies to teach, transform, and discipline them. During that time, this gateway of liberation increased with every thought-moment. Thus it continued until it pervaded the entire Dharma realm.

Good man! I know only this gateway of liberation called “The Bodhisattva’s Light of Dharma That Dispels the Darkness of All Sentient Beings.”

As for the great bodhisattvas who accomplish Samantabhadra’s boundless practices and vows; enter universally into all oceans of Dharma realms; attain the bodhisattva’s sovereign samadhi of the vajra wisdom-banner; bring forth great vows and sustain the lineage of the Buddhas; fulfill, in every thought-moment, the ocean of all great merits and virtues; purify and adorn all vast worlds; teach, transform, and bring all sentient beings to maturity through sovereign wisdom; dispel all the dark obstructions of the worlds with the sun of wisdom; awaken all sentient beings from sleep through courageous wisdom; resolve the doubts and delusions of all sentient beings with the moon of wisdom; eliminate all conditioned outflows with a pure voice;

manifest all sovereign spiritual powers within every dust mote throughout all Dharma realms; and, with pure eyes of wisdom, behold the three times universally—

How could I know such wondrous practices, describe such merits and virtues, enter such a realm, or manifest such sovereignty?

Good man! Here in this site of enlightenment is a Night Goddess named Universal Virtue and Pure Light. It was through her that I first aroused the aspiration for unsurpassed enlightenment, and she has always awakened me through the wondrous Dharma.

Go to her and ask: How does a bodhisattva learn the bodhisattva practices and cultivate the bodhisattva path?

The youth Sudhana respectfully faced the Night Goddess Vasanti and spoke these verses:

I behold your body, pure and clear,

Its excellent marks surpassing the world,

Like Manjushri,

And like the King of Jeweled Mountains.

Your Dharma body is pure;

It is equal throughout the three times.

You enter all worlds,

Unhindered by their formation or destruction.

When I behold all classes of beings,

I see your image in them all;

Within each and every pore,

The stars and moon are arrayed.

Your mind is exceedingly vast,

Like space pervading the ten directions;

All Buddhas enter within it,

Pure and free from discrimination.

From each and every pore,

You emit countless rays of light,

Universally raining adornments

Upon the Buddhas of the ten directions.

Within each and every pore,

You manifest countless bodies,

Pervading the lands of the ten directions,

Skillfully liberating sentient beings.

Within each and every pore,

You reveal immeasurable lands,

And, according to sentient beings’ inclinations,

Enable them to attain purity.

If any sentient beings

Hear your name or behold your body,

They all gain the benefit of merit and virtue

And accomplish the path to enlightenment.

Those who have dwelt for many kalpas in evil destinies

Only now come to see or hear you;

You should also rejoice for them,

For their afflictions will thereby be extinguished.

Though for kalpas as numerous as the dust motes in a thousand worlds

One might praise but a fraction of your merits,

The number of kalpas could be exhausted,

Yet your virtues would never be exhausted.

After Sudhana had spoken these verses, he bowed his head at the feet of the Night Goddess, circumambulated her to the right countless times, gazed upon her earnestly, took his leave, and departed.