大方廣佛華嚴經

At that time, the Youth Sudhana, while in the presence of the Night Goddess Universally Saving Beings through Wondrous Virtue, heard the bodhisattva liberation called “Universally Manifesting in All Worlds to Tame Beings.” Sudhana clearly understood it, had faith in it, and freely abided in that gateway of liberation.

Sudhana went to the Night Goddess Ocean of Tranquil Sound, bowed at her feet, circumambulated her countless times to the right, joined his palms together respectfully, and said:

“O Holy One! I have brought forth the aspiration for unsurpassed bodhi. I wish to rely upon spiritual benefactors in order to study the practices of bodhisattvas, enter the practices of bodhisattvas, cultivate the practices of bodhisattvas, and abide in the practices of bodhisattvas. I pray that the Holy One will compassionately explain to me how a bodhisattva studies the practices of bodhisattvas and how a bodhisattva cultivates the bodhisattva path.”

The Night Goddess said:

“Excellent, excellent, good man! You are able to rely upon spiritual benefactors in seeking the practices of bodhisattvas.

“Good man! I have attained the bodhisattva liberation called ‘Producing Vast, Joyful Adornments in Every Thought.’”

Sudhana said:

“O Great Holy One! What is the function of this gateway of liberation? What is its sphere? What skillful means does it initiate? How does it contemplate?”

The Night Goddess said:

“Good man! I brought forth an impartial and pure mind of aspiration. I brought forth a mind of aspiration that is free from all worldly defilements, pure, steadfast, adorned, and indestructible.

I brought forth a mind that never retreats, aspiring toward the stage of non-retrogression. I brought forth an immovable mind adorned with a jeweled mountain of merit. I brought forth a mind that abides nowhere.

I brought forth a mind of rescue and protection, manifesting bodies universally before all beings. I brought forth a mind that is never satiated with beholding the oceans of all Buddhas. I brought forth a mind of pure vows and powers that seeks all bodhisattvas.

I brought forth a mind that abides in the ocean of the radiance of great wisdom. I brought forth a mind to enable all beings to cross beyond the wilderness of sorrow and distress. I brought forth a mind to enable all beings to abandon grief, anxiety, suffering, and affliction.

I brought forth a mind to enable all beings to abandon disagreeable forms, sounds, fragrances, flavors, tangible objects, and dharmas. I brought forth a mind to enable all beings to abandon the suffering of separation from those they love and the suffering of encountering those they hate. I brought forth a mind to enable all beings to abandon the sufferings caused by evil conditions and ignorance.

I brought forth a mind to serve as a refuge for all beings who face dangers and calamities. I brought forth a mind to enable all beings to escape the places of suffering within birth and death. I brought forth a mind to enable all beings to abandon the sufferings of birth, aging, illness, and death.

I brought forth a mind to enable all beings to accomplish the unsurpassed Dharma-bliss of the Tathagata. I brought forth a mind to enable all beings to experience joy and happiness.

“Having brought forth such minds, I further teach the Dharma for the sake of beings, enabling them gradually to reach the stage of omniscience.

“For example, if I see beings who cherish and cling to the houses and palaces in which they dwell, I teach them the Dharma so that they may thoroughly understand that the intrinsic nature of all dharmas is free from attachment.

“If I see beings who cherish and cling to their fathers, mothers, brothers, and sisters, I teach them the Dharma so that they may join the pure assemblies of Buddhas and bodhisattvas.

“If I see beings who cherish and cling to their wives and children, I teach them the Dharma so that they may abandon the defiled attachments of birth and death, bring forth great compassion, and become impartial and nondual toward all beings.

“If I see beings dwelling in royal palaces and attended by court ladies, I teach them the Dharma so that they may assemble with the noble Sangha and enter the teachings of the Tathagata.

“If I see beings defiled by and attached to sensory realms, I teach them the Dharma so that they may enter the realm of the Tathagata.

“If I see beings filled with anger, I teach them the Dharma so that they may attain the Tathagata’s paramita of patience.

“If I see beings who are indolent, I teach them the Dharma so that they may attain the pure paramita of diligence.

“If I see beings whose minds are distracted, I teach them the Dharma so that they may attain the Tathagata’s paramita of meditation.

“If I see beings entering the dense forest of views and attachments, obscured by the darkness of ignorance, I teach them the Dharma so that they may escape the darkness of delusion.

“If I see beings who lack wisdom, I teach them the Dharma so that they may attain the prajnaparamita.

“If I see beings defiled by and attached to the three realms, I teach them the Dharma so that they may escape birth and death.

“If I see beings whose aspirations are base and inferior, I teach them the Dharma so that they may perfect the vow to attain the Buddha’s bodhi.

“If I see beings abiding in practices that benefit only themselves, I teach them the Dharma so that they may bring forth the aspiration and vow to benefit all beings.

“If I see beings whose strength of resolve is weak, I teach them the Dharma so that they may attain the bodhisattva’s paramita of power.

“If I see beings whose minds are foolish, deluded, and darkened, I teach them the Dharma so that they may attain the bodhisattva’s paramita of wisdom.

“If I see beings whose physical characteristics are incomplete, I teach them the Dharma so that they may attain the Tathagata’s pure physical body.

“If I see beings whose appearance is ugly, I teach them the Dharma so that they may attain the unsurpassed pure Dharma-body.

“If I see beings whose physical features are coarse and unpleasant, I teach them the Dharma so that they may attain the Tathagata’s subtle and wondrous physical body.

“If I see beings whose hearts are filled with sorrow and affliction, I teach them the Dharma so that they may attain the Tathagata’s ultimate peace and happiness.

“If I see beings suffering from poverty and destitution, I teach them the Dharma so that they may attain the bodhisattva’s treasury of jeweled merit.

“If I see beings dwelling in mountains and forests, I teach them the Dharma so that they may diligently seek the causes and conditions of the Buddha-Dharma.

“If I see beings traveling along roads, I teach them the Dharma so that they may proceed toward the path of omniscience.

“If I see beings dwelling in villages, I teach them the Dharma so that they may escape the three realms.

“If I see beings dwelling among humans, I teach them the Dharma so that they may transcend the paths of the Two Vehicles and abide on the stage of the Tathagata.

“If I see beings residing within fortified cities, I teach them the Dharma so that they may dwell within the city of the Dharma King.

“If I see beings dwelling in the four directions, I teach them the Dharma so that they may attain the wisdom that equally comprehends the three periods of time.

“If I see beings dwelling throughout the various directions, I teach them the Dharma so that they may possess the wisdom that perceives all dharmas.

“If I see beings who are filled with greed, I teach them the gateway of contemplating great loving-kindness so that they may enter it and cultivate it diligently.

“If I see beings who are filled with delusion, I teach them the Dharma so that they may attain luminous wisdom with which to contemplate the oceans of dharmas.

“If I see beings who delight in birth and death, I teach them the Dharma so that they may become disenchanted with and renounce it.

“If I see beings who are weary of the suffering of birth and death and are ready to be transformed and delivered by the Tathagata, I teach them the Dharma so that they may skillfully manifest taking birth.

“If I see beings who cherish and cling to the five skandhas, I teach them the Dharma so that they may abide in the realm that is without reliance.

“If I see beings whose minds are base and inferior, I manifest for them the supremely adorned path.

“If I see beings whose minds give rise to arrogance, I teach them the Dharma of impartial patience.

“If I see beings whose minds are deceitful and crooked, I teach them the bodhisattva’s upright mind.

“Good man! Through such immeasurable gifts of Dharma, I gather in and deliver all beings, teaching, transforming, taming, and subduing them by many skillful means, so that they escape the evil destinies, enjoy the happiness of humans and devas, are freed from the bonds of the three realms, and abide in omniscience.”

At that time, I attained the great ocean of joyful Dharma-radiance. My mind became joyful, peaceful, and at ease.

Moreover, Good Man! I constantly contemplate all the bodhisattvas in the assembly at the bodhimanda: the practices and vows they cultivate; the pure bodies they manifest; the constant radiances they possess; the lights they emit; the skillful means by which they enter the gateway to all-knowledge; the samadhis they enter; the spiritual transformations they manifest; the oceans of sounds they send forth; the manifold adornments with which their bodies are endowed; the gateways of the Tathagatas they enter; the oceans of lands they reach; the oceans of Buddhas they behold; the oceans of eloquence they attain; the spheres of liberation they illuminate; the oceans of wisdom-light they attain; the oceans of samadhis they enter; the gateways of liberation in which they freely disport;

the Dharma-gates through which they advance toward all-knowledge; the ways in which they adorn space and the Dharma realm; the clouds of adornments with which they universally cover space; the assemblies at bodhimandas they contemplate; the worlds they gather together; the Buddha-fields they enter; the oceans of directions they reach; the commissions they receive from the Tathagatas; the places of the Tathagatas they attend; the bodhisattvas with whom they assemble; the clouds of adornments they pour forth; the skillful means of the Tathagatas they enter; the oceans of the Tathagatas’ teachings they contemplate; the oceans of wisdom they enter; and the adorned seats upon which they sit.

Good Man! As I contemplate this assembly at the bodhimanda and perceive that the Buddha’s spiritual power is measureless and boundless, immense joy arises within me.

Good Man! I contemplate Vairocana Tathagata, who thought after thought manifests inconceivably pure form-bodies. Having seen this, my heart rejoices exceedingly.

I also see the Tathagata, in every thought, emitting great radiance that fills the Dharma realm. Having seen this, my heart rejoices exceedingly.

I also see the Tathagata, from every pore and in every thought, manifesting oceans of light as numerous as the dust motes in measureless Buddha-fields. Each light has as its retinue lights as numerous as the dust motes in measureless Buddha-fields, and each universally pervades the entire Dharma realm, extinguishing the sufferings of all sentient beings. Having seen this, my heart rejoices exceedingly.

I also contemplate the Tathagata, from the crown of his head and from between his eyebrows, thought after thought manifesting clouds of mountains of jeweled flames as numerous as the dust motes in Buddha-fields, filling the entire Dharma realm throughout the ten directions. Having seen this, I rejoice exceedingly.

I also contemplate the Tathagata, from every pore and in every thought, producing clouds of fragrant light as numerous as the dust motes in Buddha-fields, filling all Buddha-fields throughout the ten directions. Having seen this, I rejoice exceedingly.

I also contemplate the Tathagata, from each of his marks and in every thought, sending forth clouds of Tathagata-bodies as numerous as the dust motes in Buddha-fields, complete with the adornments of the marks, which travel universally to all worlds throughout the ten directions. Having seen this, I rejoice exceedingly.

I also contemplate the Tathagata, from every pore and in every thought, producing clouds of magically transformed Buddhas as numerous as the dust motes in Buddha-fields. They reveal how the Tathagata, from the time he first awakened the aspiration for enlightenment, cultivated the paramitas, perfected the adornments of the Path, and entered the bodhisattva grounds. Having seen this, I rejoice exceedingly.

I also contemplate the Tathagata, from every pore and in every thought, manifesting ineffably ineffable clouds of bodies of heavenly kings, as numerous as the dust motes in Buddha-fields, together with sovereign spiritual transformations that fill all worlds throughout the ten directions. Before those who should be liberated through the body of a heavenly king, such a body appears and teaches them the Dharma. Having seen this, I rejoice exceedingly.

Clouds of bodies of Dragon Kings, Yaksha Kings, Gandharva Kings, Asura Kings, Garuda Kings, Kinnara Kings, Mahoraga Kings, human kings, and Brahma Kings likewise appear thought after thought from every pore of the Tathagata and teach the Dharma just as do the clouds of bodies of heavenly kings. Having seen this, I experience immense joy and profound faith and devotion, equal in measure to the Dharma realm and all-knowledge. What I had never before attained, I now attain; what I had never before realized, I now realize; what I had never before entered, I now enter; what I had never before perfected, I now perfect; what I had never before seen, I now see; and what I had never before heard, I now hear.

Why is this so?

Because I can clearly know the characteristics of the Dharma realm; because I know that all dharmas have but a single characteristic; because I can impartially enter the Path of the three times; and because I can expound all boundless dharmas.

Good Man! I have entered this bodhisattva liberation called the Ocean of Radiance of Vast Joyful Adornment Arising Thought after Thought.

This liberation is boundless, because it universally enters all gateways of the Dharma realm.

This liberation is inexhaustible, because it pervades the Dharma-mind whose nature is all-knowledge.

This liberation has no limit, because it enters without restriction into the minds of all sentient beings.

This liberation is exceedingly profound, because it is the sphere known by quiescent wisdom.

This liberation is vast, because it universally pervades every sphere of the Tathagatas.

This liberation is indestructible, because it is the sphere known by the bodhisattvas’ eye of wisdom.

This liberation is bottomless, because it reaches the deepest source of the Dharma realm.

This liberation is itself a universal gateway, because within a single phenomenon it universally reveals all spiritual transformations.

This liberation ultimately cannot be grasped, because all Dharma-bodies are equal and nondual.

This liberation is ultimately unborn, because it clearly knows that dharmas are like illusions.

This liberation is like an image, because it is born from the light of the vow for all-knowledge.

This liberation is like a magical transformation, because it magically produces the bodhisattvas’ supreme practices.

This liberation is like the great earth, because it is the foundation upon which all sentient beings rely.

This liberation is like great waters, because through great compassion it can moisten all beings.

This liberation is like a great fire, because it dries up the waters of craving in all sentient beings.

This liberation is like a great wind, because it swiftly brings sentient beings to all-knowledge.

This liberation is like the great ocean, because it adorns all sentient beings with manifold virtues.

This liberation is like Mount Sumeru, because it brings forth the ocean of the Dharma of all-knowledge.

This liberation is like a great fortified city, because it is adorned with all dharmas.

This liberation is like space, because it universally contains the spiritual powers of all Buddhas of the three times.

This liberation is like a great cloud, because it universally showers the rain of Dharma upon sentient beings.

This liberation is like the sun, because it can dispel the darkness of sentient beings’ ignorance.

This liberation is like the full moon, because it brings the vast ocean of merit to fulfillment.

This liberation is like true suchness, because it can universally pervade all places.

This liberation is like one’s own shadow, because it is manifested through one’s own wholesome karma.

This liberation is like an echo, because it teaches the Dharma in accordance with what is appropriate.

This liberation is like a reflected image, because it appears in accordance with the minds of sentient beings.

This liberation is like a great king of trees, because it unfolds all flowers of spiritual power.

This liberation is like a vajra, because it is inherently indestructible.

This liberation is like a mani jewel, because it produces measureless powers of mastery.

This liberation is like the king of stainless treasury mani jewels, because it reveals all the spiritual powers of the Tathagatas of the three times.

This liberation is like the mani jewel called Banner of Joy, because it can impartially send forth the sounds of the Dharma wheels of all Buddhas.

Good Man! I have now explained these analogies for your sake. You should contemplate them, accord with them, awaken to them, and enter them.

Sudhana said:

“Great Sage! How should one practice in order to attain this gateway of liberation?”

The Night Goddess said:

“Good Man! By cultivating ten great treasuries of Dharma, a bodhisattva attains this liberation:

“First is to cultivate the vast treasury of the Dharma of giving, fulfilling all sentient beings according to their wishes.

“Second is to cultivate the vast treasury of the Dharma of pure moral discipline, universally entering the ocean of all the Buddhas’ virtues.

“Third is to cultivate the vast treasury of the Dharma of patient endurance, thereby being able universally to contemplate the nature of all dharmas.

“Fourth is to cultivate the vast treasury of the Dharma of diligence, forever remaining irreversible in advancing toward all-knowledge.”

Fifth is cultivating the vast Dharma treasury of meditative concentration, for it can extinguish the burning afflictions of all sentient beings.

Sixth is cultivating the vast Dharma treasury of prajna, for it enables one to comprehend universally the entire ocean of dharmas.

Seventh is cultivating the vast Dharma treasury of skillful means, by which one can bring all oceans of sentient beings to maturity.

Eighth is cultivating the vast Dharma treasury of vows, for throughout all future kalpas one practices the bodhisattva conduct universally in all Buddha-lands and for all sentient beings.

Ninth is cultivating the vast Dharma treasury of powers, for in every thought-moment one manifests the attainment of Perfect Enlightenment throughout the entire Dharma-realm and never ceases doing so in any land.

Tenth is cultivating the vast Dharma treasury of pure wisdom, thereby attaining the Tathagata’s knowledge, which universally comprehends all dharmas of the three times without obstruction.

If bodhisattvas abide in these ten Dharma treasuries, they can realize liberation such as this.

Sudhana asked:

“How long has the Great Sage been resolved upon unsurpassed bodhi?”

The Night Goddess replied:

“Good man! East of this Ocean of Worlds Adorned with the Flower Treasury, beyond ten oceans of worlds, there is an ocean of worlds called Jewel of All-Pervading Pure Light. Within that ocean of worlds is a world-seed called Canopy of the Light of All Tathagatas’ Vows. Within it is a world called Adorned with Pure Light and Gold. Its substance consists of vajra-fragrance mani-jewels, and its shape resembles a lofty pavilion. Clouds of wondrous jewels form its boundaries, and it rests within an ocean of all kinds of jeweled necklaces. Clouds of wondrous palaces cover it from above. Purity and impurity are intermingled there.

“In that world, long ago, there was a kalpa called Banner of Universal Light. The land was called Wondrous Treasury Universally Filling All. The site of enlightenment was called Wondrous Moonlight of the Treasury of All Jewels. A Buddha named Sound of the Irreversible Dharma-Realm attained Perfect Enlightenment at that site of enlightenment.

“At that time, I was the goddess of the bodhi tree, named Banner of Light from the Lamp of Perfect Merit, and I guarded that site of enlightenment.

“When I saw the Buddha Sound of the Dharma-Realm attain Perfect Enlightenment and manifest his spiritual powers, I resolved my mind upon unsurpassed bodhi. At that very moment, I attained a samadhi called Universally Illuminating the Ocean of the Tathagatas’ Merits.

“Next, a Tathagata named Mountain of the Majestic Virtue of the Dharma Tree appeared in that site of enlightenment.

“By then, my life had ended, and I had been reborn as the presiding night goddess of that site of enlightenment, named Light of Supreme Merit and Wisdom.

“When I saw the Tathagata Mountain of Majestic Virtue manifest great spiritual powers and turn the wheel of the true Dharma, I immediately attained a samadhi called Universally Illuminating All Realms Free from Craving.

“Next, a Tathagata named King of the Sound of the Ocean of All Dharmas appeared in the world.

“At that time, I was a night goddess. I encountered the Buddha, reverently attended upon him, and made offerings to him. I immediately attained a samadhi called Ground that Brings Forth and Nurtures All Wholesome Dharmas.

“Next, a Tathagata named King of the Banner of the Lamp of Jeweled Light appeared in the world.

“At that time, I was a night goddess. I encountered the Buddha, reverently attended upon him, and made offerings to him. I immediately attained a samadhi called Cloud of Light Universally Manifesting Spiritual Powers.

“Next, a Tathagata named Light of Mount Sumeru of Merit appeared in the world.

“At that time, I was a night goddess. I encountered the Buddha, reverently attended upon him, and made offerings to him. I immediately attained a samadhi called Universally Illuminating the Ocean of All Buddhas.

“Next, a Tathagata named King of the Sound of the Dharma Cloud appeared in the world.

“At that time, I was a night goddess. I encountered the Buddha, reverently attended upon him, and made offerings to him. I immediately attained a samadhi called Lamp of the Ocean of All Dharmas.

“Next, a Tathagata named King of the Radiance of the Lamp of Wisdom appeared in the world.

“At that time, I was a night goddess. I encountered the Buddha, reverently attended upon him, and made offerings to him. I immediately attained a samadhi called Lamp of Pure Light that Extinguishes the Suffering of All Sentient Beings.

“Next, a Tathagata named Banner of the Wondrous Virtue of the Courage of Dharma appeared in the world.

“At that time, I was a night goddess. I encountered the Buddha, reverently attended upon him, and made offerings to him. I immediately attained a samadhi called Treasury of the Light of the Tathagatas of the Three Times.

“Next, a Tathagata named Lamp of the Courageous and Valiant Lion’s Wisdom of Dharma appeared in the world.

“At that time, I was a night goddess. I encountered the Buddha, reverently attended upon him, and made offerings to him. I immediately attained a samadhi called Unobstructed Wheel of Wisdom in All Worlds.

“Next, a Tathagata named King of the Mountain of Wisdom-Power appeared in the world.

“At that time, I was a night goddess. I encountered the Buddha, reverently attended upon him, and made offerings to him. I immediately attained a samadhi called Universally Illuminating the Faculties and Practices of Sentient Beings.

“Good man! In the world Adorned with Pure Light and Gold, during the kalpa Banner of Universal Light, Tathagatas as numerous as the dust motes in a Buddha-land appeared in the world in this manner.

“During that time, I was sometimes a heavenly king or a dragon king; sometimes a yaksha king, gandharva king, asura king, garuda king, kinnara king, or mahoraga king; sometimes a human king or Brahma king; sometimes I assumed the body of a deva or a human, a man or a woman, a boy or a girl.

“In every one of those bodies, I reverently attended upon and made offerings to all the Tathagatas and listened to the Buddhas teach the Dharma.

“When my life ended, I was reborn in that world, where, for kalpas as numerous as the dust motes in a Buddha-land, I cultivated the bodhisattva conduct.

“Afterward, when my life ended, I was born in the Sahā World within this Ocean of Worlds Adorned with the Flower Treasury. I encountered and made offerings to Krakucchanda Tathagata and attained a samadhi called Light Free from All Dust and Defilement.

“Next, I encountered Kanakamuni Tathagata, reverently attended upon him, and made offerings to him. I attained a samadhi called Universally Manifesting All Oceans of Lands.

“Next, I encountered Kasyapa Tathagata, reverently attended upon him, and made offerings to him. I attained a samadhi called Expounding the Ocean of the Sounds of All Sentient Beings’ Languages.

“Next, I encountered Vairocana Tathagata as he attained Perfect Enlightenment at this site of enlightenment and manifested great spiritual powers in every thought-moment. Through this, I attained the gateway to liberation called Bringing Forth Vast Joyful Adornments in Every Thought-Moment.

“Having attained this liberation, I can enter ten ineffable times ineffable oceans of established Dharma-realms as numerous as the dust motes in Buddha-lands.

“I see within all those oceans of established Dharma-realms every dust mote of all Buddha-lands. Within each dust mote are Buddha-lands numbering ten ineffable times ineffable dust motes in Buddha-lands. In every Buddha-land, Vairocana Tathagata sits at the site of enlightenment, attaining Perfect Enlightenment in every thought-moment and manifesting great spiritual transformations. The spiritual transformations manifested by the Tathagatas pervade the entire ocean of Dharma-realms.

“I also see my own body present before every Tathagata, and I hear the Buddhas teach the wondrous Dharma.

“I also see all Buddhas manifest from each of their pores spiritual powers and transformations that pervade every ocean of Dharma-realms, every ocean of worlds, and every world-seed. In all worlds, they turn the wheel of the true Dharma in accordance with the minds of sentient beings.

“Through this, I attained the power of swift dharani, by which I receive, retain, and contemplate the meaning of all teachings. With wisdom of clear understanding, I enter universally all pure Dharma treasuries. With sovereign wisdom, I journey throughout all profound oceans of Dharma. With all-pervading wisdom, I universally comprehend the vast meanings of the three times. With impartial wisdom, I universally realize the undifferentiated Dharma of all Buddhas.”

Thus I clearly understand all Dharma gateways. Within each Dharma gateway, I clearly understand all sutra-clouds. Within each sutra-cloud, I clearly understand all oceans of Dharma.

Within each ocean of Dharma, I clearly understand all divisions of Dharma. Within each division of Dharma, I clearly understand all Dharma-clouds. Within each Dharma-cloud, I clearly understand all streams of Dharma.

Each stream of Dharma brings forth all great oceans of joy. Each great ocean of joy brings forth all grounds. Each ground brings forth all oceans of samadhi.

Each ocean of samadhi enables one to attain all oceans of seeing the Buddhas. Each ocean of seeing the Buddhas enables one to attain all oceans of the light of wisdom. Each ocean of the light of wisdom universally illuminates the three periods of time and universally enters the ten directions.

I know the oceans of practices formerly cultivated by immeasurable Tathagatas; I know the oceans of past deeds of immeasurable Tathagatas; I know the oceans of immeasurable Tathagatas’ ability to relinquish what is difficult to give; I know the oceans of the pure wheel of precepts of immeasurable Tathagatas; I know the oceans of pure patient endurance of immeasurable Tathagatas; I know the oceans of vast diligence of immeasurable Tathagatas; I know the oceans of profound meditative concentration of immeasurable Tathagatas; I know the oceans of the prajnaparamita of immeasurable Tathagatas; I know the oceans of the perfection of skillful means of immeasurable Tathagatas; I know the oceans of the perfection of vows of immeasurable Tathagatas;

I know the oceans of the perfection of power of immeasurable Tathagatas; I know the oceans of the perfection of wisdom of immeasurable Tathagatas; and I know how immeasurable Tathagatas formerly transcended the bodhisattva grounds, dwelt upon the bodhisattva grounds, and manifested powers of spiritual penetration throughout immeasurable oceans of kalpas.

I also know how immeasurable Tathagatas formerly entered the bodhisattva grounds, cultivated the bodhisattva grounds, dwelt upon the bodhisattva grounds, and contemplated the bodhisattva grounds.

I know how immeasurable Tathagatas, formerly, when they were bodhisattvas, constantly beheld oceans of Buddhas and dwelt together with them throughout oceans of kalpas.

I know how immeasurable Tathagatas, formerly, when they were bodhisattvas, used immeasurable bodies to take birth throughout oceans of lands.

I know how immeasurable Tathagatas, formerly, when they were bodhisattvas, cultivated vast practices throughout the Dharma-realm.

I know how immeasurable Tathagatas, formerly, when they were bodhisattvas, manifested various gateways of skillful means to tame and bring all sentient beings to maturity.

I know how immeasurable Tathagatas emit great radiance that universally illuminates all oceans of lands throughout the ten directions.

I know how immeasurable Tathagatas manifest great spiritual powers before all sentient beings.

I know the vast wisdom of immeasurable Tathagatas.

I know how immeasurable Tathagatas turn the wheel of the true Dharma.

I know how immeasurable Tathagatas manifest oceans of marks.

I know how immeasurable Tathagatas manifest oceans of bodies.

I know the vast oceans of power of immeasurable Tathagatas.

From the moment all those Tathagatas first aroused the aspiration until their Dharma ceases, I see and know every single thought-moment.

Good man! You asked how long it has been since I aroused the aspiration.

Good man! In the distant past, more than two Buddha-land dust-mote-numbered kalpas ago, as described above, in the world Pure Light Adorned with Gold, I was a bodhi-tree spirit. Hearing the Tathagata Irreversible Dharma-Realm Sound expound the Dharma, I aroused the aspiration for unsurpassed bodhi. After cultivating bodhisattva practices for two Buddha-land dust-mote-numbered kalpas, I was then born during the Worthy Kalpa in this Sahā World. From Krakucchanda Buddha to Śākyamuni Buddha, as well as all future Buddhas of this kalpa, I have drawn near to and made offerings to them all in this manner.

In all worlds throughout all future kalpas, wherever there are Buddhas, I shall likewise draw near to and make offerings to them all in this manner.

Good man! The world Pure Light Adorned with Gold still exists at present, and Buddhas continue to appear there in unbroken succession. You should single-mindedly cultivate this gateway of the bodhisattvas’ great courageous vigor.

At that time, the Night-Governing Spirit Ocean of Tranquil Sound, wishing to restate the meaning of this liberation, spoke these verses for the youth Sudhana:

Sudhana, listen as I speak

Of this gateway of pure liberation;

Having heard it, give rise to joy

And diligently cultivate it to perfection.

Long ago, through oceans of dust-mote-numbered kalpas,

I aroused a great resolute vow,

As pure as empty space,

Constantly contemplating all-wisdom.

Toward the Buddhas of the three periods of time,

I cherish faith and devotion;

To them and the assemblies at their places of enlightenment,

I always vow to draw near.

In the past, whenever I beheld a Buddha,

I made offerings for the sake of sentient beings;

Hearing the pure Dharma,

My heart rejoiced exceedingly.

I always honored my parents,

Reverently making offerings to them;

Never ceasing or growing lax in this,

I entered this gateway of liberation.

The aged, the sick, and the destitute,

And those whose faculties and bodies were impaired—

I cared for and aided them all,

Enabling them to find peace and security.

From water, fire, rulers, and bandits,

And from terrors upon the sea,

In the past I cultivated various practices

To rescue those sentient beings.

Their afflictions ever fiercely blazing,

Their karmic hindrances constantly binding them,

They fell into perilous paths;

I rescued those sentient beings.

All the evil destinies

And their immeasurable sufferings,

Together with birth, old age, sickness, and death—

I shall extinguish them all.

I vow, until all future kalpas are exhausted,

For the sake of all sentient beings everywhere,

To eliminate the suffering of birth and death

And enable them to attain the ultimate bliss of Buddhahood.

Good man! I know only this gateway of liberation called Producing the Adornment of Vast Wisdom in Every Thought-Moment.

As for the great bodhisattvas, they deeply enter all oceans of the Dharma-realm, know the number of all kalpas, and universally behold the formation and destruction of all lands. How could I know or speak of their meritorious practices?

Good man! In the assembly at this Tathagata’s place of enlightenment is a Night-Governing Spirit named Guardian of All Cities Who Increases Awesome Power.

Go to her and ask how bodhisattvas should train in bodhisattva practices and cultivate the bodhisattva path.

Sudhana single-mindedly contemplated the body of the Night-Governing Spirit Ocean of Tranquil Sound and then spoke these verses:

Through the guidance of my spiritual benefactor,

I came before the Night-Governing Spirit;

I beheld the Spirit seated upon a jeweled throne,

Her body vast and boundless in measure.

Those attached to physical appearances,

Who cling to all dharmas as existent,

Those of meager wisdom and shallow understanding,

Cannot know the Spirit’s realm.

Though devas and humans of the world

Might contemplate it for immeasurable kalpas,

They still could not fathom it,

For her physical form is boundless.

Far removed from the five skandhas,

She does not dwell in any place;

Forever dispelling the doubts of the world,

She reveals the power of sovereign mastery.

Unattached to internal or external dharmas,

Unmoving and unobstructed,

With the purified eye of wisdom,

She beholds the Buddhas’ powers of spiritual penetration.

Her body is the treasury of the true Dharma;

Her mind is unobstructed wisdom.

Having received the illumination of wisdom’s light,

She in turn illuminates all sentient beings.

The mind gathers boundless karma,

Adorning all worlds;

Knowing the world to be mind,

She manifests bodies throughout sentient beings.

Knowing the world to be like a dream,

All Buddhas to be like reflections,

And all dharmas to be like echoes,

She enables beings to be free from attachment.

For the sentient beings of the three periods of time,

She manifests bodies in every thought-moment;

Yet her mind abides nowhere,

And throughout the ten directions she expounds the Dharma.

Boundless oceans of lands,

Oceans of Buddhas, and oceans of sentient beings

All abide within a single mote of dust—

Such is the Spirit’s liberation.

Having spoken these verses, Sudhana bowed at the feet of the Night-Governing Spirit, circumambulated her countless times, gazed upon her earnestly, bade farewell, and departed.

Sudhana followed the instructions of the Night-Governing Spirit Ocean of Tranquil Sound, contemplating the Dharma gateway the Night-Governing Spirit had just explained, without forgetting or losing a single sentence or word.

With immeasurably profound resolve, he continuously recollected, reflected upon, and discerned immeasurable Dharma-natures, all skillful means, spiritual powers, and wisdom; with a vast mind, he realized, accepted, and abided in them.

Sudhana then went to the Night-Governing Spirit Guardian of All Cities.

He saw this Night Goddess seated upon a lion throne made of the king of mani jewels radiating all precious light, surrounded by countless Night Goddesses. She manifested bodies bearing the forms and appearances of all sentient beings; bodies appearing before all sentient beings everywhere; bodies undefiled by any worldly thing; bodies equal in number to all sentient beings; bodies transcending all worlds; bodies bringing all sentient beings to maturity; bodies swiftly reaching all ten directions; bodies universally encompassing all ten directions; bodies consummate in the essential nature of the Tathagata; and bodies consummate in taming sentient beings.

Seeing this, Sudhana rejoiced with delight. He bowed at the feet of the Night Goddess, circumambulated her countless times to the right, joined his palms reverently, and said:

“O Holy One! I have already awakened the aspiration for unsurpassed bodhi, but I do not yet know how bodhisattvas, while cultivating bodhisattva practices, benefit sentient beings; how they embrace sentient beings through the unsurpassed Dharma of gathering in; how they accord with the teachings of the Buddha; and how they draw near to the station of the Dharma King.

“I humbly pray that, in your loving-kindness and compassion, you will explain this to me.”

The Night Goddess said:

“Good man! Because you seek to rescue and protect all sentient beings; to adorn and purify all Buddha-lands; to make offerings to all Tathagatas; to abide throughout all kalpas in order to rescue sentient beings; to preserve all lineages of the Buddhas; to enter universally throughout the ten directions and cultivate all practices; to enter universally the ocean of all Dharma gates; to extend a mind of equality universally to all; to receive universally all Buddha-Dharmas; and, in accordance with the inclinations of all sentient beings everywhere, to rain down the rain of Dharma, you have asked about the Dharma gate of bodhisattva practice.

“Good man! I have attained the bodhisattva liberation called the Profound, Sovereign, Sublime Voice. I serve as a great Dharma teacher without obstruction, for I am able skillfully to reveal the Dharma treasury of all Buddhas.

I possess great vows and the power of great loving-kindness and compassion, for I cause all sentient beings to establish themselves in the aspiration for bodhi. I am able to perform every beneficial deed for sentient beings, for I accumulate roots of goodness without ever resting. I serve as a Taming Teacher for all sentient beings, for I cause them all to abide in the path of omniscience.

I serve as a pure sun of Dharma for all worlds, for I shine universally upon the worlds and cause roots of goodness to arise. My mind is impartial toward all worlds, for I universally cause sentient beings to increase their wholesome qualities. My mind is pure with regard to every sphere of experience, for I eradicate all unwholesome karma.

I vow to benefit all sentient beings, for my body constantly appears throughout all lands. I reveal all accounts and causal circumstances of former lives, for I cause sentient beings to abide in wholesome conduct. I constantly attend upon all spiritual benefactors, for I cause sentient beings to abide in the Buddha-Dharma.

“Good man! I bestow the gift of Dharma upon sentient beings, causing them to give rise to pure qualities and seek omniscience. Their minds become firm like the treasury of vajra Narayana. They are able to contemplate the power of the Buddhas and the power of Mara; they constantly draw near to spiritual benefactors; they crush all mountains of afflictions, karma, and obstructions; they assemble the qualities that assist the path to omniscience; and their minds never forsake the stage of omniscience.

“Good man! I benefit all sentient beings with this pure light of Dharma. When accumulating roots of goodness that assist the path, I give rise to ten kinds of contemplation of the Dharma realm:

“First, I know that the Dharma realm is immeasurable, because I have realized the vast light of wisdom.

“Second, I know that the Dharma realm is boundless, because I behold the knowledge and vision of all Buddhas.

“Third, I know that the Dharma realm is limitless, because I enter all Buddha-lands everywhere and reverently make offerings to all Tathagatas.

“Fourth, I know that the Dharma realm has no confines, because throughout every ocean of worlds I manifest the cultivation of bodhisattva practices.

“Fifth, I know that the Dharma realm is unceasing, because I enter the Tathagata’s uninterrupted wisdom.

“Sixth, I know that the Dharma realm has a single nature, because with a single voice the Tathagata enables all sentient beings to understand.

“Seventh, I know that the nature of the Dharma realm is pure, because I understand the Tathagata’s vow to liberate all sentient beings universally.

“Eighth, I know that the Dharma realm pervades all sentient beings, because Samantabhadra’s sublime practices extend everywhere.

“Ninth, I know that the Dharma realm has a single adornment, because it is skillfully adorned by Samantabhadra’s sublime practices.

“Tenth, I know that the Dharma realm is indestructible, because the roots of goodness of omniscience fill the Dharma realm and cannot be destroyed.

“Good man! I give rise to these ten kinds of contemplation of the Dharma realm in order to gather roots of goodness, perfect the qualities that assist the path, clearly know the vast majestic virtue of all Buddhas, and deeply enter the inconceivable realm of the Tathagatas.

“Moreover, good man, through such right mindfulness and contemplation, I attained the Tathagata’s ten wheels of dharani of great majestic power.

“They are: the wheel of dharani that enters all Dharmas universally;

“The wheel of dharani that retains all Dharmas universally;

“The wheel of dharani that expounds all Dharmas universally;

“The wheel of dharani that recollects all Buddhas of the ten directions universally;

“The wheel of dharani that proclaims the names of all Buddhas universally;

“The wheel of dharani that enters universally the ocean of vows of the Buddhas of the three times;

“The wheel of dharani that enters universally all oceans of vehicles;

“The wheel of dharani that enters universally the ocean of karma of all sentient beings;

“The wheel of dharani that swiftly transforms all karma;

“And the wheel of dharani that swiftly gives rise to omniscience.

“Good man! Each of these ten wheels of dharani is attended by ten thousand wheels of dharani, and through them I constantly expound the sublime Dharma for sentient beings.

“Good man! For sentient beings, I may expound the Dharma of wisdom born from hearing, the Dharma of wisdom born from reflection, or the Dharma of wisdom born from cultivation. I may expound the Dharma of one mode of existence or the Dharma of all modes of existence.

For them, I may expound the Dharma of the ocean of names of one Tathagata, or the Dharma of the oceans of names of all Tathagatas. For them, I may expound the Dharma of one ocean of worlds, or the Dharma of all oceans of worlds. I may expound the Dharma of the ocean of predictions bestowed by one Buddha, or the Dharma of the oceans of predictions bestowed by all Buddhas.

I may expound the Dharma of the ocean of assemblies at the bodhimanda of one Tathagata, or the assemblies at the bodhimandas of all Tathagatas. For them, I may expound the Dharma of the ocean of Dharma wheels of one Tathagata, or the Dharma of the oceans of Dharma wheels of all Tathagatas. I may expound the sutra teachings of one Tathagata, or the sutra teachings of all Tathagatas.

I may expound the Dharma of the assemblies of one Tathagata, or the Dharma of the assemblies of all Tathagatas. I may expound the Dharma of the ocean of minds known by a single wisdom, or the Dharma of the ocean of minds known by omniscience. I may expound the Dharma of liberation through one vehicle, or the Dharma of liberation through all vehicles.

For sentient beings, I expound such ineffable Dharma gates.

“Good man! I enter the ocean of gateways into the Tathagatas’ undifferentiated Dharma realm, expound the unsurpassed Dharma that universally gathers in sentient beings, and abide in the practices of Samantabhadra until the end of future kalpas.

“Good man! I have accomplished this liberation of the Profound, Sovereign, Sublime Voice. In every thought, I increase all gateways of liberation, and thought after thought they fill the entire Dharma realm.”

Sudhana said:

“How wondrous, O Holy One! Since this gateway of liberation is so rare, how long has it been since you attained it?”

The Night Goddess said:

“Good man! Long ago, as many kalpas in the past as there are motes of dust in worlds, there was a kalpa called Stainless Light. There was a world called Cloud of Merit, whose substance consisted of an ocean of kings of mani jewels manifesting the karma of all sentient beings.

It was shaped like a lotus and rested within a net of fragrant mani Sumeru mountains equal in number to the motes of dust in the lands of the four continents. It was adorned with lotuses that emitted the sounds of the original vows of all Tathagatas, attended by lotuses equal in number to the motes of dust on Mount Sumeru, and interspersed with fragrant mani jewels equal in number to the motes of dust on Mount Sumeru. That world contained lands of the four continents equal in number to the motes of dust on Mount Sumeru.

Each land of four continents contained hundreds of thousands of kotis of nayutas of ineffably ineffable cities.”

Within it was a four-continent world named Wondrous Banner, with a royal capital named Universal Jeweled Flower Light. Not far away was a bodhimanda named Palace of the Dharma King Who Universally Reveals and Manifests. Tathagatas as numerous as the dust motes of Mount Sumeru appeared there. The first Buddha was named Dharma-Ocean Thunderous Sound Light King.

When that Buddha appeared in the world, there was a wheel-turning king named Pure Sunlight Radiant Countenance, who received and upheld all the sutras of the Dharma-ocean taught by the Buddha.

After that Buddha entered nirvana, the king renounced the household life and safeguarded the true Dharma.

When the Dharma was about to perish, there were a thousand different assemblies, expounding the Dharma in a thousand different ways.

As the final age approached, karmic delusions and obstructions grew severe. Evil bhiksus engaged in much contention, delighting in attachment to sensory objects and not seeking merit and virtue. They delighted in discussing kings, thieves, women, nations, oceans, and even every kind of worldly discourse.

At that time, the Bhiksu King said to them: “How strange! How grievous! Throughout an ocean of immeasurable kalpas, the Buddha amassed this torch of Dharma. Why do you now join together to destroy it?”

Having spoken thus, the Bhiksu King rose into the sky to a height of seven tala trees. His body emitted immeasurable clouds of radiant colors and vast nets of multicolored light, causing immeasurable beings to be freed from the fever of afflictions and causing immeasurable beings to arouse the aspiration for bodhi. Through these causes and conditions, the Tathagata’s teaching flourished for an additional sixty-five thousand years.

At that time, there was a bhiksuni named Dharma-Wheel Transforming Light. She had formerly been the daughter of the wheel-turning king and was surrounded by hundreds of thousands of bhiksunis. Upon hearing the words of her royal father and witnessing his spiritual powers, she immediately aroused the irreversible aspiration for bodhi. She attained a samadhi named Lamp of All Buddhas’ Teachings and also attained this liberation called the Profound, Sovereign, Wondrous Voice. Her body and mind became gentle and pliant, and she immediately beheld all the spiritual powers of the Tathagata Dharma-Ocean Thunderous Sound Light King.

Good man! The wheel-turning king who became a bhiksu in that past age was none other than the bodhisattva Samantabhadra, and the royal princess who became a bhiksuni was none other than I myself.

At that time, I safeguarded the Buddhadharma, enabling one hundred thousand bhiksunis to attain irreversibility from unsurpassed bodhi. I also attained the samadhi of directly beholding all Buddhas, the dharani of the vajra light of the Dharma wheels of all Buddhas, and the prajnaparamita that universally enters the ocean of all Dharma gates.

Next, a Buddha named Stainless Dharma Light appeared in the world.

Next, a Buddha named Dharma-Wheel Radiant Crown appeared in the world.

Next, a Buddha named Dharma-Sun Cloud of Merit appeared in the world.

Next, a Buddha named Dharma-Ocean King of Wondrous Sound appeared in the world.

Next, a Buddha named Dharma-Sun Lamp of Bestowed Wisdom appeared in the world.

Next, a Buddha named Dharma-Flower Banner Cloud appeared in the world.

Next, a Buddha named Dharma-Flame Mountain Banner King appeared in the world.

Next, a Buddha named Profound Dharma Merit Moon appeared in the world.

Next, a Buddha named Dharma-Wisdom Treasury of Universal Light appeared in the world.

Next, a Buddha named Revealing the Treasury of Universal Wisdom appeared in the world.

Next, a Buddha named Merit-Treasury Mountain King appeared in the world.

Next, a Buddha named Universal-Gate Sumeru Worthy One appeared in the world.

Next, a Buddha named Banner of Diligence in All Dharmas appeared in the world.

Next, a Buddha named Jeweled Flower Cloud of Merit appeared in the world.

Next, a Buddha named Crown of Serene Light appeared in the world.

Next, a Buddha named Dharma-Light Moon of Loving-Kindness and Compassion appeared in the world.

Next, a Buddha named Ocean of Flames of Merit appeared in the world.

Next, a Buddha named Wisdom-Sun Universal Light appeared in the world.

Next, the following Buddhas appeared in the world, one after another in succession: Buddha Samantabhadra Perfect Wisdom; Buddha King of the Light of Spiritual-Power Wisdom; Buddha Lamp of the Flower-Light of Blessings and Virtue; Buddha King of the Lion Banner of Wisdom; Buddha King of Sunlight Shining Everywhere; Buddha Sumeru Jeweled Adornment Mark; Buddha Sunlight Shining Everywhere; Buddha Dharma-King Merit Moon; Buddha Cloud of Wondrous Sound of the Blossoming Lotus; Buddha Sunlight Radiant Mark; Buddha Universal Light Dharma Sound; Buddha Lion Vajra Narayana Fearless One; Buddha Banner of Universal Wisdom and Courageous Vigor; Buddha Universal Manifestation of the Dharma-Lotus Body; Buddha Ocean of Wondrous Flowers of Merit; Buddha Merit Moon of the Bodhimanda;

Buddha Blazing Dharma-Torch Moon; Buddha Crown of Universal Light; Buddha Dharma-Banner Lamp; Buddha Vajra-Ocean Banner Cloud; Buddha Cloud of Merit of the Mountain of Renown; Buddha Sandalwood Wondrous Moon; Buddha Flower of Universal Wondrous Light; Buddha King of Light Illuminating All Beings; Buddha Lotus Treasury of Merit; Buddha King of Fragrant Flame Light; Buddha Padma Flower Cause; Buddha Universal Light of the Mountain of Myriad Marks; Buddha Banner of Universal Renown; Buddha Sumeru Universal-Gate Light; Buddha Light of the Dharma-City of Merit; Buddha Light of the Great Tree Mountain; Buddha Banner of Universal Virtue Light; Buddha Auspicious Mark of Merit; Buddha Banner of Courageous Dharma Power; Buddha Radiant Sound of the Dharma Wheel;

Buddha Wisdom-Light of the Mountain of Merit; Buddha Moon of the Unsurpassed Wondrous Dharma; Buddha Pure-Light Banner of the Dharma Lotus; Buddha Jeweled-Lotus Light Treasury; Buddha Lamp of the Mountain of Clouds of Radiant Flames; Buddha Flower of Universal Awakening; Buddha Sumeru Treasury of the Flames of Various Merits; Buddha King of the Mountain of Perfect Light; Buddha Adornment of Clouds of Blessings and Virtue; Buddha Dharma-Mountain Cloud Banner; Buddha Light of the Mountain of Merit; Buddha King of the Dharma-Sun Cloud Lamp; Buddha King of the Renowned Dharma Cloud; Buddha Dharma-Wheel Cloud; Buddha Banner of Wisdom-Light Awakening to Bodhi; Buddha Moon of the Dharma Wheel Shining Everywhere; Buddha Worthy One of the Majestic Virtue of the Jeweled Mountain;

Buddha Vast Light of Worthy Virtue; Buddha Universal Wisdom Cloud; Buddha Mountain of Dharma-Power Merit; Buddha King of the Fragrant Flames of Merit; Buddha Wondrous Sound of the Golden Mani Mountain; Buddha Cloud of Light Emitting All Dharmas from the Crown; Buddha Blazing Light of the Dharma Wheel; Buddha Mountain of Unsurpassed Merit; Buddha Cloud of the Radiant Torch of Diligence; Buddha Great Radiant Light of the Samadhi-Seal Light; Buddha King of the Merit of Jeweled Light; Buddha Sound of the Dharma-Torch Jeweled Canopy; Buddha Fearless Dharma Light Universally Illuminating the Realm of Space; Buddha Banner Adorned with the Mark of the Moon; Buddha Cloud of the Mountain of Radiant Flames; Buddha Dharma-Space Illuminating All Without Obstruction;

Buddha Body Revealing the Light of Wisdom; Buddha Sound of the Virtuous Light of the Lord of the World; Buddha Radiant Sound of the Samadhi of All Dharmas; Buddha Treasury of the Merit of Dharma Sound; Buddha Blazing Cloud of the Ocean of Dharma-Flames; Buddha Great Light Universally Illuminating the Marks of the Three Times; Buddha Mountain of the Dharma Wheel Shining Everywhere; Buddha Lion-Light of the Dharma Realm; Buddha Sumeru Flower Light; Buddha Lion-Flame of the Ocean of All Samadhis; and Buddha Lamp of Universal Wisdom Light.

Thus, Buddhas, Tathagatas, as numerous as the dust motes of Mount Sumeru appeared in the world, one after another in succession.

The last Buddha was named Lamp of Wisdom Accomplished in the Dharma Realm, who also appeared in the world during the kalpa Stainless Light.

I reverently attended, drew near to, and made offerings to every one of the foregoing Buddhas; heard, received, and upheld their Dharma; renounced the household life to study the Way; and safeguarded their teachings. I entered this bodhisattva liberation called the Profound, Sovereign, Wondrous Voice and, through many skillful means, taught, transformed, and brought immeasurable beings to maturity.

From then until now, throughout kalpas as numerous as the dust motes in Buddha-lands, whenever Buddhas appeared in the world, I reverently attended and made offerings to them and received and practiced their teachings.

Good man! From that time until now, amid beings dwelling in the darkness of ignorance and samsara, I alone awakened and caused beings to safeguard the city of the mind, abandon the city of the three realms, and abide in the unsurpassed Dharma-city of all-wisdom.

Good Man! I know only this liberation of the profound, sovereign, wondrous voice, which enables all beings in the worlds to abandon frivolous and contentious speech, never speak duplicitous words, always speak truthful words, and ever speak words of purity.

As for the great bodhisattvas, they are able to know the intrinsic nature of every language. In each thought, they freely awaken all beings. They enter the ocean of the voices of all beings and thoroughly understand every expression. They clearly perceive all Dharma gates. Having attained mastery of the dharani that universally encompasses all dharmas, they teach the Dharma according to what is appropriate for the minds of beings, ultimately tame all beings, and are able to gather in and accept all beings universally. They skillfully cultivate the unsurpassed deeds of bodhisattvas, deeply enter the subtle wisdom of bodhisattvas, skillfully contemplate the bodhisattva treasury, and freely expound the bodhisattva teachings.

Why is this so?

Because they have perfected the dharani of all Dharma wheels. How could I know or describe such meritorious practices?

Good Man! In this assembly of the Buddha there is a Night-ruling Spirit named Blossoming Flowers of All Excellent Trees.

Go to her and ask how a bodhisattva trains in omniscience and how a bodhisattva establishes all beings in omniscience.

Wishing to restate this meaning, the Night-ruling Spirit Guardian of All Cities spoke these verses for Sudhana:

The bodhisattva's liberation is profound and hard to see,

Its characteristic equal, like empty space;

Throughout the boundless Dharma realm, it universally beholds

All Buddha-Tathagatas of the three times.

It gives rise to immeasurable supreme virtues,

And realizes the inconceivable true nature of dharmas;

It increases sovereign omniscience

And opens the path of liberation throughout the three times.

Kalpas ago, numerous as dust motes in turning worlds,

There was then a kalpa named Pure Light,

And a world named Cloud of Dharma Flames,

Within which stood a city called Light of Jeweled Flowers.

Therein Buddhas successively appeared in the world,

Their number equal to immeasurable Mount Sumerus reduced to dust:

The very first Buddha was named Voice of the Dharma Ocean,

Who appeared first within that kalpa.

The final Buddha of the kalpa Pure Light

Was named King of the Blazing Lamp of the Dharma Realm.

All the Tathagatas mentioned above

I made offerings to and listened to their Dharma.

I beheld the Buddha Voice of the Thunderous Dharma Ocean,

Whose body shone brilliantly with the hue of pure gold,

Adorned with marks like a jeweled mountain,

And I resolved to attain the fruit of Buddhahood.

The moment I beheld that Tathagata's body,

I immediately aroused the vast bodhi-mind,

Vowing diligently to seek omniscience,

Whose nature is one with the Dharma realm and empty space.

Through this, I universally beheld the Buddhas of the three times,

Together with all the hosts of bodhisattvas;

I also beheld kings and all beings,

And because of them I aroused the mind of great compassion.

In accordance with the inclinations of beings' minds,

I manifested immeasurable bodies of every kind,

Pervading all lands throughout the ten directions,

Shaking the earth and emitting light to awaken sentient beings.

I beheld the second Buddha and reverently drew near,

And also beheld the Buddhas in oceans of lands throughout the ten directions,

Continuing until the final Buddha appeared in the world—

Their number equal to the dust motes of Mount Sumeru.

Throughout kalpas numerous as dust motes in turning worlds,

There appeared Tathagatas named Lamp Illuminating the World;

I drew near and reverently served them all,

Thereby purifying this gate of liberation.

At that time, because the Youth Sudhana had entered the bodhisattva liberation of the profound, sovereign, wondrous voice, he entered a boundless ocean of samadhis, entered a vast ocean of dharanis, attained the great spiritual powers of bodhisattvas, and attained the great eloquence of bodhisattvas.

Sudhana rejoiced greatly. Gazing upon the Night-ruling Spirit Guardian of All Cities, he then praised her in verse:

You have traversed the vast ocean of wondrous wisdom

And crossed the boundless ocean of the three realms of existence;

Your body is a treasury of wisdom, long-lived and free from suffering,

Your awe-inspiring virtue and radiance shine within this assembly.

You comprehend the nature of dharmas as being like empty space,

Entering universally throughout the three times without obstruction;

Thought after thought engages with every object,

Yet in every state of mind, all discrimination forever ceases.

You comprehend that beings have no intrinsic nature,

Yet toward beings you arouse great compassion;

You deeply enter the Tathagata's gate of liberation

And broadly deliver immeasurable multitudes lost in delusion.

You contemplate and reflect upon all dharmas,

Clearly knowing and realizing the nature of every dharma;

Thus you cultivate the Buddha's wisdom

And teach beings, enabling them to attain liberation.

You are the Guiding Teacher of beings,

Revealing the path of the Buddha's wisdom;

For all beings throughout the Dharma realm,

You expound practices that free them from worldly suffering.

You have abided in the Tathagata's great vows,

Received the vast Dharma of bodhi,

Cultivated every power of universally pervasive practice,

And beheld the sovereign mastery of the Buddhas of the ten directions.

Your noble mind is pure like empty space,

Universally free from all afflictions;

You clearly know the immeasurable lands of the three times,

Their Buddhas, bodhisattvas, and beings.

In a single thought, you, Noble One, clearly know

Days, nights, months, years, and kalpas numerous as dust motes;

You also know every class of beings

And the distinctions among their many kinds of names and characteristics.

You clearly know, in accordance with worldly conventions,

The states of birth and death of beings throughout the ten directions—

Those with form, without form, with perception, and without perception—

And guide them to enter the path of bodhi.

Born into the Tathagata's family through your vows,

You have entered the ocean of the Buddhas' virtues;

You manifest a pure body and an unobstructed mind,

And reveal bodies in accordance with beings.

After speaking these verses, Sudhana bowed at the Night-ruling Spirit's feet, circumambulated her to the right countless times, gazed upon her earnestly, took his leave, and departed.