大方廣佛華嚴經

Chapter 39: ENTRY INTO THE DHARMA REALM (Part 16)

At that time, the youth Sudhana contemplated and cultivated the liberation called Taking Birth. Having greatly increased it and kept it in mind without relinquishing it, he set out toward the city of Kapilavastu. Gradually he arrived at the Bodhisattvas’ Assembly Hall of the Light Universally Revealing the Dharma Realm.
In that hall was a palace-ruling deity named Sorrowless Virtue. Together with ten thousand palace-ruling deities, she went forth to welcome Sudhana and said:
“How rare it is that you have come! You possess great wisdom and great courage. You skillfully cultivate the inconceivable sovereign liberation; your mind never abandons its vast vows. You skillfully contemplate the realms of all dharmas, abide securely in the city of Dharma, enter immeasurable gates of skillful means, perfect the vast ocean of the Tathagata’s merits, attain wondrous eloquence with which you skillfully tame sentient beings, and obtain the body of noble wisdom that constantly accords with cultivation. Knowing the differences in the mental activities of sentient beings, you cause them all to rejoice and advance toward the Buddha’s path.
“We see that, as you cultivate the wondrous practices, your mind never becomes distracted, and all your deportment and conduct are pure.
“Before long, you will attain the supremely adorned and purified three modes of karma of the Tathagata. You will adorn your body with the excellent marks and illuminate your mind with the ten powers of wisdom as you journey throughout the worlds.
“We observe that your courageous vigor is beyond compare. Before long, you will universally behold all Buddhas of the three periods of time and hear and receive the true Dharma. Before long, you will attain the bliss of the samadhis, meditative concentrations, and liberations of all bodhisattvas. Before long, you will enter the profound gates of liberation of all Buddhas, the Tathagatas. Why is this? Because you have encountered spiritual friends, drawn near to and made offerings to them, heard and received their instructions, kept them in mind, and practiced them. You are neither indolent nor regressive, neither anxious nor regretful, and you have no obstructions. Even the multitudes of maras cannot hinder you. Before long, you will accomplish the fruit of unsurpassed bodhi.”
The youth Sudhana said:
“May I indeed attain everything just as you noble ones have said.
“I vow that all sentient beings may completely end their afflictions, depart from evil karma, give rise to every form of happiness, and cultivate all pure practices.
“Noble Ones! All sentient beings give rise to afflictions, create evil karma, and fall into the evil destinies, where they constantly undergo suffering in body or mind.
“When a bodhisattva sees this, his heart is filled with anguish.
“It is like a person who has only one child and therefore cherishes that child dearly. If he suddenly sees someone sever his child’s hands and feet, how great must the pain in his heart be!
“In the same way, when a great bodhisattva sees sentient beings fall into the three evil destinies through the karma of their afflictions and undergo every kind of suffering, his heart is filled with boundless anguish.
“If he sees sentient beings give rise to the three kinds of wholesome karma of body, speech, and mind, be born in the heavens or enter the human realm, and attain peace and happiness, the bodhisattva’s heart rejoices exceedingly. Why is this? Because a bodhisattva does not seek all-knowledge for his own sake.

A bodhisattva does not covet the sensual pleasures within samsara; does not turn in accordance with the power of inverted perceptions, inverted views, inverted thoughts, fetters, latent tendencies, craving, and views; does not give rise to notions of the pleasures of sentient beings; and does not become intoxicated with the bliss of meditative concentration. Nor does he remain in samsara because of obstructions, weariness, or regression.

It is only because he sees sentient beings undergoing every kind of suffering in the various realms that he gives rise to great compassion. Through the power of his great vows, he gathers in sentient beings. Because of the power of his compassionate vows, he cultivates the bodhisattva practices; to end all the afflictions of sentient beings; to seek the Tathagata’s wisdom of all-knowledge; to make offerings to all Buddhas; to adorn and purify all the vast lands; and to cleanse sentient beings of all sensual pleasures and of everything created by their bodies and minds.

Therefore, the bodhisattva never becomes weary of samsara.
“Noble Ones! For sentient beings, a great bodhisattva serves as an adornment by enabling them to be born among gods and humans and enjoy wealth, honor, and happiness; serves as their father and mother by establishing their minds in bodhi; serves as their nurturer by enabling them to accomplish the bodhisattva path; serves as their guardian by enabling them to leave the three evil destinies far behind; serves as their helmsman by carrying them across the ocean of samsara; serves as their refuge by freeing them from fear of the maras of affliction; serves as their ultimate destination by enabling them to attain everlasting peace, happiness, and coolness; serves as their shore by enabling them to enter the ocean of the Buddhas;

serves as their guiding teacher by leading them to the jeweled island of all dharmas; serves as a beautiful flower by causing the mind of the Buddhas’ merit to blossom; serves as an adornment by constantly radiating the light of merit and wisdom; serves as one worthy of affection because everything he does is proper and dignified; serves as one worthy of reverence because he remains far removed from all evil karma; serves as Samantabhadra because he fully possesses every majestic bodily form; serves as a great light because he constantly radiates the light of wisdom; and serves as a great cloud because he constantly rains down the nectar of all Dharmas.
“Noble Ones! When a bodhisattva cultivates such practices, he causes all sentient beings to cherish and delight in him and to be fully endowed with the bliss of Dharma.”
At that time, as Sudhana was about to ascend the Dharma hall, the palace-ruling deity Sorrowless Virtue and the host of deities scattered upon him garlands, sublime ointments, powdered incense, and all kinds of adornments more precious than those of the heavens, and spoke these verses:

After the deity Sorrowless Virtue had spoken these verses, out of her delight in the true Dharma, she remained constantly by the side of the youth Sudhana.
Sudhana entered the Assembly Hall of the Light Universally Revealing the Dharma Realm in search of the maiden of the Shakya clan. He saw her seated upon a jeweled lotus lion throne, surrounded by eighty-four thousand palace maidens.
These palace maidens all belonged to the royal clan. In the past, they had cultivated the bodhisattva practices and planted roots of goodness together. Through generosity and loving speech, they had universally taught and transformed sentient beings.

They had clearly beheld the realm of all-knowledge and had together cultivated the practices leading to the Buddha’s bodhi. They constantly abided in right concentration and always employed great compassion to teach and transform all beings, regarding them as an only child. They were fully endowed with loving-kindness and belonged to a pure retinue.

In the past, they had accomplished the inconceivable skillful means of bodhisattvas. They were all irreversible from unsurpassed bodhi and fully endowed with the bodhisattva paramitas. Free from all attachments, they took no delight in samsara.

Although they journeyed through the various realms, their minds remained constantly pure. They always diligently contemplated the path of all-knowledge, departed from the encompassing net of obstructive coverings, transcended every object of attachment, manifested transformation bodies from the Dharma body, gave rise to the practices of Samantabhadra, and increased the bodhisattva’s power. The sun of wisdom and the lamp of insight were both fully perfected within them.

At that time, Sudhana approached, bowed at the feet of the Shakya maiden Gopa, stood with palms joined, and said:
“Venerable One, I have aroused the aspiration for unsurpassed bodhi, but I do not yet know how bodhisattvas dwell within samsara without being defiled by the faults of samsara. How do they clearly know the intrinsic nature of dharmas without abiding at the stage of shravakas or pratyekabuddhas? How do they perfect the Buddha-Dharma while cultivating bodhisattva practices?

How do they abide at the bodhisattva stage while entering the realm of the Buddhas? How do they transcend the world while taking birth within the world? How do they accomplish the Dharma-body while manifesting boundless bodies of form?

How do they realize the signless Dharma while displaying various signs for sentient beings? How do they know that dharmas cannot be spoken while extensively expounding all dharmas for sentient beings? How do they know that sentient beings are empty without ever abandoning the work of teaching and transforming them?

How, although knowing that all Buddhas are neither born nor extinguished, do they diligently make offerings without ever retreating? How, although knowing that all dharmas are devoid of karma and its results, do they cultivate wholesome practices without ever ceasing?”
Gopa said:
“Excellent! Excellent, good man! You are now able to ask about such practices of great bodhisattvas because you cultivate the practices and vows of Samantabhadra; thus you are able to ask in this way.
“Listen attentively and reflect well upon this. Relying upon the Buddha’s spiritual power, I shall explain it to you.
“Good man, if bodhisattvas accomplish ten dharmas, they can perfect the bodhisattva practice of the universal wisdom light of Indra’s Net.
“These are the ten dharmas:
“Relying upon spiritual teachers. Attaining vast and supreme understanding.
“Attaining pure aspiration. Accumulating all merit and wisdom. Hearing the true Dharma from the Buddhas. Never allowing the mind to depart from the Buddhas of the three times. Practicing together with all bodhisattvas. Receiving the mindful protection of all Tathagatas. Purifying all wondrous vows of great compassion. Being able, through the power of wisdom, to bring an end to the samsara of all sentient beings.
“Good man, by drawing near to spiritual teachers, bodhisattvas can diligently cultivate practices from which they never regress and bring forth the inexhaustible Buddha-Dharma.
“Good man, bodhisattvas employ ten dharmas in serving spiritual teachers.
“These are the ten dharmas:
“Not cherishing their own bodies or lives. Not craving worldly pleasures. Knowing that the nature of all dharmas is equal. Never abandoning the vow to attain all-knowledge. Contemplating the true characteristic of the Dharma-realm. Constantly keeping the mind apart from the ocean of all existence. Knowing that dharmas are like space and allowing the mind to rest upon nothing. Accomplishing all the great vows of bodhisattvas. Always being able to manifest throughout every ocean of worlds. Purely cultivating the unobstructed wisdom of bodhisattvas.
“Good man, one should use these dharmas to serve all spiritual teachers without opposition.”
At that time, wishing to restate this meaning clearly, the Shakya maiden Gopa relied upon the Buddha’s spiritual power, contemplated the ten directions, and spoke these verses:

For the benefit of all sentient beings,
Bodhisattvas mindfully serve spiritual teachers,
Revering them like Buddhas, their minds never weary;
This practice in the world is like Indra’s Net.

Their aspirations are like space, without limit;
They forever end afflictions and leave defilements behind.
Before all Buddhas they cultivate merit;
This practice in the world is like a body of clouds.

In the presence of all Buddha-Tathagatas,
They hear and receive the Buddha-Dharma without weariness,
And can kindle the lamp of wisdom of the true characteristic;
This practice is the practice that illuminates the whole world.

The Buddhas throughout the ten directions are innumerable;
In a single thought, they can enter the presence of them all.
Their minds never abandon the Tathagatas;
This is the great vow directed toward perfect enlightenment.

They enter the great assemblies of the Buddhas,
The oceans of samadhi of all bodhisattvas,
The oceans of vows and even the oceans of skillful means;
This practice in the world is the practice of Indra’s Net.

All Buddhas bestow their empowering aid
Throughout boundless kalpas into the future.
Everywhere they cultivate the path of Samantabhadra;
This is the bodhisattva practice of manifesting divided bodies.

Seeing sentient beings endure manifold suffering,
They arouse great loving-kindness and compassion and appear in the world,
Expounding the light that dispels darkness;
This is the bodhisattva practice of the sun of wisdom.

Seeing sentient beings throughout all worlds,
They assemble boundless wondrous Dharma-wheels for their sake,
Causing them forever to end the current of samsara;
This is the cultivation of Samantabhadra’s practice.

Bodhisattvas cultivate these skillful means
And manifest bodies according to sentient beings’ minds.
Throughout all worlds everywhere,
They teach and liberate innumerable living beings.

Through the power of skillful means and great compassion,
They manifest bodies throughout all worlds.
They teach the Dharma according to beings’ understanding and aspirations,
Causing them all to proceed toward the path of bodhi.

After speaking these verses, Shakya Gopa said to Sudhana:
“Good man, I have attained the liberation called Contemplating All Oceans of Bodhisattva Samadhis.”
Sudhana asked:
“Venerable One, what is the realm of this liberation?”
Shakya Gopa said:
“Good man, when I enter this liberation, I know, throughout kalpas as numerous as the dust motes in the Buddha-lands of this Saha world, all the sentient beings in its worlds who die here and are born there; who do good or evil and undergo their respective results; who seek emancipation or do not seek emancipation; who are rightly determined, wrongly determined, or undetermined; whose roots of goodness are accompanied by afflictions or unaccompanied by afflictions; whose roots of goodness are complete or incomplete; whose unwholesome roots subsume their wholesome roots; and whose wholesome roots subsume their unwholesome roots. I see and know all the wholesome and unwholesome dharmas accumulated by sentient beings in this way.
“Furthermore, throughout those kalpas, I clearly know how many Buddhas appear, their names, and the sequence of their appearance.
“I clearly know how those Buddhas, the World-Honored Ones, from the time they first aroused the aspiration, employed skillful means to seek all-knowledge, brought forth every ocean of great vows, made offerings to the Buddhas, cultivated bodhisattva practices, attained perfect enlightenment, turned the wondrous Dharma-wheel, manifested great spiritual powers, and taught and liberated sentient beings.
“I also know the distinctions among the assemblies of those Buddhas. Among them are sentient beings who attain emancipation by relying upon the Shravaka Vehicle. I clearly know all the roots of goodness these shravakas cultivated in the past and the wisdom they attained.
“There are sentient beings who attain emancipation by relying upon the Pratyekabuddha Vehicle. I clearly know how many roots of goodness these pratyekabuddhas possess, their attainment of the bodhi of liberation and quiescence, their spiritual powers and transformations, their complete accomplishment of every benefit for sentient beings, and their entry into nirvana.
“I also clearly know the bodhisattvas in those assemblies: how, from the time they first aroused the aspiration, they cultivated roots of goodness, brought forth immeasurable great practices and vows, fully accomplished the gates of the paramitas, adorned the bodhisattva path, and through sovereign power entered the bodhisattva grounds; how they abided on the bodhisattva grounds, contemplated the bodhisattva grounds, and purified the bodhisattva grounds;

the characteristics of the bodhisattva grounds, the wisdom of the bodhisattva grounds, the bodhisattvas’ wisdom of gathering beings in, their wisdom of teaching and transforming sentient beings, their wisdom of establishment, the realm of their vast practices, their practices of spiritual powers, their oceans of samadhi, and their skillful means; how in each thought bodhisattvas entered oceans of samadhi, attained the light of all-knowledge, attained the radiant lightning-clouds of all-knowledge, attained acceptance of the true characteristic, comprehended all-knowledge, abided in the oceans of worlds, entered the ocean of Dharma, knew the ocean of sentient beings, abided in skillful means, and made vows to manifest spiritual powers.

I clearly know all of these.
“Good man, in this Saha world, throughout the future, there will be oceans of kalpas revolving without end; I clearly know them all.”

Just as I know the Saha world, so too do I know worlds as numerous as the motes of dust in the Saha world. I also know all the worlds within the Saha world, the worlds contained within the motes of dust of the Saha world, the worlds of the ten directions beyond the Saha world, the various kinds of worlds belonging to the Saha world, and the immeasurable kinds of worlds belonging to the worlds of the ten directions within this Flower Treasury ocean of worlds of the World-Honored One Vairocana. These are vast worlds, established worlds, revolving worlds, banner worlds, differentiated worlds, turning worlds, lotus worlds, Sumeru worlds, and named worlds.

Through the wondrous power of the original vows of the World-Honored One Vairocana, I clearly know and remember all the worlds in this ocean of worlds.

I also remember the oceans of causes and conditions cultivated by the Tathagata in the distant past. These include cultivating the skillful means of all vehicles; abiding in bodhisattva practices for immeasurable kalpas; purifying Buddha lands; teaching and transforming sentient beings; attending upon the Buddhas; establishing dwelling places; hearing and receiving the Dharma that was taught; attaining samadhis; attaining mastery; cultivating the perfection of giving; entering the ocean of the Buddha’s merit; observing the precepts; practicing austerities; perfecting all forms of patience; advancing with courageous diligence; accomplishing meditative concentration; perfecting pure wisdom; manifesting birth everywhere; completely purifying the practices and vows of Samantabhadra;

entering all lands; universally purifying Buddha lands; entering the ocean of the Buddhas’ wisdom; universally encompassing the Buddhas’ bodhi; attaining the great light of the Tathagata’s wisdom; realizing the nature of the omniscience of all Buddhas; attaining unsurpassed complete enlightenment; turning the wondrous Dharma wheel; and appearing in the Buddhas’ bodhimandas and assemblies.

I clearly know all the sentient beings in the assemblies of the Buddhas, the roots of goodness they have planted from the past until now, how from the time they first aroused the aspiration they brought all accomplishments to complete fulfillment for sentient beings, their skillful means of cultivation, their growth from thought to thought, and the samadhis, spiritual powers, and liberations they attained. Why is this?

Because this gateway of liberation that I have attained enables me to know the mental activities of all sentient beings; all the roots of goodness cultivated by sentient beings; all their defilement and purity; all their distinctions; all gateways of samadhi of the shravakas; all samadhis, spiritual powers, and liberations of the pratyekabuddhas; all liberations of light of the bodhisattvas; and all those of the Tathagatas.

I clearly know them all.

Sudhana asked:

“Holy One, how long has it been since you attained this gateway of liberation?”

The Shakya maiden Gopa replied:

“Good man, in the distant past, as many kalpas ago as there are motes of dust in a Buddha land, there was a kalpa named Supreme Practice and a world named Fearlessness. In that world was a realm of four continents named Peace and Security. On the Jambudvipa continent of that realm of four continents was a royal city named Lofty Supreme Tree. This royal city was foremost among eighty royal cities. Its king, named Lord of Wealth, had sixty thousand palace women, five hundred princes, and five hundred great ministers.

“These princes were all courageous and capable of subduing hostile enemies.

“The crown prince was named Lord of Majestic Virtue. His bodily marks were majestic, valiant, and beautiful, and everyone delighted in beholding him. The soles of his feet were flat and full, bearing wheel marks; the arches of his feet were high; his fingers and toes were joined by delicate webbing; his heels were even and straight; his hands and feet were soft; his calves were like those of the king of deer; seven parts of his body were full and rounded; his male organ was concealed; the upper part of his body was like that of a lion king; his shoulders were full; his arms were long and pendant; his body was upright and straight; his neck bore three folds; his cheeks were like a lion’s; he had forty teeth, all even and closely set; his four canine teeth were gleaming white;

his tongue was long and broad; his Brahma voice carried far; his eyes were deep blue; his eyelashes were like those of an ox king; between his eyebrows was a white urna; upon the crown of his head was an ushnisha; his skin was smooth and the color of genuine gold; all the hairs on his body curled upward; his hair was the color of indranila; and his body was full, rounded, and upright like a nyagrodha tree.

“At that time, obeying his royal father’s command, the crown prince went with one thousand palace women to tour the Fragrant Tusk Garden. The crown prince sat upon a great mani lion throne within a magnificent jeweled carriage adorned with every kind of ornament. Five hundred palace women held jeweled cords and drew the carriage at a measured pace, neither quickly nor slowly. Hundreds of thousands of people carried jeweled parasols; hundreds of thousands carried jeweled flags; hundreds of thousands carried jeweled banners; hundreds of thousands played music; hundreds of thousands burned fragrant incense; and hundreds of thousands scattered exquisite flowers. They accompanied the crown prince’s carriage before and behind.

“The roads were level and strewn with exquisite flowers. Jeweled trees stood in rows, and jeweled nets were spread overhead. Pavilions of every kind were filled with precious jewels. Some displayed ornamental objects, some set out food and drink, some hung garments, some provided every kind of utensil, and some arranged beautiful women attended by immeasurable servants, so that whatever anyone needed would be given.

“At that time, a mother named Good Manifestation was accompanying a maiden named Perfect Wondrous Virtue. The maiden had a beautiful and upright appearance, being neither too stout nor too thin, neither too tall nor too short. Her eyes and hair were deep blue, and her voice was like the voice of Brahma. She was skilled in crafts, eloquent in discourse, diligent, respectful, and humble. She possessed a compassionate heart, knew shame and moral dread, was gentle and honest, free from foolishness, and had few desires. She was neither flattering nor deceitful. The maiden and her mother rode in a jeweled carriage, attended by palace women. They departed from the royal city and traveled ahead of the crown prince’s carriage.

“When the maiden saw the crown prince, affection arose in her heart. She told her mother that she wished to revere and serve him, and that if her wish were not fulfilled, she would surely take her own life.

“Her mother told her not to entertain such a thought. Why? Because it would be difficult to attain. This man possessed all the marks of a wheel-turning king. When he later ascended the throne, he would become a wheel-turning king, and a Woman Treasure would appear, flying freely through the air. We are merely common people; do not entertain such a thought, for it would be difficult to bring about.

“Beside the Fragrant Tusk Garden was a bodhimanda named Dharma-Cloud Light. A Tathagata named Body of the Supreme Sun, endowed with the ten epithets, had appeared there seven days earlier.

“At that time, the maiden Wondrous Virtue dozed briefly and dreamed that she saw that Buddha. When she awoke, a celestial spirit in the sky told her: ‘The Tathagata Body of the Supreme Sun attained unsurpassed complete enlightenment at the Dharma-Cloud Light bodhimanda seven days ago. Surrounded by an assembly of bodhisattvas, the eight classes of beings—devas, nagas, and others—together with devas and spirits, have all gathered because they wish to behold the Buddha.’

“Because the maiden Wondrous Virtue had seen the Buddha in her dream and had also heard of the Buddha’s virtues, her mind became peaceful and free from fear. Before the crown prince, she spoke these verses:

His mouth is square, neither broad nor narrow

At that time, the Prince said to the maiden:

“Whose daughter are you? Who protects you? If you already belong to another, I should not give rise to a mind of passionate attachment.”

The Prince spoke these verses:

The maiden’s mother replied to the Prince in verse:

Her hair is blue-black, her eyes like blue lotuses;
Her voice is Brahma-like, and her complexion golden.
Garlands and jeweled ornaments adorn her coiffure,
Pure and entirely without stain.

The pores of her body emit the fragrance of sandalwood,
Perfuming every place;
Her mouth gives forth the scent of blue lotuses,
And she always speaks with a Brahma voice.

She honors spiritual friends
And delights in seeing those who have abandoned evil.
Her mind is neither distracted nor disturbed;
She considers the beginning and end before acting.

At that time, the Prince had entered the Fragrant Tusk Garden. He therefore said to the maiden Wondrous Virtue and Lady Good Manifestation:

“Good woman! I seek unsurpassed bodhi. Until the end of measureless kalpas in the future, I shall devote myself to accumulating the Dharma provisions that aid the path to all-wisdom, cultivating the boundless practices of bodhisattvas, purifying all paramitas, making offerings to all Tathagatas, preserving all teachings of the Buddha-Dharma, and adorning and purifying all Buddha-realms.

I shall ensure that the lineage of all Tathagatas is never lost. In accordance with the dispositions of all sentient beings, I shall bring every accomplishment to complete fulfillment for them. I shall extinguish for sentient beings the suffering of birth and death and establish them in ultimate peace and happiness.

I shall purify the eye of wisdom of all sentient beings, cultivate every practice cultivated by bodhisattvas, abide in the impartial mind of all bodhisattvas, accomplish all bodhisattva stages of practice, and cause all sentient beings to rejoice. I shall relinquish all possessions in order to practice the paramita of giving until the utmost end of future time, enabling all sentient beings to obtain complete fulfillment.

Food, drink, clothing, wife, children—even my head, eyes, hands, and feet—all things, internal and external, that I possess, I shall give away without the slightest attachment or regret.

“At such times, you might hinder me. When I give away wealth, you might begrudge it; when I give away our children, you might grieve; when my hands and feet are cut off, you might sorrow; and when I leave you to renounce the household life, your heart might be filled with regret.”

The Prince spoke these verses to Wondrous Virtue:

I shall make offerings to all Buddhas
And purify all stages.
Bringing forth a mind of great loving-kindness and compassion,
I shall relinquish all things, internal and external.

the samadhi that expounds the Dharma wheels of all Buddhas; and the samadhi that perfectly fulfills the pure practices of Samantabhadra.
The maiden Wondrous Virtue attained the invincible ocean-treasury samadhi and never again regressed from unsurpassed bodhi.
The Prince and the maiden Wondrous Virtue, together with their retinues, bowed at the Buddha’s feet, circumambulated him countless times, took their leave, and returned to the palace. They went before the Prince’s royal father, knelt, and reported:
—Royal Father! The Tathagata Victorious Sun Body has appeared in the world and, not long ago, attained perfect enlightenment at the Dharma-Cloud Radiance place of bodhi within our kingdom.
The King asked the Prince:
—Who told you of this matter?
The Prince replied:
—The maiden Perfect Wondrous Virtue told me.
Upon hearing this, the King rejoiced immeasurably, like a poor man who had discovered a precious treasury. He thought to himself: “The Buddha is the unsurpassed precious one, difficult to encounter. If one beholds the Buddha, one forever ends all fear of the evil destinies. The Buddha is like a King of Physicians who cures all illnesses of the afflictions and can rescue beings from all the great suffering of birth and death. The Buddha is like a guide who can lead sentient beings to the ultimate place of peace and security.”
After reflecting thus, the King summoned the lesser kings, ministers, retinues, members of the kshatriya and brahmin castes, and all the citizens of the realm. He announced his abdication and yielded the throne to the Prince.
After performing the Prince’s anointment ceremony, King Lord of Wealth went with ten thousand people to where the Buddha was, bowed at his feet, circumambulated him countless times, and then withdrew with his retinue to sit to one side.
At that time, the Tathagata Victorious Sun Body observed the King and the great assembly. From the white urna between his brows, he emitted a great radiance called Lamp of the Minds of All Worlds, which universally illuminated immeasurable worlds throughout the ten directions. This light came to rest before all the lords of the worlds, revealing the inconceivable spiritual power of the Tathagata and causing the minds of all those ready to be transformed to become pure.
Then, through his inconceivable sovereign spiritual power, the Tathagata manifested a body transcending all worlds. With his perfect voice, he expounded to the entire assembly a dharani called Lamp That Dispels the Darkness of the Meaning of All Dharmas, accompanied by as many dharanis as there are motes of dust in a Buddha-land. Upon hearing it, the King immediately attained great, radiant wisdom.
Within the assembly, as many bodhisattvas as there are motes of dust in the lands of Jambudvipa simultaneously realized this dharani gateway. Six hundred billion people purified their minds of the outflows and attained liberation. Ten thousand sentient beings, freed from dust and defilement, attained the pure Dharma eye. Immeasurable sentient beings aroused the aspiration for bodhi.
The Buddha further manifested spiritual transformations throughout immeasurable worlds in the ten directions, expounding the Dharma of the Three Vehicles to transform sentient beings.
The King thought to himself: “If I continue practicing as a householder, I shall be unable to realize such a wondrous Dharma. If I leave the household life and train under the Buddha, I shall attain accomplishment.”
Having reflected thus, the King approached the Buddha and requested permission to leave the household life. The Buddha consented.
King Lord of Wealth and ten thousand members of his retinue then left the household life together.

Before long, the king and his retinue together attained the dharani gateway called Lamp That Dispels the Darkness of the Meaning of All Dharmas and the samadhi gateways described above. They also attained the ten superknowledges of bodhisattvas, the boundless eloquence of bodhisattvas, and the pure, unobstructed body of bodhisattvas. They journeyed to the abodes of the Buddhas throughout the ten directions to hear the Dharma, becoming great Dharma teachers who expounded the wondrous Dharma.
The king also used his spiritual powers to travel to worlds throughout the ten directions, manifesting bodies in accordance with the minds of sentient beings, praising the appearance of Buddhas in the world, recounting the Buddhas’ past practices, revealing the Buddhas’ past causes and conditions, extolling the Tathagatas’ sovereign spiritual powers, and safeguarding the Buddhadharma.
At that time, while the Crown Prince was in the golden palace surrounded by palace maidens, on the fifteenth day of the month the seven treasures spontaneously appeared before him:
1. A precious wheel named Unobstructed Progress.
2. A precious elephant named Vajra Body.
3. A precious horse named Swift Wind.
4. A precious jewel named Treasury of Light.
5. A precious maiden named Endowed with Wondrous Virtue.
6. A precious minister who oversaw the treasury, named Great Wealth.
7. A precious commander of the army named Bodhisattva Stainless Eye.
Having obtained all seven treasures, the Crown Prince became a wheel-turning king and ruled Jambudvipa, bringing peace and happiness to its myriad people.
The king had one thousand princes, all endowed with mighty and heroic power and capable of subduing every hostile foe.
Throughout Jambudvipa there were eight royal cities, each containing five hundred Sangha monasteries. In every Sangha monastery, a lofty and spacious vihara was established and adorned with wondrous treasures.
Each royal city invited the Tathagata Victorious Sun Body to come and made offerings to him of innumerable kinds of supremely wondrous articles.
When the Tathagata entered a city, he manifested great spiritual powers, causing immeasurable sentient beings to plant roots of goodness and immeasurable sentient beings to purify their minds. Seeing the Buddha, they rejoiced, generated the aspiration for bodhi, gave rise to great compassion, bestowed benefit upon sentient beings, diligently cultivated the Buddhadharma, realized and entered its true meaning, abided in the Dharma-nature, understood the equality of all dharmas, attained knowledge of the three periods of time, and universally contemplated the three periods of time.

They knew how all Buddhas successively appeared in the world, taught the Dharma, and delivered sentient beings. They made the vows of bodhisattvas, entered the bodhisattva path, knew the Dharma of the Tathagatas, accomplished the ocean of Dharma, could manifest bodies throughout all lands, knew the faculties, dispositions, and inclinations of sentient beings, and caused them to arouse the resolve and aspiration to attain all-knowledge.
At that time, the maiden Gopa said to the youth Sudhana:
“Good man! The Crown Prince of that time, who attained the throne of a wheel-turning king and made offerings to the Buddha Victorious Sun Body, is the present Buddha Shakyamuni.
“The former King Lord of Wealth is now the Buddha Precious Flower, who has attained unsurpassed bodhi at the bodhimanda Manifesting the Bodies of All Lords of Worlds, in the world Perfect Light, within the world-seed Mani King Universally Manifesting the Reflections of the Three Periods, in the sea of worlds Cloud of Reflections of Space Throughout the Dharma Realm. It lies east of here, beyond Buddha-lands as numerous as the dust motes in a sea of worlds, and he is surrounded by an assembly of bodhisattvas as numerous as the dust motes in innumerable Buddha-lands.
“When the Tathagata Precious Flower was cultivating the bodhisattva practices, he purified and adorned this sea of worlds. All the Buddhas of the past, present, and future who appear here are those whom the Tathagata Precious Flower, while still a bodhisattva, taught and transformed, causing them to generate the aspiration for unsurpassed bodhi.
“Lady Well Manifested, who at that time was the mother of the maiden Wondrous Virtue, is now my mother, Good Eye. The former king’s retinue now constitutes the assembly of the Tathagata. They all fully cultivate the practices of Samantabhadra and completely accomplish the great vows.

Although they constantly remain at the bodhimanda of the World-Honored One Shakyamuni, they can manifest throughout all worlds. They abide in the bodhisattvas’ samadhi of equality, constantly behold all Buddhas, and hear and receive the Dharma wheels of all Tathagatas, expounded through clouds of wondrous sounds as pervasive as space. They attain mastery of all dharmas; their renown resounds throughout all Buddha-lands.

They go to every bodhimanda, appear before all sentient beings, and teach, transform, and discipline them as appropriate. Until the end of future kalpas, they cultivate the bodhisattva path without interruption and completely fulfill the vast vows of Bodhisattva Samantabhadra.
“Good man! The maiden Wondrous Virtue of that time was none other than myself.
“After the Tathagata Victorious Sun Body entered nirvana, six billion hundreds of thousands of millions of Buddhas appeared in that world, and the wheel-turning king and I served and made offerings to them all.
“The first Buddha was named Pure Body. Thereafter appeared the Buddha Body of Moonlight of All-Knowledge; the Buddha King of Jambunada-Gold Light; the Buddha Body Adorned with All Marks; the Buddha Wondrous Moonlight; the Buddha Banner of Wisdom and Contemplation; the Buddha Great Light of Wisdom; the Buddha Vajra Narayana Vigor; the Buddha Invincible Power of Wisdom; the Buddha Wisdom of Universal Peace and Auspiciousness; the Buddha Cloud of Stainless Supreme Wisdom; the Buddha Lion’s Wisdom-Light; the Buddha Crest of Light; the Buddha Banner of the Light of Merit; the Buddha Banner of the Sun of Wisdom; the Buddha Body of the Blossoming Precious Lotus; the Buddha Light of Purified and Adorned Merit; the Buddha Cloud of Wisdom-Flames; the Buddha Universally Illuminating Moon;

the Buddha Canopy Adorned with Wondrous Sounds; the Buddha Heroic Lion’s Wisdom-Light; the Buddha Moon of the Dharma Realm; the Buddha Manifesting Reflections in Space to Awaken the Minds of Sentient Beings; the Buddha Constantly Exuding the Fragrance of Quiescent Extinction; the Buddha Universally Resounding Sound of Tranquility; the Buddha Mountain of Amrita; the Buddha Sound of the Ocean of Dharma; the Buddha Firm Net; the Buddha Crest of Reflections; the Buddha Moonlight Aura; the Buddha Mouth of Eloquence; the Buddha Wisdom of the Flower of Awakening; the Buddha Mountain of Precious Flames; the Buddha Star of Merit; the Buddha Banner of the Precious Moon; the Buddha Body of Samadhi; the Buddha King of Precious Light; the Buddha Practice of Universal Wisdom;

the Buddha Lamp of the Ocean of Flames; the Buddha King of the Stainless Sound of Dharma; the Buddha Banner of Incomparable Virtue and Renown; the Buddha Beautiful Arms; the Buddha Pure Moon of the Original Vow; the Buddha Lamp Illuminating Meaning; the Buddha Profound and Far-Reaching Sound; the Buddha King of the Supreme Treasury of Vairocana; the Buddha Banner of All Vehicles; and the Buddha Wondrous Lotus of the Ocean of Dharma.

Thus, six billion hundreds of thousands of millions of Buddhas appeared in that world, and I served and made offerings to them all.
“The last Buddha was named Vast Understanding. In the presence of this Buddha, I attained the pure eye of wisdom.
“At that time, when the Buddha Vast Understanding entered the city to teach and transform beings, I was the queen. Together with the king, I reverently bowed to the Buddha, presented wondrous articles as offerings, and heard the Buddha expound the Dharma gateway Producing the Lamps of All Tathagatas. I then realized the liberation gateway Contemplating All Realms Within the Ocean of Bodhisattva Samadhis.
“Good man! After attaining this liberation gateway, I diligently cultivated it together with a bodhisattva for as many kalpas as there are dust motes in Buddha-lands. I served and made offerings to immeasurable Buddhas—sometimes serving one Buddha during a single kalpa, sometimes two, sometimes three, sometimes innumerable Buddhas, and sometimes encountering as many Buddhas as there are dust motes in Buddha-lands. I drew near to them all, served them, and made offerings to them, yet I still did not know the bodily form, complexion, countenance, bodily actions, mental conduct, wisdom, and realms of samadhi of that bodhisattva.
“Good man! If sentient beings see a bodhisattva cultivating the practices of bodhi, whether they doubt or believe, the bodhisattva gathers them in through various mundane and supramundane skillful means, makes them members of his retinue, and causes them to become irreversible from unsurpassed bodhi.
“Good man! After I encountered the Buddha Vast Understanding and attained this liberation gateway, I cultivated together with that bodhisattva for as many kalpas as there are dust motes in one hundred Buddha-lands. However many Buddhas appeared in the world during those kalpas, I drew near to them all, served them, and made offerings to them,

listen to the Buddha teach the Dharma, and read, recite, accept, and uphold it. In the presence of those Tathagatas, I attained those Dharma-gates of liberation, knew the various kinds of the three periods of time, entered the various oceans of lands, saw the Buddhas attain Perfect Enlightenment, entered the various assemblies, made the great vows of bodhisattvas, cultivated the wondrous practices of bodhisattvas, and attained the liberations of bodhisattvas.

Yet I still do not know the Dharma-gate of Samantabhadra’s liberation attained by bodhisattvas. Why is this? Because the Dharma-gate of Samantabhadra’s liberation attained by bodhisattvas is as vast as space, as numerous as the names of sentient beings, like the ocean of the three periods of time, like the ocean of the ten directions, and like the ocean of the Dharma-realm: immeasurable and boundless.

The Dharma-gate of Samantabhadra’s liberation attained by bodhisattvas is identical with the realm of the Tathagatas.
Good man! For as many kalpas as there are dust motes in Buddha-lands, I have contemplated the bodies of bodhisattvas without ever becoming weary. Just as lustful men and women gather together and, mutually defiled by attachment, give rise to immeasurable deluded thoughts, so too, when I contemplate the body of a bodhisattva, within every pore and in every thought I see immeasurable, boundless, vast worlds, their abiding places, their manifold adornments, their manifold forms, their various mountains, lands, clouds, and names; Buddhas appearing in the world; sites of enlightenment and assemblies; the proclamation of various sutras; various anointments; the various vehicles; various skillful means; and various forms of purity.
Moreover, in every thought, within every pore of the bodhisattva, I constantly see boundless oceans of Buddhas seated at all kinds of sites of enlightenment, displaying all kinds of miraculous transformations, teaching all kinds of Dharma, and expounding all kinds of sutras without interruption.
Moreover, within every pore of the bodhisattva, I see boundless oceans of sentient beings, with their various dwelling places, various physical appearances, various karmic actions, and various faculties and dispositions. Moreover, within every pore of the bodhisattva, I see the boundless gates of practice of all bodhisattvas throughout the three periods of time. These are: boundless vast vows, boundless distinctions among stages, boundless paramitas, boundless events of the past, boundless gates of great loving-kindness, boundless clouds of great compassion, boundless minds of great sympathetic joy, and boundless skillful means for gathering in sentient beings.
Good man! For as many kalpas as there are dust motes in Buddha-lands, in every thought I have observed such things within every pore of the bodhisattva. Yet a place once reached is never reached again, and what has once been seen is never seen again. Though I seek its ultimate limit, it cannot be found. Even when I saw Prince Siddhartha in the royal palace surrounded by palace women, through the power of this liberation I beheld within every pore of the bodhisattva all the events throughout the Dharma-realm in the three periods of time.
Good man! I have attained only this Dharma-gate of liberation of contemplating the ocean of bodhisattva samadhis.
As for the great bodhisattvas who ultimately practice immeasurable oceans of skillful means; who manifest bodies according to the kind of every sentient being; who teach practices suited to the inclinations of every sentient being; who manifest boundless oceans of forms and characteristics within every pore; who know the nature of all dharmas and take absence of inherent nature as their nature; who know that the nature of sentient beings resembles space, free from discrimination; who know that the Buddha’s spiritual power is identical with thusness; who manifest boundless realms of liberation everywhere; who can, in a single thought, freely enter the vast Dharma-realm;