大方廣佛華嚴經

Sudhana came to the place of the Night Goddess Great Vow, Power of Diligence, Savior of All Sentient Beings. He saw this Night Goddess seated amid the great assembly upon the lion throne called Treasury of the Mani King Universally Manifesting All Palaces, with a net of precious mani jewels spread above her.

This Night Goddess manifested a body bearing the images of the sun, moon, stars, and constellations. She manifested bodies according to the minds of sentient beings, enabling them all to behold her. She manifested bodies identical in form and appearance to all sentient beings.

She manifested a vast and boundless ocean of bodily forms and colors. She manifested bodies displaying every mode of dignified conduct. She manifested bodies appearing throughout the ten directions.

She manifested bodies that universally subdued all sentient beings. She manifested bodies exercising vast and swift spiritual powers. She manifested bodies benefiting sentient beings without ceasing.

She manifested bodies constantly traveling through space to bring benefit. She manifested bodies bowing in homage wherever any Buddha was present. She manifested bodies cultivating all roots of goodness.

She manifested bodies receiving and retaining the Buddha-Dharma without forgetting it. She manifested bodies fulfilling the great vows of bodhisattvas. She manifested bodies whose radiance filled the ten directions.

She manifested bodies as lamps of Dharma, universally dispelling the darkness of the world. She manifested bodies of pure wisdom that knew all phenomena to be like illusions. She manifested bodies of Dharma-nature far removed from defiling dust.

She manifested bodies of universal wisdom that clearly illuminated all phenomena. She manifested bodies ultimately free from suffering and affliction. She manifested bodies firm and indestructible, unhindered and incapable of being destroyed.

She manifested bodies endowed with the power of the Buddhas and abiding nowhere. She manifested bodies free from discrimination and defilement. She manifested bodies whose Dharma-nature was originally pure.

When Sudhana beheld differentiated bodies such as these, as numerous as the dust motes in Buddha-lands, he single-mindedly bowed his head at her feet. After a long while, he arose, joined his palms, gazed reverently at her, and brought forth ten kinds of mind toward the spiritual teacher.

First, he brought forth toward the spiritual teacher a mind that regarded the teacher as identical with himself, because the teacher caused him diligently to complete the factors aiding the path to all-wisdom.

Second, he brought forth toward the spiritual teacher a mind that purified the fruits of his own karma, because by drawing near and making offerings he generated roots of goodness.

Third, he brought forth toward the spiritual teacher a mind that adorned the practices of bodhisattvas, because the teacher enabled him swiftly to adorn all bodhisattva practices.

Fourth, he brought forth toward the spiritual teacher a mind that accomplished all Buddha-Dharmas, because the teacher instructed him in cultivating the practices of the path.

Fifth, he brought forth toward the spiritual teacher a mind that regarded the teacher as one capable of giving birth, because the teacher could give birth within him to the unsurpassed Dharma.

Sixth, he brought forth toward the spiritual teacher a mind of liberation, because the teacher enabled him to cultivate the practices and vows of Bodhisattva Samantabhadra and thereby attain liberation.

Seventh, he brought forth toward the spiritual teacher a mind that perfected all merit and wisdom, because the teacher enabled him to accumulate wholesome qualities.

Eighth, he brought forth toward the spiritual teacher a mind of growth, because the teacher enabled his all-wisdom to increase.

Ninth, he brought forth toward the spiritual teacher a mind replete with all roots of goodness, because the teacher enabled his aspirations and vows to reach fulfillment.

Tenth, he brought forth toward the spiritual teacher a mind that accomplished great benefit, because the teacher enabled him freely to abide in all bodhisattva teachings, to attain the path of all-wisdom, and to accomplish all Buddha-Dharmas.

After Sudhana had brought forth these ten kinds of mind, he attained practices in common with the Night Goddess and the bodhisattvas, as numerous as the dust motes in Buddha-lands. They were as follows:

Their mindfulness was the same, because their minds constantly recollected all Buddhas throughout the ten directions and the three times.

Their wisdom was the same, because they discerned and decisively understood the various gateways of the ocean of all phenomena.

Their orientation was the same, because they were able to turn all the wondrous Dharma wheels of the Buddha-Tathagatas.

Their awakening was the same, because with wisdom pervasive as space they universally entered all three worlds.

Their faculties were the same, because they perfected the bodhisattvas’ pure and luminous faculty of wisdom.

Their minds were the same, because through skillful cultivation they attained unobstructed merit adorning all bodhisattva paths.

Their spheres were the same, because they universally illuminated the spheres of practice of all Buddhas.

Their realization was the same, because they attained the pure radiance of all-wisdom that illuminates the ocean of true reality.

Their understanding of meaning was the same, because with wisdom they could know the true nature of all phenomena.

Their heroic courage was the same, because they could destroy every mountain of obstruction.

Their physical forms were the same, because they manifested bodies according to the minds of sentient beings.

Their power was the same, because they sought all-wisdom without ever regressing.

Their fearlessness was the same, because their minds were pure like space.

Their diligence was the same, because throughout immeasurable kalpas they practiced bodhisattva conduct without weariness or indolence.

Their eloquence was the same, because they attained the radiance of unobstructed wisdom concerning the Dharma.

Their peerlessness was the same, because their pure bodily characteristics transcended the world.

Their loving speech was the same, because they caused all sentient beings to rejoice.

Their wondrous voices were the same, because they universally expounded all Dharma gateways.

Their perfect voices were the same, because all sentient beings, according to their kind, could understand them.

Their pure virtues were the same, because they cultivated the pure virtues of the Tathagata.

Their ground of wisdom was the same, because they received the Dharma wheel from all Buddhas.

Their pure conduct was the same, because they abided in the sphere of all Buddhas.

Their great loving-kindness was the same, because in every thought they universally embraced the ocean of sentient beings throughout all lands.

Their great compassion was the same, because they universally rained down the rain of Dharma to moisten all sentient beings.

Their bodily karma was the same, because through skillful practices they taught and transformed all sentient beings.

Their verbal karma was the same, because with voices adapted to every kind of being they expounded all Dharma gateways.

Their mental karma was the same, because they universally gathered sentient beings into the sphere of all-wisdom.

Their adornment was the same, because they adorned and purified all Buddha-lands.

Their drawing near was the same, because whenever a Buddha appeared in the world, they drew near to that Buddha.

Their entreaties were the same, because they entreated all Buddhas to turn the Dharma wheel.

Their offerings were the same, because they always delighted in making offerings to all Buddhas.

Their teaching and transformation were the same, because they tamed all sentient beings.

Their radiance was the same, because they clearly illuminated all Dharma gateways.

Their samadhi was the same, because they universally knew the minds of all sentient beings.

Their all-pervading fullness was the same, because through the power of mastery they filled all Buddha-lands and cultivated their practices there.

Their dwelling places were the same, because they abided in the great spiritual powers of the bodhisattvas.

Their retinues were the same, because all bodhisattvas dwelt together with them.

Their places of entry were the same, because they universally entered the subtle reaches of worlds.

Their mental reflections were the same, because they universally knew all Buddha-lands.

Their journeys were the same, because they universally entered every ocean of Buddha-lands.

Their skillful means were the same, because they manifested all Buddha-lands.

Their supreme excellence was the same, because in all Buddha-lands they were incomparable.

Their non-retrogression was the same, because they universally entered the ten directions without obstruction.

Their dispelling of darkness was the same, because they attained the great radiance of the wisdom with which all Buddhas realize bodhi.

Their patient acceptance of the non-arising of phenomena was the same, because they entered the oceans of assemblies of all Buddhas.

Their universality was the same, because throughout the nets of all Buddha-lands they reverently made offerings to the Tathagatas in inexpressibly many lands.

Their realization through wisdom was the same, because they clearly knew the oceans of Dharma gateways.

Their cultivation was the same, because they practiced in accordance with all Dharma gateways.

Their aspiration was the same, because they took the greatest delight in pure Dharma.

Their purity was the same, because they gathered the virtues of the Buddhas to adorn their bodies, speech, and minds.

Their wondrous understanding was the same, because their wisdom clearly knew all phenomena.

Their diligence was the same, because they universally accumulated all roots of goodness.

Their pure practices were the same, because they fulfilled all bodhisattva practices.

Their unobstructedness was the same, because they clearly knew that all phenomena are markless.

Their skillfulness was the same, because their wisdom was masterful with respect to all phenomena.

Their responsiveness to inclinations was the same, because they manifested spheres according to the minds of sentient beings.

Their skillful means were the same, because they skillfully cultivated everything that ought to be cultivated.

Their protective mindfulness was the same, because they received the protective mindfulness of all Buddhas.

Their entry into the grounds was the same, because they attained entry into all bodhisattva grounds.

Their stations of abiding were the same, because they abided in all bodhisattva stages.

Their predictions were the same, because all Buddhas bestowed predictions upon them.

Their samadhi was the same, because in a single instant they universally entered all gateways of samadhi.

Their establishment was the same, because they manifested the deeds of the Buddhas.

Their right mindfulness was the same, because they rightly recollected all gateways to the spheres of realization.

Their cultivation was the same, because until the end of future kalpas they cultivated bodhisattva practices.

Their pure faith was the same, because they deeply cherished and delighted in the immeasurable wisdom of the Tathagata.

Their relinquishment was the same, because they eliminated all obstructions.

Equal in the wisdom of non-retrogression, because their wisdom is equal to that of all Tathagatas.

Equal in taking birth, because they manifest in response to mature all sentient beings.

Equal in their abiding place, because they abide in the skillful-means gateway of omniscience.

Equal in their sphere, because they attain mastery within the sphere of the Dharma-realm.

Equal in having no reliance, because they have forever severed the mind’s dependencies.

Equal in teaching the Dharma, because they have entered the wisdom of the equality of all dharmas.

Equal in diligent cultivation, because they are constantly protected and kept in mind by all Buddhas.

Equal in spiritual powers, because they awaken sentient beings and cause them to cultivate all bodhisattva practices.

Equal in spiritual might, because they can enter the oceans of worlds throughout the ten directions.

Equal in dharanis, because they universally illuminate all oceans of comprehensive retention.

Equal in the secret Dharma, because they clearly know the wondrous Dharma-gateways within all sutras.

Equal in the extremely profound Dharma, because they understand that all dharmas are like empty space.

Equal in radiance, because they universally illuminate all worlds.

Equal in delight, because they reveal and explain the Dharma according to the minds of sentient beings, causing them to rejoice.

Equal in causing tremors, because they manifest spiritual powers for sentient beings and cause all lands throughout the ten directions to quake.

Equal in never being in vain, because seeing, hearing, thinking of, or remembering them causes minds to become tamed.

Equal in liberation, because they completely fulfill all the oceans of great vows and accomplish the Tathagata’s ten powers of wisdom.

The youth Sudhana contemplated the Night Goddess Great Vow, Power of Diligence, Savior and Protector of All Sentient Beings. He brought forth ten pure minds and attained practices equal to those of bodhisattvas as numerous as the fine dust motes in Buddha-lands. His mind became ever purer. Baring his right shoulder, he bowed his head in homage, joined his palms, and spoke these verses:

I have brought forth a steadfast resolve,

Aspiring to seek unsurpassed enlightenment.

Now, before the spiritual benefactor,

I arouse the mind as my very own.

Through beholding the spiritual benefactor,

I gather inexhaustible wholesome dharmas,

Eradicate every defilement of wrongdoing,

And accomplish the fruit of bodhi.

I behold the spiritual benefactor,

Whose mind is adorned with merit and virtue,

Diligently cultivating the bodhisattva path

Throughout dust-like kalpas of the future.

I remember the spiritual benefactor,

Who gathers me in and benefits me,

And for my sake reveals and manifests

The true and genuine teaching of the Right Dharma.

Closing off all evil destinies,

Revealing the paths of humans and devas,

And also pointing out the path of great wisdom

That all Buddhas have accomplished.

I regard the spiritual benefactor

As the treasury of a Buddha’s merit and virtue,

Able, thought after thought, to bring forth

An ocean of merit vast as empty space.

Bestowing the paramitas upon me,

Increasing my inexhaustible merit,

Magnifying my pure virtues,

And causing me to wear the Buddha’s crown.

I reflect that the spiritual benefactor

Can perfect the path of a Buddha’s wisdom;

I vow always to rely upon her

To perfectly fulfill the pure and stainless Dharma.

Through all these matters,

My merit and virtue become complete,

So that, for all sentient beings everywhere,

I may proclaim the path to omniscience.

The Holy One is my teacher,

Bestowing upon me the unsurpassed Dharma.

Even throughout immeasurable, countless kalpas,

I could never repay her kindness.

After speaking these verses, Sudhana said:

“Great Holy One! Please tell me: What is the name of this gateway of liberation? How long has it been since you first brought forth the resolve? When will you realize unsurpassed bodhi?”

The Night Goddess replied:

“Good man! This gateway of liberation is called ‘Teaching and Transforming Sentient Beings, Causing Them to Produce Roots of Goodness.’

“Because I have accomplished this gateway of liberation, I have awakened to the equality of the intrinsic nature of all dharmas, entered the true and real nature of all dharmas, realized the Dharma that has no reliance, and left the world behind. I fully know the distinctions among the forms and characteristics of all dharmas, and I am also able to comprehend that the natures of blue, yellow, red, and white are all unreal. Although there is no differentiation, I constantly manifest immeasurable bodies of various colors, namely:

Many kinds of form-bodies; not a single form-body; boundless form-bodies; pure form-bodies; form-bodies adorned with every ornament; form-bodies seen everywhere; form-bodies identical with all sentient beings; form-bodies appearing universally before all sentient beings; form-bodies whose light shines everywhere; form-bodies one never tires of seeing; form-bodies with pure marks and excellent characteristics; radiant form-bodies free from all evil signs; form-bodies displaying great valor; form-bodies exceedingly difficult to attain; form-bodies that nothing in any world can obstruct; form-bodies endlessly praised by all worlds alike; form-bodies constantly contemplated in every thought-moment; form-bodies manifesting various kinds of clouds;

form-bodies of many shapes, appearances, and colors; form-bodies manifesting immeasurable powers of mastery; form-bodies of wondrous radiance; form-bodies adorned with every pure and wondrous ornament; form-bodies that accord with and bring all sentient beings to maturity; form-bodies appearing before beings according to their inclinations in order to tame them; form-bodies shining everywhere without obstruction; form-bodies pure and free from defilement; form-bodies fully adorned and indestructible; form-bodies radiant with inconceivable skillful means of the Dharma; form-bodies whose brilliance nothing can eclipse; form-bodies without darkness that dispel all darkness; form-bodies encompassing all pure Dharmas; form-bodies that are oceans of merit and great power;

form-bodies born from past practices of reverence; form-bodies born from minds pure as empty space; supremely excellent and vast form-bodies; uninterrupted and inexhaustible form-bodies; form-bodies that are oceans of light; form-bodies equal throughout all worlds and dependent on nothing; form-bodies pervading the ten directions without obstruction; form-bodies manifesting oceans of forms and characteristics in every thought-moment; form-bodies increasing the joyful minds of all sentient beings; form-bodies gathering in oceans of sentient beings; form-bodies proclaiming from every pore oceans of the merits of all Buddhas; form-bodies purifying the oceans of desires and inclinations of all sentient beings; form-bodies clearly discerning the meanings of all Dharmas;

form-bodies universally illuminating without obstruction; form-bodies pure and luminous throughout empty space; form-bodies emitting vast, pure light; form-bodies illuminating and revealing the undefiled Dharma; incomparable form-bodies; form-bodies adorned with manifold distinctions; form-bodies illuminating the ten directions; form-bodies appearing at the proper time in response to sentient beings; tranquil form-bodies; form-bodies extinguishing all afflictions; form-bodies that are fields of merit for all sentient beings; form-bodies that no sentient being sees in vain; form-bodies possessing the valiant power of wisdom and pervading everywhere without obstruction; form-bodies like wondrous clouds appearing throughout the world so that all receive benefit;

form-bodies replete with the ocean of great loving-kindness; form-bodies that are kings among jeweled mountains of great merit; form-bodies emitting light that universally illuminates all beings in the world; form-bodies of great, pure wisdom; form-bodies giving rise to right mindfulness in sentient beings; form-bodies radiant with every jewel; form-bodies that are universally luminous treasuries; form-bodies manifesting all pure signs in the world; form-bodies seeking all-knowledge; form-bodies displaying smiles that cause sentient beings to awaken pure faith; form-bodies radiant with every jeweled adornment; form-bodies neither grasping nor rejecting any sentient being; form-bodies neither fixed nor final; form-bodies manifesting the sovereign power of empowerment;

form-bodies manifesting all spiritual powers and transformations; form-bodies born into the family of the Tathagata; form-bodies universally free from all evils throughout the ocean of the Dharma Realm; form-bodies appearing throughout the assemblies at the bodhimandas of all Tathagatas; form-bodies complete with oceans of forms; form-bodies flowing forth from wholesome conduct; form-bodies appearing in accordance with those who should be liberated; form-bodies that all worlds gaze upon without weariness; form-bodies of many pure lights; form-bodies manifesting all oceans of the three times; form-bodies emitting all oceans of light; form-bodies manifesting immeasurable, distinctly different oceans of light; form-bodies of every transcendent fragrant radiance;

form-bodies manifesting ineffable clouds of solar discs; form-bodies manifesting vast clouds of lunar discs; form-bodies emitting immeasurable clouds of wondrous flowers like Mount Sumeru; form-bodies producing various clouds of flower garlands; form-bodies manifesting clouds of every jeweled lotus flower; form-bodies raising clouds of burning incense that pervade the Dharma Realm; form-bodies scattering treasury-clouds of powdered incense; form-bodies manifesting the bodies of the great vows of all Tathagatas; form-bodies manifesting every language and voice to expound the ocean of Dharma; and form-bodies manifesting the image of Samantabhadra Bodhisattva.

In every thought-moment, such bodies of forms and characteristics appear, filling the ten directions, causing sentient beings—whether they see them, recollect them, hear them expound the Dharma, draw near to them, attain awakening through them, behold their spiritual powers, or witness their transformations—to be tamed at once according to their inclinations, abandon unwholesome karma, and abide in wholesome conduct.

Good Man! The Buddha knows that it is through the power of great vows, the power of all-knowledge, the power of the bodhisattva's liberation, the power of great compassion, and the power of great loving-kindness that such deeds are performed.

Good Man! Having entered this gateway of liberation, I clearly know that the nature of Dharma is without differentiation, yet I am able to manifest immeasurable form-bodies. Each body manifests immeasurable oceans of forms and characteristics.

Each characteristic emits immeasurable clouds of light. Each light reveals immeasurable buddha-fields. In each field, immeasurable Buddhas appear in the world.

Each Buddha manifests immeasurable powers of spiritual penetration, awakening the roots of goodness planted by sentient beings in past lives. Those who have not yet planted them are caused to plant them. Those who have already planted them are caused to make them grow.

Those whose roots have grown are caused to bring them to maturity. In every thought-moment, immeasurable sentient beings are caused to become irreversible from unsurpassed bodhi.

Good Man! You asked how long it has been since I first aroused the mind of bodhi and practiced the bodhisattva conduct.

Through the spiritual power of the Buddha, I shall explain these meanings to you.

Good Man! The wisdom-wheel of a bodhisattva is utterly removed from all differentiated realms. It should not be distinguished or described in terms of the long or short, broad or narrow, defiled or pure, numerous or few kalpas within samsara.

Why is this?

Because the wisdom-wheel of a bodhisattva is pure in its intrinsic nature, free from every net of discrimination, and transcends every mountain of obstruction. It shines everywhere according to where beings should be liberated.

Good Man! It is like the sun, which has neither day nor night; it is only when the sun rises that it is called day, and when the sun sets that it is called night.

In the same way, the wisdom-wheel of a bodhisattva is without discrimination and is also beyond the three times. It is only in accordance with the minds of sentient beings, in order to manifest and teach them, that one speaks of a bodhisattva as existing in former or later kalpas.

Good Man! It is like the sun in the sky, whose reflection appears in all precious objects and in the clear waters of ponds, lakes, rivers, and seas. Sentient beings all see the reflection of the sun, yet the sun itself does not go to any of those places.

The wisdom-wheel of a bodhisattva is also like this. Having emerged from the ocean of outflows, it abides in the open sky of the Buddha's true, quiescent Dharma, dependent upon nothing. Wishing to liberate sentient beings, the bodhisattva takes birth among the various classes of beings according to their kind; yet in truth there is neither birth nor death, neither defilement nor attachment, neither long nor short kalpas, and no discriminating conception.

Why is this?

Because the bodhisattva has ultimately departed from all inverted thoughts, perceptions, and attachments to views; has attained true vision and beheld the true nature of Dharma; and knows that all worlds are like dreams and illusions, without any sentient beings. It is only through the power of great compassion and great vows that the bodhisattva appears before sentient beings in order to teach, transform, and tame them.

Good Man! It is like a navigator who continually pilots a great vessel along a river, neither mooring at this shore, nor drawing alongside the other shore, nor stopping in midstream, and therefore is able to ferry everyone across without rest.

Likewise, the great bodhisattva uses the vessel of the paramitas upon the ocean of birth and death, neither putting in at this shore, nor drawing near the farther shore, nor stopping in midstream; thus, without cease, he ferries sentient beings across. Although he cultivates the bodhisattva practices for immeasurable kalpas, he has never discriminated between the length and brevity of those kalpas.

Good Man! Just as throughout empty space all worlds arise and perish, yet space makes no distinctions, its original nature pure, undefiled, undisturbed, unobstructed, and unwearied, neither long nor short, sustaining all lands throughout all kalpas of the future.

The great bodhisattva is likewise. With a profound and vast mind pervading the realm of empty space, he raises the great wind of vows, gathers in all sentient beings, causes them to leave the evil destinies and be born in the wholesome destinies, and enables them all to abide at the stage of all-knowledge. He destroys the bonds of affliction and the anguish of birth and death, yet his mind knows neither sorrow nor joy, neither fatigue nor weariness.

Good Man! A magically conjured person, though complete in every limb and bodily part, is devoid of ten things: exhalation, inhalation, cold, heat, hunger, thirst, sorrow, joy, birth, and death.

Likewise, with wisdom that regards all phenomena as illusory and with the impartial Dharma-body, the great bodhisattva manifests various forms and abides among the different classes of beings for immeasurable kalpas, teaching and transforming sentient beings within birth and death. Toward all objects of experience, he has no delight or weariness, no affection or anger, no suffering or pleasure, no grasping or rejection, no ease or fear.

Good Man! Although the wisdom of a bodhisattva is thus exceedingly profound and difficult to fathom, I shall rely upon the awesome spiritual power of the Buddha and explain it to you, thereby also enabling future bodhisattvas to perfect their great vows and accomplish the powers of wisdom.

Good Man! Long ago, as many kalpas in the past as there are dust motes in worlds, there was a kalpa named Good Light and a world named Jeweled Light. During that kalpa, ten thousand Buddhas appeared in the world.

The first Buddha was named Tathagata Dharma-Wheel Sound, Empty-Space Lamp King.

In Jambudvipa there was a royal capital named Jeweled Adornment. Not far east of the capital was a great forest named Wondrous Light. Within the forest was a bodhimanda named Jeweled Flower, and within that bodhimanda was a lion throne called Treasury of Universally Radiant Mani Lotus Blossoms.

Tathagata Dharma-Wheel Sound attained perfect, unsurpassed enlightenment upon this lion throne. The Buddha remained seated in the bodhimanda for a full hundred years, expounding the true Dharma for the bodhisattvas, humans and devas, and all those in Jambudvipa whose roots of goodness had matured.

The king was named Victorious Light. At that time, the people had a lifespan of ten thousand years, yet most of them committed evil deeds: killing, stealing, sexual misconduct, false speech, harsh speech, divisive speech, frivolous speech, covetousness, hatred, wrong views, lack of filial piety, and irreverence.

Wishing to correct and govern them, the king established prisons in which immeasurable numbers of offenders were confined and subjected to painful torment.

The crown prince was named Good Subjugation. He was upright and extraordinarily handsome, endowed with twenty-eight marks of a great man.

While in the palace, the crown prince heard from afar the cries and lamentations arising from the prisons. Moved by compassion, he immediately entered the prison and saw the inmates bound in stocks and chains amid darkness. Some were being burned, some smoked, some beaten, and some cut to pieces. Their hair was disheveled and their bodies naked; hungry, thirsty, emaciated, they groaned, wept, and cried out.

Overcome with compassion, the crown prince comforted the prisoners, saying, “Do not grieve or be afraid. I shall deliver you.”

The crown prince then went to his royal father and requested that the prisoners be pardoned.

The king assembled his ministers and asked their counsel.

The ministers declared, “These prisoners are wicked criminals who stole public property, plotted to usurp the throne, and secretly entered the forbidden palace grounds. Their crimes merit execution. Anyone who takes pity upon them and seeks to save them must also be put to death.”

Sorrowfully and compassionately, the crown prince told the ministers, “Please release these people. I am willing to bear their punishment. Even if my body is torn apart and my life destroyed, I shall willingly accept it, so long as these prisoners are freed from suffering.”

Why was this?

“If I cannot save these prisoners, how shall I save sentient beings from the prison of the three realms?

“All sentient beings in the three realms are bound by craving, impoverished in merit, and shrouded in ignorance. They fall into the evil destinies and assume ugly forms. Their faculties run heedlessly after objects, and their minds are confused and deluded. They do not seek the path of liberation, have lost the light of wisdom, delight in and cling to the three realms, sever all merit and virtue, and extinguish every form of wisdom. Afflictions defile and cloud their minds. They dwell within the prison of suffering and enter the snare of Mara. They are perpetually oppressed and harmed by the sufferings of birth, old age, sickness, death, sorrow, lamentation, and distress.

“What must I do so that they may attain liberation? I must relinquish my body and life to save them.”

The ministers then went together before the king, raised their hands, and cried aloud, “Great King, you should know that the crown prince’s intention would destroy the royal law and bring calamity upon the people. If the Great King does not punish the crown prince, the Great King’s throne will surely not endure for long.”

Upon hearing the ministers’ words, the king became enraged and ordered the execution of the crown prince and all the prisoners.

When the queen heard the news, she was terrified and wailed aloud. Accompanied by a thousand palace women, she rushed before the king, prostrated herself, and implored him to pardon the crown prince.

The king looked at the crown prince and said, “Do not save the prisoners. If you save them, I shall have you killed.”

Because the crown prince sought single-mindedly for all-knowledge, wished to benefit sentient beings, and possessed great compassion that would universally save them, his resolve remained firm and fearless. He again addressed the king, saying, “Please release the prisoners. I am willing to die.”

The king said, “Do as you wish.”

The queen requested that the crown prince be allowed to practice giving as he wished for half a month in order to cultivate merit, after which his punishment would be carried out.

The king immediately approved her request.

North of the capital was a large garden named Sunlight, which had formerly served as an assembly ground for almsgiving. The crown prince went there and established a great assembly of giving. Food and drink, clothing, medicine, flowers, incense, banners, canopies, gold, silver, pearls, and jewels were all supplied to those who came seeking them.

On the fifteenth day, the king, his ministers, elders, householders, citizens, and followers of non-Buddhist paths all gathered there.

At that time, Tathagata Dharma-Wheel Sound, Empty-Space Lamp King knew that the time had come for sentient beings to be trained and subdued. He therefore came to the assembly accompanied by a great multitude: deva kings attended him, naga kings made offerings, yaksha kings guarded him, gandharva kings sang his praises, asura kings bowed and paid homage, garuda kings scattered precious flowers with pure hearts, kinnara kings joyfully entreated him to teach, and mahoraga kings gazed upon him single-mindedly. Together they arrived at the assembly ground for giving.

The crown prince and the great assembly saw the Buddha approaching. The Buddha’s body was upright, majestic, extraordinary, and sublime; his faculties were serene, and his mind was undefiled, like a clear and limpid pool. He manifested great spiritual powers with perfect mastery and revealed great awesome virtue. Adorned with the marks and characteristics, he emitted a great radiance that illuminated the worlds everywhere. From every pore issued fragrant clouds of light, causing immeasurable Buddha-lands throughout the ten directions to quake. Wherever the Buddha went, all manner of adornments rained down. Through his dignified bearing and merit, every sentient being who saw the Buddha became pure and joyful in mind, and their afflictions were extinguished.

The crown prince and the great assembly bowed at the Buddha’s feet, prepared a lofty and magnificent seat, joined their palms, and addressed the Buddha:

“Welcome, World-Honored One! Welcome, Well-Gone One! May the Tathagata compassionately gather us in and accept us, and deign to sit upon this seat.”

Through the Buddha’s spiritual power, the devas of the Pure Abodes immediately transformed that seat into a fragrant mani lotus throne.

The Buddha sat upon that lotus throne. The bodhisattvas also sat around the Buddha.

Because all those in the assembly saw the Tathagata, their suffering ceased, their obstructions were removed, and they became capable of receiving the sacred Dharma.

Knowing that they were ready to be taught and delivered, the Tathagata spoke in his perfect voice a sutra named Universal Illumination of the Human Realm, enabling all sentient beings to understand it according to their respective kinds.

At that time, eighty nayutas of beings became free from dust and defilement and attained the pure Dharma-eye. Immeasurable nayutas of beings attained the stage beyond training. Ten thousand beings established themselves on the Mahayana path, entered the practices of Samantabhadra, and fulfilled the great vows.

At the same time, in each of the ten directions, beings as numerous as the dust motes in a hundred Buddha-lands had their minds disciplined within the Mahayana.

All beings in immeasurable worlds escaped the evil destinies and were born among devas and humans.

Prince Good Subjugation then attained the bodhisattva liberation called teaching and transforming beings so that they give rise to roots of goodness.

Good Man! Prince Good Subjugation of that former time was none other than I myself.

Because in the past I brought forth the mind of great compassion, relinquished my body, life, and possessions to rescue suffering beings, opened the gate of great generosity, and made offerings to the Buddha, I attained this liberation.

Good Man! You should know that at that time I acted solely for the benefit of all beings. I had no attachment to the three realms, sought no reward, coveted no fame, and had no desire to praise myself while disparaging others. Toward all objects of experience, I had not the slightest defiling attachment and was never afraid. I sought only to adorn the essential path of transcendence of the Mahayana. I constantly delighted in contemplating the gateway to omniscience and practiced austerities; therefore, I attained this liberation.

Good Man! The five hundred ministers who in the past wished to harm Prince Good Subjugation are now the five hundred followers of Devadatta. Through the Buddha’s teaching and transformation, these people will attain Buddhahood. In the future, after kalpas as numerous as the dust motes of Mount Sumeru, there will be a kalpa called Good Light and a world called Jewel Light. In that world, these five hundred people will successively attain Buddhahood. The first Buddha will be named Great Compassion; the second, Benefactor of the World; the third, Great Compassionate Lion; the fourth, Savior and Protector of Beings; and the last Buddha will be named King of Medicine.

Although those five hundred future Buddhas will be equal in great compassion, their lands, clans, parents, conception, birth, renunciation of household life to study the path, arrival at the place of enlightenment, turning of the Dharma wheel, preaching of sutras, languages and voices, radiance, assemblies, lifespans, duration of the Dharma, and names will all differ.

Good Man! The condemned people whom I rescued in the past are now Krakucchanda Tathagata and the thousand Buddhas of this Auspicious Kalpa, together with a million asamkhyas of great bodhisattvas who brought forth the aspiration for unsurpassed enlightenment in the presence of the Tathagata Named Wisdom of the Merit of Immeasurable Power of Diligence. They are now cultivating and increasing the bodhisattva path in lands throughout the ten directions, teaching and transforming beings so that they give rise to roots of goodness and attain liberation.

King Victorious Light of that former time is now the great dialectician Satyaka Nirgranthaputra.

The palace attendants and retinue of that former time are now the sixty thousand disciples of Satyaka Nirgranthaputra who accompanied their teacher to debate with the Buddha. They were subdued by the Buddha and all received predictions that they would attain Buddhahood in the future, each with a distinct adorned land, number of kalpas, and name.

Good Man! In that former time, after I had rescued the condemned people, my parents permitted me to leave the household life and study the path under Dharma-Wheel Sound, Lamp-King of Space Tathagata. I cultivated pure conduct for five hundred years and thereupon accomplished a million dharanis, a million spiritual powers, a million treasuries of Dharma, a million forms of courageous diligence in seeking omniscience, purified a million gateways of patient endurance, increased a million contemplative minds, accomplished a million bodhisattva powers, entered a million gateways of bodhisattva wisdom, attained a million gateways of prajnaparamita, beheld a million Buddhas throughout the ten directions, and brought forth a million great bodhisattva vows.

In every thought, I illuminated a million Buddha-lands throughout the ten directions. In every thought, I recollected a million Buddhas of the past and future. In every thought, I knew the oceans of transformations of a million Buddhas in the worlds throughout the ten directions.

In every thought, I beheld all the beings in a million worlds throughout the ten directions—the many kinds who, according to their karma, were born and died in good and evil destinies, with beautiful or ugly forms. I clearly knew in their entirety all those beings’ mental activities, desires and inclinations, faculties and dispositions, karmic habits, and attainments.

Good Man! In that former time, after I died, I was reborn in a royal palace and became a wheel-turning king.

After Dharma-Wheel Sound, Lamp-King of Space Tathagata entered nirvana, I encountered Dharma-Space King Tathagata appearing in the world, and I reverently attended upon and made offerings to him.

Next, I became Shakra, and at that same place of enlightenment I encountered Treasury of the Deva Kings Tathagata.

Next, I became the King of the Yama Heaven, and in that world I encountered Great Earth, Majestic Power of the Mountain Tathagata.

Next, I became the King of the Tushita Heaven, and in that world I encountered Dharma-Wheel Light, King of Sound Tathagata.

Next, I became the King of the Heaven of Delighting in Emanations, and in that world I encountered King of the Wisdom of Space Tathagata.

Next, I became the King of the Heaven of Mastery over Others’ Emanations, and in that world I encountered Indestructible Banner Tathagata.

Next, I became an asura king, and in that world I encountered King of the Thunderous Sound of All Dharmas Tathagata.

Next, I became a Brahma king, and in that world I encountered Samantabhadra, Sound of the Dharma of Transformative Manifestations Tathagata.

Good Man! During the kalpa Good Light in that world Jewel Light, ten thousand Tathagatas appeared in the world. In this way, I encountered them all, drew near to them, reverently attended upon them, and made offerings to them.

After the kalpa Good Light, there was a kalpa called Sunlight, during which six billion Buddhas appeared in the world. The first Tathagata was named Mountain of Wondrous Marks.

At that time, I was a king named Great Wisdom, and I reverently attended upon and made offerings to that Buddha.

Next, a Buddha named Perfect Firmness appeared in the world. At that time, I was a householder, and I drew near to and made offerings to that Buddha.

Next, a Buddha named Stainless Youth appeared in the world. At that time, I was a minister, and I drew near to and made offerings to that Buddha.

Next, a Buddha named Courageous Upholder appeared in the world. At that time, I was an asura king, and I drew near to and made offerings to that Buddha.

Next, a Buddha named Sumeru Mark appeared in the world. At that time, I was a tree spirit, and I drew near to and made offerings to that Buddha.

Next, a Buddha named Stainless Arm appeared in the world. At that time, I was the leader of a merchant caravan, and I drew near to and made offerings to that Buddha.

Next, a Buddha named Lion’s Roaming appeared in the world. At that time, I was a city deity, and I drew near to and made offerings to that Buddha.

Next, a Buddha named Jewel Topknot appeared in the world. At that time, I was Vaishravana, the Heavenly King, and I drew near to and made offerings to that Buddha.

Next, a Buddha named Supreme Renown of the Dharma appeared in the world. At that time, I was a gandharva king, and I drew near to and made offerings to that Buddha.

Next, a Buddha named Crown of Light appeared in the world. At that time, I was a kumbhanda king, and I drew near to and made offerings to that Buddha.

During that kalpa Sunlight, six billion Tathagatas successively appeared in the world. At that time, I repeatedly assumed many kinds of bodies. In the presence of each Buddha, I drew near and made offerings, teaching, transforming, and bringing immeasurable beings to accomplishment. In the presence of each Buddha, I attained immeasurable gateways of samadhi, gateways of dharani, gateways of spiritual powers, gateways of eloquence, gateways to omniscience, gateways of illumination of the Dharma, and gateways of wisdom. I illuminated oceans of worlds throughout the ten directions, entered oceans of Buddha-lands, and beheld oceans of Buddhas, becoming purified, accomplished, increasingly developed, and vast.

Just as I drew near to and made offerings to all those Buddhas during that kalpa Sunlight, so too, in all places, throughout all oceans of worlds, during kalpas as numerous as dust motes, whenever Buddhas appeared in the world, I drew near to and made offerings to them all, listened to the Dharma, and upheld and protected it in the same way.

In the presence of all such Tathagatas, I cultivated this gateway of liberation, and I also attained immeasurable liberations in skillful means.

At that time, the Night-Goddess Who Protects and Rescues All Beings, wishing to restate the meaning of this liberation, spoke these verses for the Youth Sudhana:

With a joyful heart of faith and delight,

You ask about this inconceivable liberation.

Through the Buddha’s power of protective mindfulness,

I shall explain it to you; listen and receive it well.

In the boundless, vast kalpas of the past,

Exceeding the number of dust motes in oceans of lands,

There was then a world named Jeweled Light,

Within which was a kalpa named Excellent Light.

During that great kalpa of Excellent Light,

Ten thousand Tathagatas successively appeared in the world.

I drew near to and made offerings to every Buddha,

And followed them in cultivating and learning this liberation.

There was a royal capital named Joyful Adornment,

Vast in extent and exceedingly magnificent.

Beings of diverse karma dwelt within it:

Some had pure hearts, while others committed evil.

The king who ruled that realm was named Victorious Light.

He always governed the multitude of beings by the true Dharma.

The king’s crown prince was named Excellent Subduer;

His form was upright and adorned with the excellent marks.

At that time, immeasurable numbers of offenders

Were confined in dark prisons and about to be executed.

Seeing them, the crown prince’s heart was filled with compassion,

And he petitioned his royal father to grant them clemency.

The ministers and high officials addressed the king:

‘This crown prince now violates the royal law.

Such criminals ought to be punished;

Why does the crown prince seek clemency for them?’

King Victorious Light told the crown prince:

‘If you rescue these offenders, you must die in their place.’

The crown prince’s compassion only grew stronger,

And he vowed to save those beings without retreating in fear.

The queen mother, royal consorts, and palace women

Together went to the royal court and petitioned the king:

‘Grant the crown prince a reprieve of half a month,

So that he may give to beings and create merit.’

Hearing their petition, the king immediately consented.

A great assembly of giving was established to aid the poor and needy;

All those in hardship and distress came to the assembly,

And each received everything they required.

Swiftly the fifteenth day arrived,

And the hour of the crown prince’s execution drew near.

Hundreds of thousands of myriads of kotis of people

All gazed upon him and lamented together in tears.

The Buddha knew that their faculties were nearly ripe,

And therefore came to the assembly of giving to liberate the multitude.

He manifested magnificent displays of spiritual transformation,

And the assembly drew near to him with reverence.

With a single voice, the Buddha skillfully proclaimed

The sutras of the Dharma-lamp that universally illuminates.

The minds of immeasurable beings became gentle and pliant,

And all received predictions from the Buddha.

Crown Prince Excellent Subduer was filled with joy

And brought forth the unsurpassed bodhi-mind.

He vowed reverently to serve the Tathagata

And universally become a refuge for all beings.

Following the Buddha, he left the household life and upheld the pure precepts,

Cultivating the path to the wisdom of all modes.

He then attained this liberation,

Universally delivering the multitude of beings through great compassion.

Abiding therein throughout an ocean of kalpas,

He closely contemplated the true nature of all dharmas,

And constantly rescued beings from the ocean of suffering;

Thus did he cultivate the path to bodhi.

All the Tathagatas who appeared during that kalpa

He reverently served without omitting a single one.

With a pure heart of faithful understanding,

He listened to, retained, and protected the Dharma taught by the Buddhas.

Thereafter, throughout oceans of immeasurable and boundless kalpas,

As numerous as dust motes in Buddha-lands,

However many Buddhas appeared in the world,

He made offerings to every one of them in the same way.

I remember that in the past I was that crown prince.

Seeing all those beings confined in prison,

I vowed to relinquish my body to rescue and protect them,

And through that cause realized this gateway of liberation.

Throughout oceans of vast kalpas,

As numerous as dust motes in Buddha-lands, I constantly cultivated it.

In every thought, I caused it to grow,

And further attained boundless skillful means.

Whenever Tathagatas appeared therein,

I saw them all and received their instruction and awakening,

Causing this liberation of mine to grow ever more radiant,

Together with its gateways of skillful power.

Throughout immeasurable thousands of kotis of kalpas,

I studied this inconceivable gateway of liberation.

Though the ocean of the Buddhas’ Dharma has no shore,

In a single moment I drank from it everywhere.

All lands throughout the ten directions—

My body enters them all without obstruction.

The names of the lands throughout the three periods of time

I clearly know in their entirety, thought after thought.

All oceans of Buddhas throughout the three periods of time

I distinctly behold without exception.

I can also manifest the bodily marks of a Tathagata

And go everywhere into the presence of those Buddhas.

Moreover, throughout all lands in the ten directions,

Before all the Buddhas, the Guiding Teachers,

I universally rain down every cloud of adornments

As offerings to all the Unsurpassed Awakened Ones.

Moreover, with a boundless ocean of great questions,

I make supplication to all the World-Honored Ones.

The clouds of wondrous Dharma rained down by the Buddhas

I receive and retain in their entirety, never forgetting them.

Moreover, in immeasurable lands throughout the ten directions,

Before every assembly of the Tathagatas,

I sit upon seats of wondrous adornments

And display all manner of spiritual powers.

Moreover, in immeasurable lands throughout the ten directions,

I manifest all manner of spiritual powers:

From one body, I manifest immeasurable bodies,

And within immeasurable bodies, I manifest one body.

Moreover, from within each and every pore,

I emit countless rays of great light,

And through many kinds of skillful means,

Extinguish the fires of affliction in beings.

Moreover, from within each and every pore,

I bring forth boundless clouds of transformation bodies.

They fill all worlds throughout the ten directions

And universally rain down the Dharma-rain to rescue all classes of beings.

All disciples of the Buddhas throughout the ten directions

Who enter this inconceivable gateway of liberation

Abide and cultivate the bodhisattva practices

Throughout immeasurable kalpas to the end of the future.

I teach the Dharma according to their hearts’ inclinations,

Causing them all to cast off the net of wrong views.

I instruct them in wholesome paths and in the Two Vehicles,

And ultimately in the Tathagata’s all-wisdom.

Wherever any beings are born,

I manifest boundlessly many kinds of bodies.

Taking forms of the same kind as theirs,

I teach the Dharma in universal accord with their minds.

Whoever attains this gateway of liberation

Abides within a boundless ocean of merit,

As numerous as dust motes in oceans of lands—

Inconceivable and beyond all measure.

Good man, I know only this gateway of liberation that teaches and transforms beings, causing them to bring forth roots of goodness.

As for the great bodhisattvas who transcend the world, manifest bodies among all classes of beings, abide in neither grasping nor conditioned objects and are without obstruction; who penetrate the intrinsic nature of all dharmas, skillfully contemplate all dharmas and attain the wisdom of selflessness, realize the selflessness of dharmas, and ceaselessly teach, transform, and subdue all beings; whose minds constantly abide in the Dharma-gateway of nonduality and who enter universally into every ocean of expressions—how could I know or describe their ocean of merit, their courageous wisdom, the workings of their minds, the sphere of their samadhi, or the power of their liberation?

Good man, here in Jambudvipa there is a garden named Lumbini Grove. Within that garden dwells a goddess named Perfect Wondrous Virtue.

Go to her and ask: How does a bodhisattva cultivate bodhisattva practices, become born into the family of the Tathagatas, and serve as a light for the world throughout all future kalpas without ever growing weary?

At that time, the Youth Sudhana bowed at the feet of the Night-Goddess, circumambulated her clockwise immeasurable times, and, with palms joined, gazed up at her reverently. Then he took his leave and departed.