大方廣佛華嚴經

At that time, Sudhana clearly understood how the Night Goddess Vāsantī, when she first aroused the resolve for unsurpassed bodhi, brought forth the treasury of the bodhisattvas, made the bodhisattva vows, purified the bodhisattva pāramitās, entered the bodhisattva grounds, cultivated the bodhisattva practices, followed the path of liberation, illumined the knowledge of all things, resolved to save all beings universally, and raised great clouds of compassion everywhere; and how, throughout all Buddha-lands until the end of future time, she could constantly bring forth the practices and vows of Samantabhadra.

Proceeding onward, Sudhana came to the place of the Night Goddess Universally Virtuous Pure Light. He bowed at her feet, circumambulated her countless times to the right, respectfully joined his palms, and said:

“O Holy One! I have aroused the resolve for unsurpassed bodhi, but I do not yet know how bodhisattvas cultivate the bodhisattva grounds, how they bring forth the bodhisattva grounds, and how they accomplish the bodhisattva grounds.”

The Night Goddess said:

“Excellent! Excellent! Good man, you have been able to arouse the resolve for unsurpassed bodhi, and now you further ask about cultivating, bringing forth, and accomplishing the bodhisattva grounds.

“Good man, when bodhisattvas accomplish ten dharmas, they can perfect the bodhisattva practices:

“First, they attain pure samādhi and constantly behold all Buddhas.

“Second, they attain pure vision and constantly contemplate the Buddhas’ adornments of excellent marks.

“Third, they know the vast ocean of the immeasurable and boundless virtues of all Tathagatas.

“Fourth, they know the immeasurable ocean of the light of the Buddha-Dharma that pervades the Dharma-realm.

“Fifth, they know that every pore of every Tathagata emits a vast ocean of light-rays equal in number to all beings, benefiting all beings.

“Sixth, they see every pore of every Tathagata emit an ocean of blazing light endowed with all precious colors.

“Seventh, in every thought, they manifest an ocean of all the Buddhas’ transformations filling the Dharma-realm, reaching throughout all realms of the Buddhas and taming beings.

“Eighth, they attain the Buddhas’ voices, conforming to the ocean of languages and sounds of all beings, and turn the Dharma wheel of the Buddhas of the three times.

“Ninth, they know the boundless ocean of names of all Buddhas.

“Tenth, they know the inconceivable sovereign powers by which all Buddhas tame beings.

“Good man, when bodhisattvas accomplish these ten dharmas, they can perfect the meritorious practices of bodhisattvas.

“Good man, I have attained a bodhisattva liberation called ‘The Joy of Tranquil Meditation That Roams Everywhere.’ I universally behold all Buddhas of the three times. I also behold the Buddhas’ pure lands, sites of enlightenment, assemblies, spiritual powers, names, teachings of the Dharma, lifespans, voices, and the many different forms of their bodies. I see them all clearly, yet grasp at none of them.

“Why is this?

“Because I know that the Tathagata does not depart, having forever extinguished time and space.

“I know that the Tathagata does not arrive, because his essential nature is unborn.

“The Tathagata is not born, because the Dharma-body is impartial.

“The Tathagata does not perish, because he has no mark of birth.

“The Tathagata is not real, because he abides in dharmas as illusory.

“The Tathagata is not false, because he benefits beings.

“The Tathagata does not change or pass away, because he has transcended birth and death.

“The Tathagata is not subject to destruction, because his nature is eternal and unchanging.

“The Tathagata has a single characteristic, because he is entirely apart from language.

“The Tathagata is without characteristics, because both nature and characteristics are originally empty.

“Good man, when I thus clearly understood all Tathagatas, I comprehended with lucid clarity the liberation of ‘The Bodhisattva’s Joy of Tranquil Meditation That Roams Everywhere.’ I accomplished and developed it, contemplated and examined it, and made it firm and adorned. I did not give rise to any deluded conceptual distinctions, and with great compassion I rescued and protected all beings.

“With one-pointed and unwavering mind, I cultivated the first dhyāna, brought all mental karma to an end, gathered in all beings, exercised valiant power of wisdom, and rejoiced with a joyful heart.

“I cultivated the second dhyāna, contemplated the intrinsic nature of all beings, and became disenchanted with birth and death.

“I cultivated the third dhyāna and was able to extinguish all the painful afflictions and torments of all beings.

“I cultivated the fourth dhyāna, increased and perfected the aspiration for the knowledge of all things, and brought forth all oceans of samādhis.

“I entered the bodhisattvas’ gateways of liberation, sported in all spiritual powers, accomplished all transformations, and, with pure wisdom, entered the Dharma-realm universally.

“Good man, while cultivating this gateway of liberation, I employ various skillful means to bring beings to accomplishment.

“For householders who live heedlessly, I cause them to perceive impurity, disenchantment, weariness, oppression, bondage, danger, impermanence, suffering, non-self, emptiness, non-arising, lack of sovereignty, aging, sickness, and death. Thus, amid the objects of the five desires, they themselves neither cherish nor cling to them, and they also exhort others not to become attached to sensual pleasures. They abide solely in the joy of the Dharma, leave the house of conditioned existence, and enter the house of the unconditioned.

“If there are beings in places unsuited for quietude, I stop unwholesome and evil sounds for them. In the quiet stillness of night, I teach them the Dharma. I provide them with favorable conditions for cultivation, open the gateway to the monastic life, and show them the true path. I become a light for them that dispels the obstructions of darkness and eliminates fear. I praise the monastic life and extol the manifold virtues of the Buddha, Dharma, Sangha, and spiritual benefactors. I also praise the practice of drawing near to spiritual benefactors.

“Furthermore, good man, while cultivating this gateway of liberation, I cause beings not to give rise to unlawful greed, not to give rise to wrong views, and not to commit evil deeds. If they have already done evil, I cause them to cease. If wholesome dharmas have not yet arisen in them, if they have not yet cultivated the pāramitās, have not yet sought the knowledge of all things, have not yet brought forth great loving-kindness and compassion, or have not yet created the karma leading to birth among humans and devas, I cause all these to arise. If they have already arisen, I cause them to increase.

“I provide them with such causes and conditions favorable to the path, ultimately enabling them to attain omniscience in all its aspects.

“Good man, I know only this gateway of liberation called ‘The Bodhisattva’s Joy of Tranquil Meditation That Roams Everywhere.’

“As for the great bodhisattvas who completely fulfill the practices and vows of Samantabhadra, comprehend the entire boundless Dharma-realm, constantly increase all roots of goodness, clearly behold the wisdom-powers of all Tathagatas, abide in the realms of all Tathagatas, remain forever amid birth and death with minds free from obstruction, swiftly fulfill the aspiration for the knowledge of all things, travel to all worlds and behold all Buddhas everywhere, universally hear and receive all Buddha-Dharmas, shatter the darkness of delusion of all beings, and bring forth the light of all wisdom throughout the long night of birth and death—how could I know or speak of their meritorious practices?

“Good man, not far from here, on the right side of the bodhi site, there is a Night Goddess named Joyful-Eyed Observer of Beings.

“Go to her and ask: ‘How do bodhisattvas train in bodhisattva practices and cultivate the bodhisattva path?’”

Wishing to restate the meaning of this liberation, the Night Goddess Universally Virtuous Pure Light spoke these verses for the youth Sudhana:

Those whose hearts possess faithful understanding

Behold all Buddhas of the three times;

Their vision is purified,

And they can enter the ocean of all Buddhas.

Those who contemplate the bodies of all Buddhas,

Adorned with pure and excellent marks,

Through the spiritual power of a single thought

See them filling the Dharma-realm.

Tathagata Vairocana

Attained perfect enlightenment at the site of enlightenment;

Throughout the entire Dharma-realm,

He turns the pure Dharma wheel.

The Tathagata knows the nature of dharmas:

Quiescent extinction, without duality;

His body adorned with pure marks

Appears throughout all worlds.

The Buddha’s body is inconceivable,

Filling the entire Dharma-realm;

It appears throughout all lands,

And all behold it clearly.

The Buddha’s body constantly emits light

Of many pure colors;

As numerous as dust motes in Buddha-lands,

In every thought they pervade the Dharma-realm.

From a single pore of the Tathagata

Shines forth inconceivable light,

Illuminating all multitudes of beings

And enabling them to extinguish their afflictions.

From a single pore of the Tathagata

Issue forth endless transformations,

Filling the entire Dharma-realm

And dispelling the suffering of beings.

The Buddha proclaims a single wondrous sound,

And beings of every kind understand it in their own way.

Universally raining down the vast Dharma,

Causing beings to awaken the bodhicitta.

In the past, when the Buddha cultivated all practices,

He once gathered me in and accepted me;

Therefore I have been able to behold the Tathagata

Manifesting throughout all lands.

The Buddhas appearing in the world

Are as numerous as sentient beings;

All their states of liberation

Are beyond my ability to know.

All the great bodhisattvas

Enter a single pore of the Buddha;

Such wondrous liberation

Is beyond my ability to know.

Nearby there is a Night Goddess

Named Joyful-Eyed Observer of Sentient Beings.

Go to her and inquire

How to learn and cultivate the bodhisattva practices.

Sudhana bowed his head at the feet of the Night Goddess Universal Virtue and Pure Light, circumambulated her countless times to the right, gazed upon her earnestly, took his leave, and departed.

At that time, Sudhana reverently followed the spiritual benefactor's instructions and practiced in accordance with the spiritual benefactor's words. He reflected: “Spiritual benefactors are difficult to see and difficult to encounter. Upon seeing a spiritual benefactor, one's mind does not become distracted.

Upon seeing a spiritual benefactor, one shatters the mountain of obstructions. Upon seeing a spiritual benefactor, one enters the ocean of great compassion and rescues sentient beings. Upon seeing a spiritual benefactor, one attains the light of wisdom that illuminates the Dharma Realm universally.

Upon seeing a spiritual benefactor, one can cultivate the path to omniscience. Upon seeing a spiritual benefactor, one can universally behold the Buddhas of the ten directions. Upon seeing a spiritual benefactor, one beholds the Buddhas turning the Dharma wheel and remembers it without forgetting.”

Reflecting in this way, Sudhana wished to go to the place of the Night Goddess Joyful-Eyed Observer of Sentient Beings.

At that time, the Night Goddess Joyful-Eyed Observer aided Sudhana, enabling him to understand that by drawing near to spiritual benefactors, wholesome roots can arise, increase, and mature.

That is, she enabled Sudhana to understand that by drawing near to spiritual benefactors, one can cultivate the various gateways of the factors conducive to the Path. By drawing near to spiritual benefactors, one can arouse a courageous and vigorous mind. By drawing near to spiritual benefactors, one can accomplish indestructible practices.

By drawing near to spiritual benefactors, one can attain invincible strength. By drawing near to spiritual benefactors, one can enter boundless directions. By drawing near to spiritual benefactors, one can cultivate over vast periods of time.

By drawing near to spiritual benefactors, one can complete boundless practices. By drawing near to spiritual benefactors, one can practice immeasurable paths. By drawing near to spiritual benefactors, one attains the power to travel swiftly throughout all lands.

By drawing near to spiritual benefactors, one can remain without leaving one's original place and yet travel throughout the ten directions.

Sudhana then formed this thought: “By drawing near to spiritual benefactors, one can courageously and diligently cultivate the path to omniscience. By drawing near to spiritual benefactors, one can swiftly bring forth great vows. By drawing near to spiritual benefactors, one can endure boundless suffering for the sake of sentient beings until the end of future kalpas.

By drawing near to spiritual benefactors, one can don the armor of great vigor and proclaim the Dharma within a single mote of dust, with one's voice resounding throughout the Dharma Realm. By drawing near to spiritual benefactors, one can swiftly reach all directions. By drawing near to spiritual benefactors, one can cultivate bodhisattva practices within a single hair until the end of future kalpas.

By drawing near to spiritual benefactors, one can practice the bodhisattva conduct in every thought and ultimately abide on the ground of omniscience. By drawing near to spiritual benefactors, one can enter all the Tathagatas' paths adorned with spiritual powers and sovereign mastery. By drawing near to spiritual benefactors, one can constantly and universally enter all gateways of the Dharma Realm.

By drawing near to spiritual benefactors, one can constantly take the Dharma Realm as one's object, never moving or departing from it, yet travel throughout the lands of the ten directions.”

After forming this thought, Sudhana went to the place of the Night Goddess Joyful-Eyed Observer.

He saw this Night Goddess amid the assembly at the bodhimanda of the Tathagata, seated upon the Lion Throne of the Lotus Treasury and absorbed in the liberation called Banner of Universal Joy and Great Might. From every pore of the Night Goddess's body emanated immeasurable transformation bodies, which, in accordance with what was appropriate, used wondrous voices to teach the Dharma to beings, universally gathering in all sentient beings and causing them all to rejoice and gain benefit.

That is, she manifested immeasurable transformation bodies that filled all worlds throughout the ten directions and expounded the bodhisattva practice of dana-paramita: being attached to nothing, giving everything to all sentient beings, maintaining an impartial mind free from contempt or arrogance, giving away both inner and outer possessions, and being able to relinquish what is difficult to relinquish.

She manifested immeasurable transformation bodies, equal in number to the sentient beings and pervading the Dharma Realm, appearing before those beings and expounding the observance of pure precepts without breach or transgression and the complete cultivation of all ascetic practices, without relying upon worldly things or becoming attached to sensory states. She spoke of wandering to and fro in the cycle of birth and death.

She spoke of the prosperity and decline, suffering and happiness of humans and devas. She spoke of how all sensory states are impure. She spoke of how all dharmas are impermanent.

She spoke of how all conditioned phenomena are suffering and devoid of savor. She spoke in this way to cause worldly beings to abandon inverted views, abide within the Buddha's domain, and observe the precepts taught by the Tathagata. She expounded such practices of morality, and the fragrance of morality spread everywhere, causing all sentient beings to mature.

She further manifested immeasurable bodies, equal in number to sentient beings, and expounded the patient endurance of every kind of suffering. Even when cut, hacked, beaten, reviled, or humiliated, one's mind remains serene, unmoved, and undisturbed. In regard to all practices, one entertains no notions of inferior or superior. Toward all sentient beings, one gives rise to no thought of self-conceit. In the nature of all dharmas, one abides in patient acceptance.

She expounded the inexhaustibility of the bodhicitta: because the mind is inexhaustible, wisdom is likewise inexhaustible, and it brings an end to the afflictions of all sentient beings everywhere.

She explained that the bodies of sentient beings are incomplete, lowly, and ugly, causing them to grow weary of and renounce them; and she praised the wondrous, pure, and unsurpassed form of the Tathagata, causing them to cherish and aspire to it.

By such skillful means, she brought sentient beings to maturity.

She further manifested immeasurable bodies equal in number to sentient beings and, in accordance with the inclinations of their minds, taught them to cultivate with courageous vigor the Dharma factors conducive to omniscience: courageous vigor in subduing the armies of Mara; courageous vigor in awakening the bodhicitta without wavering or retreating; courageous vigor in delivering all sentient beings from the ocean of birth and death; courageous vigor in eliminating all calamities of the evil destinies; courageous vigor in shattering the mountain of ignorance; courageous vigor in making offerings tirelessly to all Buddha-Tathagatas; courageous vigor in receiving and upholding all the Dharma wheels of the Buddhas; courageous vigor in dispelling all obstructions;

courageous vigor in teaching and bringing all sentient beings to maturity; and courageous vigor in adorning and purifying all Buddha-lands.

By such skillful means, she brought sentient beings to maturity.

She further manifested immeasurable bodies and, through many skillful means, caused sentient beings to become joyful, abandon evil thoughts, and grow weary of sensual pleasures. She expounded shame and moral dread, causing sentient beings to guard their faculties. She expounded the unsurpassed pure conduct of celibacy.

She taught that the Desire Realm is the domain of Mara, causing them to become apprehensive. For their sake, she manifested disinterest in worldly sensual pleasures and established them in the bliss of the Dharma, enabling them to enter the various dhyanas and samadhis in due sequence. She caused them to contemplate and examine for themselves, thereby extinguishing all afflictions.

She also expounded the various samadhi gateways of the bodhisattvas' spiritual powers, transformations, sovereign mastery, and playful freedom, causing all sentient beings to rejoice and delight, become free from anxiety and fear, attain purity of mind and keen faculties, cherish and esteem the true Dharma, and cultivate it so that it increased and flourished.

He further manifested immeasurable bodies, proclaiming how they traveled throughout the lands of the ten directions to make offerings to all Buddhas, teachers, and true spiritual friends; how they received and upheld the Dharma wheels of all Buddhas, diligently and without indolence. He further proclaimed praises of all Buddha-Tathagatas, thoroughly examined all Dharma gates, revealed the nature and characteristics of all dharmas, and expounded all gates of samadhi.

He opened the realm of wisdom and drained the ocean of doubts of all sentient beings. He revealed vajra wisdom, shattering the mountains of views and attachments of all sentient beings. He caused the sun of wisdom to rise, dispelling the darkness of delusion of all sentient beings and enabling them joyfully to accomplish all-wisdom.

He further manifested immeasurable bodies before all sentient beings and, according to what was appropriate for them, taught the Dharma in many forms of speech. He sometimes spoke of worldly spiritual powers and the power of merit. He sometimes explained that the three realms are all fearsome, so that they would cease creating worldly karmic actions, depart from the three realms, and escape the forest of views and attachments.

He sometimes praised the path of all-wisdom, enabling them to transcend the stages of the Two Vehicles. He sometimes taught neither abiding in samsara nor abiding in nirvana, so that they would cling neither to the conditioned nor to the unconditioned. He sometimes taught of dwelling in the Tushita Heaven palace, continuing through to the site of enlightenment, so that they would joyfully resolve to generate bodhicitta.

Through such skillful means, he taught and transformed sentient beings, enabling them ultimately to attain all-wisdom.

He further manifested immeasurable bodies before all sentient beings, revealing in every thought all the practices and vows of Samantabhadra Bodhisattva. In every thought, he revealed the great pure vows that fill the dharma realm. In every thought, he revealed the adornment and purification of all worlds.

In every thought, he revealed the making of offerings to all Tathagatas. In every thought, he revealed entry into all Dharma gates. In every thought, he revealed entry into worlds as numerous as the dust motes in all Buddha-lands.

In every thought, he revealed the pure cultivation of the path of all-wisdom in every land throughout all future kalpas. In every thought, he revealed entry into the powers of the Tathagata. In every thought, he revealed the skillful means of entering all three periods of time.

In every thought, he revealed the manifestation of spiritual powers and transformations throughout all lands. In every thought, he revealed all bodhisattva practices and vows, enabling all sentient beings to abide in all-wisdom. Such deeds continued without ever ceasing.

He further manifested immeasurable bodies before all sentient beings and spoke of the boundless powers through which bodhisattvas accumulate the factors conducive to the path of all-wisdom. He spoke of the indestructible and inexhaustible power of seeking all-wisdom. He spoke of the power of non-retrogression and the uninterrupted power of cultivating unsurpassed practices.

He spoke of the power of remaining undefiled by the dharmas of birth and death. He spoke of the power capable of vanquishing all hosts of maras. He spoke of the power capable of leaving all afflictions far behind.

He spoke of the power capable of shattering all mountains of karmic obstructions. He spoke of the tireless power to abide throughout all kalpas while cultivating great compassion; the power to shake all lands and cause all sentient beings to give rise to joy; the power capable of vanquishing all heterodox paths; and the power to turn the Dharma wheel throughout all worlds.

Through such skillful means of bringing beings to maturity, he enabled sentient beings to reach all-wisdom.

He further manifested immeasurable transformation bodies throughout immeasurable worlds and, in accordance with the minds of sentient beings, proclaimed the wisdom and practices of all bodhisattvas. These included the wisdom that enters the realms of all sentient beings; the wisdom that enters the minds of all sentient beings; the wisdom that enters the faculties of all sentient beings; the wisdom that enters the practices of all sentient beings; the wisdom that liberates all sentient beings without ever missing the proper time; the wisdom that produces all sounds throughout the dharma realm; the wisdom that in every thought pervades the entire dharma realm; the wisdom that in every thought knows the destruction of all worlds;

the wisdom that in every thought knows the varied accomplishments and adornments of all worlds; and the wisdom that in every thought freely draws near to and makes offerings to all Tathagatas and listens to and receives their Dharma wheels.

By revealing such wisdom paramitas, he caused all sentient beings to become exceedingly joyful, serene, and delighted; their minds became pure, and they gave rise to definite understanding and wisdom, seeking all-wisdom without retrogression.

Just as he taught the bodhisattvas’ various gates of paramita for bringing sentient beings to maturity, so too did he proclaim all the bodhisattvas’ practices and teachings for benefiting sentient beings.

He further produced immeasurable bodies of sentient beings from each of his pores.

That is, he produced bodies resembling the devas of Akanishtha, Sudarshana, Sudrisha, Atapa, and Aviha.

He produced bodies resembling the devas of Brihatphala, Punyaprasava, Punyaprasava’s Realm, and Anabhraka.

He produced bodies resembling the devas of Shubhakritsna, Apramanashubha, and Parittashubha.

He produced bodies resembling the devas of Abhasvara, Apramanabha, and Parittabha.

He produced bodies resembling the devas of Mahabrahma, Brahmakayika, and Brahmapurohita.

He produced bodies resembling the devas of Paranirmitavashavartin, Nirmanarati, Tushita, Yama, and Trayastrimsha, as well as celestial princes and celestial maidens.

He produced bodies resembling gandharva kings, gandharva princes, and gandharva maidens.

He produced bodies resembling kumbhanda kings, kumbhanda princes, and kumbhanda maidens.

He produced bodies resembling naga kings, naga princes, and naga maidens.

He produced bodies resembling yaksha kings, yaksha princes, and yaksha maidens.

He produced bodies resembling kinnara kings, mahoraga kings, garuda kings, asura kings, and Yama kings, together with their princes and maidens.

He produced bodies resembling human kings, together with their princes and maidens.

He produced bodies resembling assemblies of shravakas, pratyekabuddhas, and Buddhas.

He produced bodies resembling earth deities, water deities, fire deities, wind deities, river deities, ocean deities, mountain deities, tree deities, deities of the day, deities of the night, and deities presiding over the directions.

He produced immeasurable bodies such as these, filling the dharma realm.

Before all sentient beings, he produced many kinds of sounds.

These included the sound of the wind wheel, the sound of the water wheel, the sound of blazing fire, the sound of ocean tides, the sound of the earth trembling, the sound of great mountains colliding, the sound of celestial cities shaking, the sound of mani jewels striking one another, the voices of celestial kings, the voices of naga kings, the voices of yaksha kings, the voices of gandharva kings, the voices of asura kings, the voices of garuda kings, the voices of kinnara kings, the voices of mahoraga kings, the voices of human kings, the voices of Brahma kings, the singing of celestial maidens, the music of the devas, and the sound of the kings of mani jewels.

With such sounds, they proclaimed how the Night Goddess Joyful Eyes, from the time she first generated the aspiration, planted roots of merit: revering spiritual benefactors, drawing near to the Buddhas, and cultivating wholesome dharmas. In practicing the perfection of generosity, she relinquished what was difficult to relinquish. In practicing the perfection of morality, she abandoned her royal throne, palace, and retinue to leave the household life and study the Way.

In practicing the perfection of patience, she was able to endure all the sufferings of the world, even the ascetic practices cultivated by bodhisattvas; in receiving and upholding the true Dharma, she remained steadfast and unwavering; she was also able to endure all the malicious deeds and words that beings inflicted upon her body and mind, patiently undertake every task without allowing it to fail, patiently accept all dharmas and thereby give rise to certain understanding, and patiently contemplate the nature of dharmas with thorough discernment.

In practicing the perfection of diligence, she initiated the practices of omniscience and accomplished all Buddha-dharmas. In practicing the perfection of meditation, all the requisites of the perfection of meditation, its cultivation, accomplishments, purification, samadhis, spiritual powers, and entrances into the gateways of samadhi were fully revealed. In practicing the perfection of prajna, all its requisites, its vast and pure sun of wisdom, vast cloud of wisdom, vast treasury of wisdom, and vast gateway of wisdom were fully revealed.

In practicing the perfection of skillful means, all its requisites, cultivation, essential nature, principles, purification, and correspondences were fully revealed. In practicing the perfection of vows, its essential nature, accomplishment, cultivation, and correspondences were fully revealed. In practicing the perfection of power, all its requisites, causes and conditions, principles, expositions, and correspondences were fully revealed.

In practicing the perfection of knowledge, all its requisites, essential nature, accomplishment, purification, spheres, growth, profound entry, illumination, manifestations, principles, correspondences, analytical discernment, modes of practice, corresponding dharmas, encompassed dharmas, knowable dharmas, knowable karma, knowable realms, knowable kalpas, knowable worlds, knowledge of the appearances of Buddhas, knowledge possessed by Buddhas, knowledge possessed by bodhisattvas, bodhisattva minds, bodhisattva stages, bodhisattva requisites, bodhisattva initiations and cultivations, bodhisattva dedications, bodhisattva great vows, bodhisattva Dharma wheels, bodhisattva discernment of dharmas, bodhisattva oceans of Dharma, bodhisattva oceans of Dharma gateways,

bodhisattva currents of Dharma, and bodhisattva principles of Dharma—all such spheres corresponding to the perfection of knowledge were revealed to bring beings to maturity.

They further proclaimed the successive stages through which the Night Goddess Joyful Eyes, from the time she first generated the aspiration, accumulated merit; the successive stages of accumulating roots of goodness; the successive stages of cultivating immeasurable gateways of the perfections; the successive course of her deaths, rebirths, and names;

her drawing near to spiritual benefactors, revering the Buddhas, receiving and upholding the true Dharma, cultivating bodhisattva practices, entering gateways of samadhi, using the power of samadhi to behold all Buddhas, all lands, and all kalpas, penetrating deeply into the Dharma realm, contemplating beings, entering the ocean of the Dharma realm and knowing the deaths and rebirths of beings, attaining the pure divine ear that hears all sounds, attaining the pure divine eye that sees all forms, attaining knowledge of others’ minds and thereby knowing the minds of beings, attaining knowledge of past lives and thereby knowing events of former existences, and attaining the knowledge of unhindered,

effortless spiritual travel throughout the lands of the ten directions—all the successive stages of all these merits and spiritual powers.

They expounded, distinguished, and revealed all the successive stages of such merits as attaining bodhisattva liberation, entering the ocean of bodhisattva liberations, attaining bodhisattva mastery, attaining bodhisattva valor, attaining the bodhisattva’s free-ranging conduct, abiding in the perception of a bodhisattva, and entering the bodhisattva path, so as to bring beings to maturity.

While this was being proclaimed, in every thought-moment, in each of the ten directions, ineffably ineffable Buddha-lands were adorned and purified; immeasurable beings in the evil destinies were delivered; immeasurable human and heavenly beings were made prosperous and sovereign; immeasurable beings were enabled to escape the ocean of birth and death; immeasurable beings were established on the stages of shravakas and pratyekabuddhas; and immeasurable beings were established on the stage of the Tathagata.

The youth Sudhana saw and heard all the rare wonders that had appeared. He immediately contemplated, reflected upon, clearly understood, deeply entered, and abided within them. Relying on the Buddha’s awesome power and the power of liberation, he attained the bodhisattva liberation called Inconceivable Great Might, Banner of Universal Joy, and Sovereign Power.

Why was this so?

Because Sudhana and the Night Goddess Joyful Eyes had cultivated together in ages past; because they were sustained by the Buddha’s spiritual power; because they were aided and protected by inconceivable roots of goodness; because he had attained the faculties of a bodhisattva; because he had been born into the lineage of the Tathagata; because he was gathered in by the power of spiritual benefactors; because he was kept in the mindful protection of the Buddhas; because he had once received the instruction and transformation of Vairocana Tathagata; because that portion of his roots of goodness had matured; and because he was capable of cultivating the practices of Samantabhadra Bodhisattva.

Having attained this gateway of liberation, Sudhana rejoiced greatly. He respectfully joined his palms, faced the Night Goddess Joyful Eyes Contemplating Beings, and spoke these verses in praise:

For immeasurable, countless kalpas,

You studied the Buddha’s most profound Dharma.

According to those who should be delivered,

You manifest wondrously formed bodies.

Clearly knowing that all beings

Are sunk in delusion and bound by false conceptions,

You manifest bodies of many forms

And tame them according to their needs.

The Dharma-body is ever quiescent,

Pure and free from dual characteristics;

Yet, to teach and transform beings,

You manifest bodies of many forms.

Amid the skandhas, ayatanas, and dhatus,

You have never formed attachments;

Yet practices and physical bodies

Appear to tame all beings.

Unattached to inner or outer dharmas,

You have crossed the ocean of birth and death,

Yet manifest bodies of many forms

Within the conditioned realms.

Far removed from all discrimination,

Unmoved by conceptual proliferation,

For those attached to false conceptions,

You widely proclaim the Dharma of the ten powers.

Single-mindedly abiding in samadhi,

You remain unmoved for immeasurable kalpas;

From your pores, transformations appear

To make offerings to Buddhas of the ten directions.

Having attained the Buddha’s power of skillful means,

In every thought-moment, without limit or boundary,

You manifest bodies of many forms

And universally gather in all beings.

Clearly knowing the ocean of conditioned existence,

Adorned with manifold practices,

You teach them the unobstructed Dharma

And cause them all to become pure.

Your wondrous physical body is beyond compare,

Pure like that of Samantabhadra;

In accord with the minds of all beings,

You manifest forms found in the world.

After Sudhana had spoken these verses, he said:

“Holy One, when did you generate the aspiration for unsurpassed bodhi? How long has it been since you attained this gateway of liberation?”

The Night Goddess Joyful Eyes replied in verse:

I recall that in a past life,

Kalpas beyond the dust motes of lands ago,

There was a realm named Mani Light,

In a kalpa called Sound of Quiescence.

There were a million nayutas

Of kotis of four-continent worlds,

And the number of human kings was the same,

Each king governing one continent.

There was a royal capital

Named Jeweled Banner of Fragrance,

Adorned with extraordinary beauty,

Bringing joy to all who saw it.

Within that city was a wheel-turning king,

Whose body was exceedingly handsome,

Complete with the thirty-two excellent marks

And adorned with the subsidiary characteristics.

He was born by transformation from a lotus flower,

His body radiant with a golden hue;

Flying high, his light shone near and far,

Reaching throughout Jambudvipa.

The king had a thousand royal sons,

Upright in bearing and valiant;

His ministers numbered a hundred million,

Endowed with wisdom and skillful means.

His palace women numbered a billion,

Their features like those of heavenly maidens;

Gentle in heart and intent on benefiting others,

They lovingly attended upon the king.

The king governed according to the Dharma

Throughout the four-continent world;

Across the whole expanse of the great earth,

All were prosperous and powerful.

At that time, I was a jeweled maiden,

Possessing a pure and clear voice;

My body radiated golden light

That shone for a thousand yojanas.

One night, when the sky was dark

And all music had fallen silent,

The great king and his attendants

Were all sleeping peacefully.

At that time, the Buddha Ocean of Virtue

Appearing in the world,

Displaying powers of spiritual penetration,

Filling the worlds of the ten directions.

The Buddha emitted great radiance,

Illuminating all worlds everywhere,

Manifesting bodies of sovereign mastery

That filled all the ten directions.

The earth shook and wondrous sounds resounded,

Universally proclaiming the Buddha’s appearance in the world;

The devas, humans, dragons, and spirits—

All rejoiced.

From each and every pore

Emanated transformation bodies of the Buddha,

Filling the ten directions everywhere,

Expounding the wondrous Dharma according to what was fitting.

At that time, in a dream,

I beheld the Buddha’s miraculous transformations

And also heard the profound and wondrous Dharma;

My heart was filled with joy.

Ten thousand Night-ruling Deities

Also remained in empty space,

Praising the Buddha’s appearance in the world,

And together they awakened me:

“Precious Maiden! Arise quickly!

The Buddha has appeared in the human realm.

Through many kalpas, such an encounter is difficult;

Those who behold him attain purity.”

Thereupon I awoke

And saw pure radiance.

Looking to see whence it shone,

I beheld the Buddha seated at the place of enlightenment.

His body, adorned with excellent marks,

Was like the King of Jeweled Mountains;

From every pore

He emitted immeasurable radiance.

Having seen this, I rejoiced greatly,

And thought within my heart:

“May I become like the Buddha,

With vast powers of spiritual penetration.”

At that time I awakened

The Great King and his retinue,

Causing them to behold the Buddha’s radiance;

All were filled with joy.

Together with the Great King,

Followed by thousands of millions of kotis of people

And immeasurable living beings,

I went to the Buddha’s dwelling place.

For a full twenty thousand years,

I made offerings to the Buddha,

Presenting to him all the seven treasures

Throughout the four continents.

The Buddha Ocean of Virtue expounded

The Sutra of the Universal Cloud of Virtue,

Responding universally to the minds of living beings

And adorning all vows.

The Night-ruling Deities awakened me

And enabled me to gain benefit;

I vowed to become a Night-ruling Deity

And awaken those who are heedless.

From that time onward, I first

Made the great aspiration for bodhi.

Journeying throughout all worlds,

I never forgot the aspiration in my heart.

Afterward I made offerings

To one billion nayutas of Buddhas,

Always enjoying the bliss of humans and devas

And benefiting all living beings.

After the Buddha Ocean of Virtue

Came the Buddha Lamp of Virtue;

The third was Wondrous Jeweled Banner.

The fourth was Wisdom of Empty Space;

The fifth was Lotus Treasury;

The sixth was Unobstructed Wisdom;

The seventh was Dharma Moon King;

The eighth was Wisdom Lamp Wheel;

The ninth Buddha was named

King of Jeweled Flame Mountain Lamps;

The tenth Buddha was named

Flower Radiance Sound of the Three Times.

All such Buddhas

I fully made offerings to,

Yet I had not attained the wisdom-eye

That enters the ocean of liberation.

Thereafter, in succession, there was

The world All-Jewel Radiance.

That kalpa was named Celestial Excellence,

During which five hundred Buddhas appeared:

The first was Moon Radiance Wheel;

The second was Buddha Sun Lamp;

The third was Buddha Radiant Banner.

The fourth was Jeweled Sumeru;

The fifth was Buddha Flower Flame;

The sixth was Buddha Ocean of Lamps;

The seventh was Buddha Blazing Radiance;

The eighth was Buddha Celestial Treasury;

The ninth was Kingly Banner of Radiance;

The tenth was King of Universal Wisdom Radiance.

All those Buddhas

I fully made offerings to,

Yet still, regarding all dharmas,

I regarded what was nonexistent as existent.

Afterward there was another kalpa

Named Brahma Radiance,

And a world named Lotus Lamp,

Adorned with extraordinary beauty.

There were immeasurable Buddhas,

Each attended by immeasurable assemblies.

I made offerings to them all,

Revered them, and listened to their Dharma teachings.

The first was Jeweled Sumeru;

The second, Buddha Ocean of Virtue;

The third, Buddha Sound of the Dharma Realm;

The fourth, Buddha Dharma Thunderclap;

The fifth was Buddha Dharma Banner;

The sixth, Buddha Radiance of the Grounds;

The seventh, Buddha Radiance of Dharma Power;

The eighth, Awakening of Empty Space;

The ninth, Sumeru Radiance;

The tenth, Cloud of Virtue.

All such Tathagatas

I made offerings to,

Yet I still did not clearly understand the Dharma

By which to enter the ocean of the Buddhas.

Next there was another kalpa

Named Moon of Virtue,

With an adorned world

Named Banner of Virtue.

Within it were Buddhas

Numbering eighty nayutas.

I prepared offerings for them all

And presented them to the Buddhas with profound sincerity.

The first was Buddha King of Gandharvas;

The second, Buddha King of Great Trees;

The third, Sumeru of Virtue;

The fourth, Buddha Jeweled Eye;

The fifth, Vairocana;

The sixth, Adornment of Radiance;

The seventh, Buddha Ocean of Dharma;

The eighth, Buddha Supreme Radiance;

The ninth, Buddha Supreme Worthy One;

The tenth, Buddha Dharma King.

All those Buddha-Tathagatas

I made offerings to,

Yet I had not attained the profound wisdom

That enters the ocean of the Buddha-Dharma.

Afterward there was another kalpa

Named Wisdom of Quiescence,

And a world named Vajra Jewel,

Adorned with extraordinary beauty.

Within it were a thousand Buddhas

Who appeared in the world in succession.

The afflictions of living beings were slight,

And the assembled congregations were all pure.

The first was Buddha Vajra Rhinoceros;

The second, Buddha Unobstructed Power;

The third, Buddha Image of the Dharma Realm;

The fourth, Buddha Lamps of the Ten Directions;

The fifth, Buddha Radiance of Compassion;

The fifth, Buddha Radiance of Compassion;

The sixth, Buddha Ocean of Realms;

The seventh, Wheel of the Lamp of Patience;

The eighth, Radiance of the Dharma Wheel;

The ninth, Adornment of Radiance;

The tenth, Buddha Radiance of Quiescence.

All those Buddha-Tathagatas

I made offerings to,

Yet I had not profoundly awakened to

The pure Dharma, which is like empty space,

Nor journeyed throughout all worlds

While constantly cultivating all practices.

Next, in succession, there was a kalpa

Named Excellent Appearance,

And a world named Cloud of Fragrant Lamps,

Formed jointly of purity and impurity.

Within it were a hundred million Buddhas

Who adorned that world and kalpa.

Those Buddhas expounded the Dharma,

And I was able to receive and retain it all.

The first was Buddha Widely Renowned;

Next was Buddha Ocean of Dharma;

The third, King of Sovereign Mastery;

The fourth, Cloud of Virtue;

The fifth, Buddha Supreme Dharma;

The sixth, Buddha Celestial Crown;

The seventh, Buddha Flame of Wisdom;

The eighth, Sound of Empty Space;

The ninth Blessed One

Was named Universal Birth of Supreme Excellence;

The tenth Unsurpassed One

Was named Supreme Radiance Between the Brows.

All such Buddhas

I made offerings to,

Yet I had not purified

The path that leaves all obstacles behind.

Next there was another kalpa

Named King of Assembled Firmness,

And a world named Lord of Jeweled Banners,

All skillfully arrayed and adorned.

Five hundred Buddhas

Appeared within that world.

I reverently made offerings to them,

Seeking unobstructed liberation.

The first was Buddha Virtue;

The second, Sound of Quiescence;

The third, Ocean of Virtue;

The fourth, King of Sunlight;

The fifth, King of Virtue;

The sixth, Mark of Sumeru;

The seventh, Sovereignty of Dharma;

The eighth, King of Virtue;

The ninth, Sumeru of Merit;

The tenth, Buddha King of Radiance.

All those Buddha-Tathagatas

I made offerings to.

I entered, without omission,

Every pure path,

Yet within the gateways I had entered,

I had not attained patience.

Next there was another kalpa

Named Lord of Wondrous Excellence,

And a world named Sound of Quiescence,

Whose living beings had slight afflictions.

Within that world, Buddhas appeared

Numbering eighty nayutas.

I made offerings to them all

And practiced the most excellent path.

The first was Buddha Cluster of Flowers;

The second, Buddha Ocean Treasury;

The third, Birth of Virtue;

The fourth, Celestial King’s Topknot;

The fifth, Mani Treasury;

The sixth, Mountain of True Gold;

The seventh, Venerable One of the Jeweled Assembly;

The eighth, Buddha Dharma Banner;

The ninth, Buddha Supreme Wealth;

The tenth, Buddha Wisdom.

All these Buddhas

I fully made offerings to.

Next there was another kalpa

Named Celestial Virtue.

In that kalpa there was a world

Named Lamp of the Banner of Excellent Transformations.

Six billion nayutas of

Tathagatas appeared in the world.

The first was Banner of Quiescence;

The second, Buddha Samatha;

The third, Buddha King of a Hundred Lamps;

The fourth, Buddha Radiance of Quiescence;

The fifth, Sound of Dense Clouds;

The sixth, Great Brilliance of the Sun;

The seventh, Radiance of the Dharma Lamp;

The eighth, Flame of Supreme Excellence;

The ninth, Treasury of Celestial Excellence;

The tenth, Sound of the Great Roar.

All those Buddha-Tathagatas

I constantly made offerings to,

Yet I had not attained the pure patience

That deeply enters the ocean of the Buddha-Dharma.

Next there was another kalpa

Named Unattached Adornment.

At that time there was a world

Named Boundless Radiance.

Within it appeared thirty-six

Nayutas of Buddhas:

The first, Sumeru of Virtue;

The second, Buddha Mind of Empty Space;

The third, Perfect Adornment;

The fourth, Thunderous Sound of Dharma;

The fifth, Voice of the Dharma Realm;

The sixth, Cloud of Wondrous Sound,

The seventh was Illuminating the Ten Directions,

The eighth was Sound of the Dharma Ocean,

The ninth was Ocean of Merit,

The tenth was Banner of Merit.

All those Buddhas, Tathagatas,

I had made offerings to each of them.

Thereafter, a Buddha appeared in the world,

Whose name was Banner of Merit.

I was then the deity Moon-Faced

And made offerings to the Blessed One.

The Tathagata expounded for me

The wondrous Dharma gateway of non-reliance.

Having heard it, I single-mindedly remembered and contemplated it,

And brought forth an ocean of great vows.

I attained the pure eye,

The samadhi and dharani of quiescent cessation,

And was able, in every thought,

To behold all Buddhas.

I attained the treasury of great compassion,

And the universally radiant eye of skillful means;

I caused the bodhi-mind to increase

And accomplished the powers of the Tathagata.

I saw sentient beings in delusion,

Clinging to permanence, bliss, self, and purity,

Shrouded by the darkness of ignorance,

Giving rise through false thinking to afflictions,

Walking and standing within the forest of views,

Coming and going upon the ocean of craving,

Gathering in the various evil destinies,

And creating immeasurable evil karma.

Among all classes of beings,

They assumed bodies according to their karma,

And were oppressed by the calamities of birth, aging, and death

And by immeasurable suffering.

For the sake of those sentient beings,

I brought forth the unsurpassed resolve,

Vowing to become like all

The Ten-Powered Ones throughout the ten directions.

Taking Buddhas and sentient beings as conditions,

I brought forth those great vows.

From then on, I cultivated merit,

Entering and emerging through the path of skillful means.

My great vows sheltered all,

And entered universally into all paths.

I perfected the paramitas,

Filling every place throughout the Dharma realm.

I swiftly entered the various grounds

And the ocean of skillful means of the three times.

In a single thought, I cultivated

All the unobstructed practices of the Buddhas.

At that time, I gained entry into

The path of Samantabhadra Bodhisattva,

And clearly understood all the distinctions

Among the gateways of the ten Dharma realms.

After speaking these verses, the Night Goddess said to Sudhana:

“Good man, what do you think? Who was the Wheel-Turning Sage King named Lord of the Ten Directions, who was able to perpetuate and cause the lineage of the Buddhas to flourish in ancient times? He was none other than the Youth Manjusri.

“And the Night Goddess who awakened me was an emanation of Samantabhadra Bodhisattva.

“At that time, I was the Jeweled Maiden. Through the Night Goddess’s awakening, I beheld the Buddha and brought forth the resolve for unsurpassed bodhi. From then onward, throughout kalpas as numerous as the dust motes in Buddha-lands, I never fell into the evil destinies, was always born among humans or devas, and constantly beheld the Buddhas. Eventually, in the presence of the Buddha Wondrous Lamp Banner of Merit, I attained this bodhisattva liberation called ‘Banner of Universal Joy and Great Spiritual Power.’ By means of this gateway of liberation, I benefit all sentient beings.

“Good man, I know only this gateway of liberation called Banner of Universal Joy and Great Spiritual Power.

“As for the great bodhisattvas, in every thought they arrive universally before all Buddhas, the Tathagatas, and swiftly enter the ocean of all-wisdom. In every thought, through the gateway of aspiration, they gather in all oceans of great vows. In every thought, through the gateway of great vows, they extend to the end of future kalpas, and in every thought they bring forth all meritorious practices.

From every practice they bring forth bodies as numerous as the dust motes in all Buddha-lands, and every body enters universally into all gateways of the Dharma realm. Within every gateway of the Dharma realm, throughout all Buddha-lands, they expound wondrous practices in accordance with the minds of sentient beings. Within every dust mote of all lands, they behold boundlessly many Buddhas.

In the presence of every Tathagata, they universally behold the spiritual powers of all Buddhas throughout the Dharma realm. In the presence of every Tathagata, they behold the bodhisattva practices cultivated in former lives. In the presence of every Tathagata, they receive, uphold, and protect the Dharma wheels.

In the presence of every Tathagata, they behold the spiritual transformations of all Tathagatas throughout the three times.

“How could I know or describe such meritorious practices?

“Good man, within this assembly is a Night Goddess named Wondrous Virtue Who Universally Rescues Sentient Beings. Go to her and ask how a bodhisattva enters the practices of a bodhisattva and purifies the bodhisattva path.”

Thereupon, the youth Sudhana bowed at the feet of the Night Goddess Joyful-Eyed Observer and Lord of Sentient Beings, circumambulated her clockwise countless times, gazed upon her earnestly, bade farewell, and departed.