大方廣佛華嚴經

Chapter 39: ENTRY INTO THE DHARMA REALM (Part 17)

At that time, the youth Sudhana single-mindedly wished to go to Lady Maya, and immediately attained the wisdom that contemplates the realm of the Buddha.
Sudhana thought to himself: “This spiritual friend has transcended the world, abides in non-abiding, has passed beyond the six sense objects, is free from all attachments, knows the unobstructed path, and possesses the pure Dharma-body. Through karma that is like an illusion, she manifests transformation bodies; through wisdom that is like an illusion, she contemplates the world; through vows that are like an illusion, she sustains the Buddha-body.

She appears in accordance with thought-born bodies. Her body neither arises nor ceases, neither comes nor goes, is neither false nor real, does not change or decay, and has neither beginning nor end. However many its characteristics may be, they are all the body of the single characteristic.

Her body is free from the two extremes, has no place of reliance, and is inexhaustible. Her body appears like a reflection and is free from discrimination. She knows that the body is like a dream and like a reflected image, that it is like the radiant sun, that it manifests throughout the ten directions, and that it abides through the three periods of time without change.

Her body is neither body nor mind; like empty space, it moves everywhere without obstruction. It transcends the vision of the world and can be seen only by Samantabhadra’s pure eye.
How can I draw near to and attend such a being, make offerings to her, remain in her presence, behold her countenance, hear her voice, reflect upon her words, and receive her instruction?”
At that time, a city-ruling deity named Jeweled Eye, surrounded by his retinue, manifested his body in midair, adorned with all kinds of beautiful ornaments. Holding multicolored jeweled flowers in his hands, he scattered them over the youth Sudhana and said:
“Good man! You should guard the city of the mind; that is,
do not crave any realm of samsara. You should adorn the city of the mind; that is, concentrate your intent upon seeking the Buddha’s Ten Powers. You should cleanse the city of the mind; that is, utterly eliminate stinginess, jealousy, flattery, and deceit.

You should cool the city of the mind; that is, contemplate the true nature of all dharmas. You should cause the city of the mind to grow; that is, perfect all dharmas that aid the path. You should embellish the city of the mind; that is, establish palaces of meditative concentration and liberation.

You should illuminate the city of the mind; that is, enter all the Buddha’s bodhimandas and hear and receive the Dharma of prajnaparamita. You should fortify the city of the mind; that is, universally gather all the Buddha’s skillful paths. You should make the city of the mind steadfast; that is, constantly and diligently cultivate Samantabhadra’s practices and vows.

You should protect the city of the mind; that is, remain ever vigilant against evil companions and the armies of Mara. You should make the city of the mind empty and tranquil; that is, disclose and guide forth all the light of the Buddha’s wisdom. You should skillfully nourish the city of the mind; that is, hear and receive all Buddhadharmas.

You should support the city of the mind; that is, have profound faith in the ocean of all bodhisattvas’ virtues. You should enlarge the city of the mind; that is, manifest great loving-kindness throughout all worlds. You should skillfully shelter the city of the mind; that is, accumulate wholesome dharmas as a canopy over the mind.

You should broaden the city of the mind; that is, manifest the mind of great compassion that cherishes all sentient beings. You should open the gates of the city of the mind; that is, appropriately give all that you possess to aid others. You should keep the city of the mind secure; that is, prevent evil desires from entering.

You should maintain order in the city of the mind; that is, drive out evil dharmas and not allow them to dwell there. You should keep the city of the mind firm; that is, accumulate without ever retreating the dharmas that aid the path to omniscience. You should establish the city of the mind in peace; that is, maintain right mindfulness of the realms of all Tathagatas of the three periods of time.

You should make the city of the mind radiant; that is, thoroughly comprehend all Dharma-gates and all kinds of dependent origination proclaimed by the Buddhas in the sutras. You should clearly demarcate the city of the mind; that is, universally reveal the path to omniscience so that all sentient beings may behold it. You should preserve the city of the mind; that is, bring forth the oceans of great vows of all Tathagatas of the three periods of time.

You should enrich the city of the mind; that is, accumulate all the vast merit and virtue that pervade the Dharma realm. You should
make the city of the mind luminous and clear; that is, universally know the faculties and inclinations of sentient beings. You should make the city of the mind sovereign; that is, universally encompass all Dharma realms throughout the ten directions. You should purify the city of the mind; that is, practice in accordance with the right mindfulness of all Buddha-Tathagatas. You should know the intrinsic nature of the city of the mind; that is, know that all dharmas lack intrinsic nature. You should know that the city of the mind is like an illusion; that is, clearly know all dharma-natures through omniscience.
“Good man! If a great bodhisattva can purify and cultivate the city of the mind in this way, he can accumulate all wholesome dharmas. Why is this? Because he eliminates every hindrance and difficulty: hindrances to seeing the Buddha, hindrances to hearing the Dharma, hindrances to making offerings to the Tathagata, hindrances to teaching and transforming sentient beings, and hindrances to adorning and purifying Buddha-lands.
“Good man! Because a great bodhisattva is free from such hindrances and difficulties, if he brings forth the resolve to seek a spiritual friend, he will behold that friend without needing to exert effort, and ultimately he will certainly attain Buddhahood.”
At that time, two body deities named Lotus Dharma-Virtue and Wondrous Flower Radiance, surrounded before and behind by immeasurably many deities, emerged from the bodhimanda and remained in midair before the youth Sudhana. With wondrous voices, they praised Lady Maya.
Then Lady Maya emitted from her pair of earrings a net of light possessing immeasurable colors and forms, which illuminated the boundless worlds of the Buddhas and enabled Sudhana to behold all the Buddhas in the lands throughout the ten directions.
That net of light circumambulated the world clockwise once, then returned and entered the crown of the youth Sudhana’s head, penetrating every pore of his body. It immediately enabled him to attain the eye of pure light, forever free from all darkness of ignorance; the eye free from every obstruction, capable of penetrating the nature of all sentient beings; the stainless eye, capable of contemplating every gateway to the nature of dharmas; the eye of pure wisdom, capable of contemplating the nature of all Buddha-lands; the Vairocana eye, which clearly beholds the Buddha’s Dharma-body; the eye of universally radiating light, which beholds the inconceivable equality of the bodies of the Buddhas;

the eye of unobstructed radiance, which contemplates all the formations and destructions of every ocean of worlds; the eye of universal illumination, which
beholds the Buddhas of the ten directions initiating great skillful means and turning the wheel of the true Dharma; and the eye of universal knowledge and vision, which beholds the Buddhas appearing in all lands.
At that time, a rakshasa king charged with protecting the bodhisattvas’ Dharma hall, named Good Eye, together with a retinue of ten thousand rakshasas, remained in midair, scattered beautiful flowers over Sudhana, and said:
“Good man! A bodhisattva who accomplishes ten dharmas will be able to draw near to spiritual friends. They are:
“A pure mind free from flattery and deceit. Great compassion that impartially embraces all sentient beings, while knowing that sentient beings have no substantial existence. A mind directed toward omniscience that never retreats. Entering all the Buddha’s bodhimandas through the power of faith and understanding.”

Having attained the pure wisdom-eye, she clearly knows the nature of all dharmas. With great, impartial loving-kindness, she universally shelters all beings. With the light of wisdom, she empties all delusive objects. With the rain of ambrosia, she cools the burning paths of birth and death. With her eye, she thoroughly illuminates all dharmas. Her mind constantly follows and accords with all spiritual teachers.

Furthermore, good man, when a bodhisattva accomplishes ten gates of samadhi, he constantly beholds all spiritual teachers. They are: the Samadhi of the Pure Wheel of the Dharma of Emptiness; the Samadhi of Contemplating the Oceans of the Ten Directions; the Samadhi of Neither Abandoning nor Diminishing Anything within Any Realm; the Samadhi of Universally Beholding All Buddhas Appearing in the World; the Samadhi of Amassing All Treasuries of Merit and Virtue; the Samadhi in which the Mind Never Forsakes Spiritual Teachers; the Samadhi of Constantly Beholding All Spiritual Teachers Giving Rise to the Meritorious Virtues of the Buddhas; the Samadhi of Never Parting from Any Spiritual Teacher; the Samadhi of Constantly Making Offerings to All Spiritual Teachers;

and the Samadhi of Never Committing Faults in the Presence of Any Spiritual Teacher.

Good man, when a bodhisattva accomplishes these ten gates of samadhi, he is constantly able to draw near to all spiritual teachers. He also attains the samadhi-gate of spiritual teachers turning all the Dharma wheels of the Buddhas. Having attained this samadhi-gate, he knows that all Buddhas are equal in their essential nature and encounters spiritual teachers everywhere.

Sudhana looked up into the sky and said:

“Excellent! Excellent! Out of compassionate concern, you have accepted me and, through skillful means, taught me the Dharma of beholding spiritual teachers.

“Please instruct me: How may I reach the dwelling place of a spiritual teacher? Where should I seek a spiritual teacher?”

The Rakshasa King replied:

“Good man, you should bow in reverence throughout the ten directions to seek spiritual teachers. You should properly recollect and contemplate all realms to seek spiritual teachers. You should courageously and freely travel throughout the ten directions to seek spiritual teachers. You should contemplate body and mind as being like dreams and reflections to seek spiritual teachers.”

Sudhana followed these instructions, and immediately saw a great precious lotus emerge from the earth. Its stem was made of vajra; wondrous jewels formed its calyx; mani jewels formed its petals; radiant gems formed its platform; multicolored fragrant jewels formed its stamens; and countless jeweled nets were spread above it as a canopy.

Upon that precious lotus platform stood a beautifully adorned pavilion named Treasury Universally Containing the Dharma Realm of the Ten Directions. Its foundation was made of vajra, and its thousand columns, arranged in orderly rows, were all made of mani jewels. Its walls were made of Jambunada gold. Jeweled necklaces hung down on all four sides, and its steps and balustrades were adorned all around.

Within the pavilion was a precious wish-fulfilling lotus throne adorned with many kinds of jewels. Jeweled balustrades and precious garments were interwoven around it, while jeweled canopies and jeweled nets covered it from above. Precious silk banners hung down on all four sides.

Stirred by a gentle breeze, they emitted light and produced sounds that resounded everywhere. From jeweled garlands poured wondrous flowers; jeweled bells produced exquisite sounds; jeweled gateways let fall jeweled necklaces; mani jewels exuded fragrant water; the mouths of precious elephants displayed nets of lotus blossoms; the mouths of precious lions poured forth clouds of wondrous fragrance; Brahma-shaped precious wheels emitted delightful sounds; vajra bells proclaimed the great vows of bodhisattvas; precious moon-like garlands revealed images of transformation Buddhas; the Precious King of the Pure Treasury displayed images of the successive births of Buddhas throughout the three periods of time.

Sun-Treasury mani jewels emitted great light that universally illuminated all Buddha-lands throughout the ten directions. Mani jewel kings emitted the perfect radiance of all Buddhas. Vairocana mani jewel kings raised clouds of offerings to present to all Buddha Tathagatas.

Wish-fulfilling jewel kings revealed, thought after thought, the spiritual transformations of Samantabhadra filling the Dharma Realm. Sumeru jewel kings manifested celestial palaces in which celestial maidens extolled, with wondrous voices, the subtle, inconceivable merits and virtues of the Tathagata.

Surrounding this precious throne were immeasurable other precious thrones. Lady Maya manifested a body of pure form and sat upon the great precious throne. Hers was a form-body transcending the three realms, for she had been liberated from every class of birth and every realm of existence.

Hers was a form-body accordant with the inclinations of minds, for she was unattached to any world. Hers was an all-pervasive form-body, for it equaled the number of all beings. Hers was an incomparable form-body, for it caused all beings to eliminate inverted views and attachments.

Hers was a form-body of immeasurable kinds, for it manifested in accordance with the minds of beings. Hers was a form-body of boundless characteristics, for it universally revealed every form and appearance. Hers was a form-body appearing everywhere, for it manifested through great mastery.

Hers was a form-body teaching and transforming all beings, for it manifested according to what was appropriate. Hers was an eternally manifest form-body, for although extending to the utmost reaches of the realms of beings, it was never exhausted. Hers was a form-body that did not depart, for it was never extinguished among any class of beings.

Hers was a form-body that did not arrive, for it was never born in any world. Hers was an unborn form-body, for it never arose. Hers was an unceasing form-body, for it had transcended every course of language.

Hers was a form-body that was not real, for it had attained suchness as it truly is. Hers was a form-body that was not false, for it manifested in accordance with the world. Hers was an empty form-body, for it had forever transcended birth and cessation.

Hers was an indestructible form-body, for the Dharma-nature is indestructible. Hers was a signless form-body, for the pathways of speech had ended. Hers was a form-body of a single characteristic, for it took signlessness as its characteristic.

Hers was a form-body like an image, for it manifested in response to minds. Hers was an illusory form-body, for it arose from wisdom concerning illusion. Hers was a form-body like a mirage, for it persisted only through perception.

Hers was a form-body like a reflection, for it manifested according to karma. Hers was a form-body like a dream, for it appeared according to the mind. Hers was a form-body of the Dharma Realm, for its nature was pure like space.

Hers was a form-body of great compassion, for it constantly rescued and aided beings. Hers was an unobstructed form-body, for thought after thought it manifested throughout the Dharma Realm. Hers was a boundless form-body, for it universally purified all beings.

Hers was an immeasurable form-body, for it transcended all language. Hers was a form-body that did not abide, for she vowed to liberate all worlds. Hers was a form-body without a fixed place, for it constantly transformed and liberated beings without ever ceasing.

Hers was a form-body without birth, for it was formed from illusory vows. Hers was an unsurpassed form-body, for it transcended all worlds. Hers was a form-body of suchness, for it manifested from the mind in samadhi.

Hers was an unborn form-body, for it appeared in accordance with the karma of beings. Hers was a wish-fulfilling jewel form-body, for it universally fulfilled all the aspirations of beings. Hers was a form-body without discrimination, for it arose solely in accordance with the discriminations of beings.

Hers was a form-body transcending discrimination, for no being could know it. Hers was an inexhaustible form-body, for it extended to the utmost limits of the birth and death of all beings. Hers was a pure form-body, for it was identical with the Tathagata in being free from discrimination.

Such a body did not belong to form, for all characteristics of form were like reflected images. It did not belong to feeling, for it had forever extinguished the painful feelings of the world. It did not belong to perception, for it manifested only in accordance with the perceptions of beings. It did not belong to volitional formations, for it was accomplished by relying upon karma that was like an illusion. It did not belong to consciousness, for it was the wisdom of a bodhisattva’s vows. It was empty and devoid of inherent nature, for every utterance of all beings had ceased, and because it had accomplished the body of quiescent cessation.

At that time, the youth Sudhana further saw Lady Maya manifest, in accordance with the inclinations in the minds of beings, form-bodies surpassing all those in the worlds.

Thus, she sometimes manifested a body surpassing those of the celestial maidens in the Heaven of Mastery over Others’ Transformations, down to a body surpassing those of the celestial maidens in the Heaven of the Four Heavenly Kings. At other times, she manifested a body surpassing those of dragon maidens, down to a body surpassing those of women in the human realm.

Manifesting immeasurable physical forms in this way to benefit sentient beings, gathering all dharmas that support the path to omniscience, practicing the perfection of giving with equanimity, sheltering all worlds everywhere with great compassion, bringing forth the immeasurable merits of the Tathagata, cultivating and increasing the aspiration for omniscience, contemplating and reflecting upon the true nature of all dharmas, attaining an ocean of profound patience and possessing all gateways of meditative concentration, abiding in the domain of the samadhi of equality, attaining the Tathagata’s meditative concentration and perfecting its radiance, drying up the great ocean of sentient beings’ afflictions, with the mind always in right concentration and never disturbed,

constantly turning the pure and irreversible Dharma wheel, skillfully comprehending all Buddha-dharmas, always using wisdom to contemplate the true characteristic of dharmas, beholding the Tathagatas without ever becoming weary, knowing the successive appearances of the Buddhas of the three times in the world, seeing the samadhis of the Buddhas constantly present before them, fully understanding the Tathagatas’ appearance in the world and their immeasurable and innumerable pure paths, entering the Buddhas’ realm of space, universally teaching and transforming sentient beings, taming and bringing each of them to accomplishment according to their minds, entering the Buddhas’ immeasurable and pure Dharma-body, fulfilling great vows, adorning and purifying Buddha-lands,

ultimately liberating all sentient beings, with the mind always universally entering the realms of all Buddhas, bringing forth the bodhisattvas’ sovereign spiritual powers, having attained the pure and undefiled Dharma-body while constantly manifesting immeasurable physical forms, crushing all the perverse powers of Mara, perfecting the power of great roots of goodness, bringing
forth the power of the true Dharma, fully possessing all the powers of a Buddha, attaining the bodhisattvas’ power of mastery, swiftly increasing the power of omniscience, attaining the light of Buddha-wisdom that universally illuminates all things, knowing the oceans of minds of immeasurable sentient beings together with the various distinctions in their understanding and inclinations, manifesting that body everywhere throughout the ocean of lands in every place, clearly knowing the characteristics of the formation and destruction of all lands, seeing the ocean of the ten directions with vast eyes, revealing the ocean of the three times through all-pervasive wisdom, personally serving the entire ocean of Buddhas everywhere, with the mind always embracing the entire ocean of Dharma,

cultivating all the merits of the Tathagatas, bringing forth all the wisdom of bodhisattvas, always delighting in contemplating the practices cultivated by all bodhisattvas from the time they first arouse the aspiration until they accomplish the path, always diligently protecting all sentient beings, always delighting in praising the merits of all Buddhas, and vowing to become the mother of all bodhisattvas.
Sudhana saw Lady Maya manifest gateways of skillful means as numerous as the dust motes in Jambudvipa. Just as many bodies as Lady Maya manifested, Sudhana likewise manifested that many bodies before every manifestation of Lady Maya and reverently bowed in homage. At that very moment, Sudhana realized immeasurable and innumerable gateways of samadhi, discerning, contemplating, cultivating, and entering them.
After emerging from meditative concentration, Sudhana circumambulated Lady Maya and her retinue clockwise, then stood with palms joined and said:
“Venerable One! Bodhisattva Manjushri instructed me to arouse the aspiration for unsurpassed bodhi and to seek spiritual benefactors so that I might
draw near to and make offerings to them.
“I have gone to each spiritual benefactor, served them, and fully received their teachings, and thus have successively come here. I pray that the Venerable One will instruct me: How should a bodhisattva train in bodhisattva conduct so as to attain accomplishment?”
Lady Maya said:
“Good man! I have attained the bodhisattva’s gateway of liberation called Great Vow and Wisdom of Illusion. Therefore, I constantly become the mother of bodhisattvas.
“Good man! Just as here in the palace of King Shuddhodana in this city of Kapilavastu I gave birth to Prince Siddhartha from my right side, manifesting inconceivable sovereign spiritual transformations,
so too, throughout the ocean of worlds to its utmost limits, all the Tathagata Vairocanas enter my body and manifest the sovereign spiritual transformation of taking birth.
“Moreover, good man! When I was in the palace of King Shuddhodana and the Bodhisattva
was about to descend and take birth, I saw that every pore of the Bodhisattva’s body emitted a light called the Wheel of the Merits of All Tathagatas Taking Birth. Each pore revealed adornments associated with the Bodhisattva’s taking birth, as numerous as the dust motes in innumerable Buddha-lands. All those lights universally illuminated every world, then entered the crown of my head and all my pores.
“Within that light also appeared the Bodhisattva’s names, taking birth, spiritual transformations, palaces, retinues, and enjoyment of the five sensual pleasures.
“Within the light I also saw the Bodhisattva renounce the household life, proceed to the bodhimanda, attain perfect enlightenment, sit upon the Lion Throne surrounded by an assembly of bodhisattvas, receive offerings from kings and rulers, and turn the Dharma wheel for the great assembly.
“I also saw how the Tathagata, in former times while cultivating the bodhisattva path, reverently made offerings to all Buddhas, aroused the aspiration for bodhi, adorned and purified Buddha-lands, and in every thought-moment manifested immeasurable transformation bodies throughout all worlds in the ten directions, until finally entering nirvana. I clearly saw all such events.
“Good man! When that light entered my body, although the dimensions of my body did not exceed what they had been before, in truth it had entirely transcended the world. Why was this? Because at that time my body was equal in measure to space and could contain all the adorned palaces in which bodhisattvas throughout the ten directions took birth.
“When the Bodhisattva was about to descend from the Tushita Heaven, bodhisattvas as numerous as the dust motes in ten Buddha-lands shared with him the same vows, the same practices, the same roots of goodness, the same adornments, the same liberations, the same wisdom, the same stages, the same powers, the same Dharma-body and physical bodies, and even the same practices, vows, and spiritual powers of Samantabhadra. These bodhisattvas surrounded him before and behind.
“There were also eighty thousand naga kings and all the rulers of worlds, who came in their respective palaces to make offerings.
“At that time, through spiritual power, the Bodhisattva and his bodhisattva retinue manifested throughout all the palaces of the Tushita Heaven. In each heavenly palace they manifested the image of taking birth in Jambudvipa in all worlds throughout the ten directions, skillfully teaching and transforming immeasurable sentient beings and enabling the bodhisattvas to abandon all indolence and attachment.
“They also used spiritual power to emit a great light that universally illuminated the world,
dispelled its darkness, extinguished all suffering and distress, and enabled sentient beings to know the karmic deeds they had performed in former lives so that they might forever escape the evil destinies.
“Furthermore, in order to rescue all sentient beings, they appeared before them and manifested spiritual transformations.
“Having manifested such wonders, the Bodhisattva and his retinue then came and entered my body.
“Those bodhisattvas moved freely within my womb, sometimes traversing a great trichiliocosm in a single step, and even traversing worlds as numerous as the dust motes in innumerable Buddha-lands in a single step. Moreover, in every thought-moment, bodhisattva assemblies from the abodes of all Buddha-Tathagatas in the innumerable worlds throughout the ten directions, together with the Four Heavenly Kings, the gods of the Heaven of the Thirty-Three, and all the way up to the Brahma kings of the Form Realm, wishing to behold the Bodhisattva’s spiritual transformations within his mother’s womb, reverently make offerings, and hear and receive the true Dharma, all entered my body.
“Although my womb could contain all such assemblies, my body neither grew larger nor became constricted. All those bodhisattvas each saw themselves within a pure and magnificently adorned assembly at the bodhimanda.
“Good man!”

Just as in Jambudvipa, within the four continents of this world, when a bodhisattva takes birth, I become his mother, so too is it throughout all the hundreds of kotis of Jambudvipas within the four continents throughout the great trichiliocosm. Yet this body of mine has always been nondual: it is neither in one place nor in many places. Why is this? Because I have cultivated the bodhisattva’s liberation called Adornment by the Illusory Wisdom of Great Vows.
Good man! Just as I am now the mother of the Blessed One, so too was I the mother of immeasurable Buddhas in the past.
Good man! Long ago, I was once the presiding spirit of a lotus pond. At that time, a bodhisattva suddenly appeared by transformation upon the calyx of a lotus. I immediately took him into my arms, cared for him, and raised him. All beings throughout the world together called me the mother of the bodhisattva.
Again, long ago, I was once the presiding spirit of a bodhimanda. At that time, a bodhisattva suddenly appeared by transformation within my heart, and the people of the world also called me the mother of the bodhisattva.
Good man! There are immeasurable bodhisattvas in their final existence who, through skillful means, manifest taking birth in this world. I become the mother of every one of those bodhisattvas.
Good man! In this Saha world during the present Auspicious Kalpa, when Krakucchanda Buddha, Kanakamuni Buddha, Kasyapa Buddha, and the present Sakyamuni Buddha manifested taking birth, I was the mother of each. In the future, when the bodhisattva Maitreya is about to descend from the Tusita Heaven, he will emit a great light illuminating the Dharma realm everywhere and manifest miraculous transformations of birth before all assemblies of bodhisattvas. When he is born among humankind into a great clan in order to tame beings, I shall also be his mother.
Thereafter, in succession, there will be Lion Buddha, Dharma Banner Buddha, Divine Eye Buddha, Pure Flower Buddha, Flower Virtue Buddha, Tisya Buddha, Pusya Buddha, Celestial Robe Buddha, Vajra Buddha, Stainless Buddha, Moonlight Buddha, Torch-Bearing Buddha, Renown Buddha, Vajra Shield Buddha, Pure Meaning Buddha, Dark-Hued Body Buddha, Reached the Other Shore Buddha, Jeweled Flame Mountain Buddha, Bearer of Illumination Buddha, Lotus Virtue Buddha, Renown Buddha, Immeasurable Merit Buddha, Supreme Lamp Buddha, Adorned Body Buddha, Excellent Deportment Buddha, Compassionate Virtue Buddha, Nonabiding Buddha, Great Majestic Light Buddha, Boundless Sound Buddha, Victor over Enemies Buddha, Free from Doubt and Delusion Buddha, Purity Buddha, Great Light Buddha, Pure Mind Buddha,

Cloud Virtue Buddha, Adorned Crown Buddha, King of Trees Buddha, Jeweled Lamp Buddha, Ocean of Wisdom Buddha, Wondrous Jewel Buddha, Flower Light Buddha, Fulfiller of Vows Buddha, Great Sovereignty Buddha, King of Wondrous Virtue Buddha, Most Honored and Victorious Buddha, Sandalwood Cloud Buddha, Dark-Hued Eyes Buddha, Supreme Wisdom Buddha, Observing Wisdom Buddha, Blazing King Buddha, Steadfast Wisdom Buddha, Sovereign Name Buddha, Lion King Buddha, Sovereignty Buddha, Supreme Crown Buddha, Mountain of Vajra Wisdom Buddha, Treasury of Wondrous Virtue Buddha, Body Adorned with a Jeweled Net Buddha, Excellent Wisdom Buddha, Sovereign Deva Buddha, Great Heavenly King Buddha, Virtue Without Reliance Buddha, Excellent Giver Buddha, Flame Wisdom Buddha, Water Deva Buddha,

Attainer of the Highest Station Buddha, Producer of Unsurpassed Merit Buddha, Guarded by Seers Buddha, Speaker in Accordance with the Languages of the World Buddha, Banner of Sovereign Merit Buddha, Banner of Light Buddha, Contemplator of the Body Buddha, Wondrous Body Buddha, Fragrant Flame Buddha, Adorned with Vajra Jewels Buddha, Joyful Eyes Buddha, Free from Desire Buddha, Lofty and Great Body Buddha, Deity of Wealth Buddha, Unsurpassed Deva Buddha, Conforming to Quiescent Cessation Buddha, Wisdom and Awakening Buddha, Extinguisher of Greed Buddha, Great Flame King Buddha, Quiescer of All Existence Buddha, Visakha Deva Buddha, Vajra Mountain Buddha, Virtue of Wisdom’s Flame Buddha, Peace and Security Buddha, Lion Appearing Buddha, Perfect Purity Buddha, Pure and Worthy Buddha,

Ultimate Truth Buddha, Hundredfold Radiance Buddha, Most Exalted Buddha, Profound Sovereignty Buddha, Great Earth King Buddha, King of Adornment Buddha, Liberation Buddha, Wondrous Sound Buddha, Outstanding Buddha, Sovereignty Buddha, Unsurpassed King of Physicians Buddha, Moon of Merit Buddha, Unobstructed Light Buddha, Accumulation of Merit Buddha, Manifest Moon Buddha, Sun Deva Buddha, Transcender of All Existence Buddha, Courageous Renown Buddha, Gateway of Light Buddha, King of Sala Trees Buddha, Supreme Buddha, Medicine King Buddha, Jeweled Victory Buddha, Vajra Wisdom Buddha, Unconquerable Buddha, One Whose Radiance Cannot Be Obscured Buddha, King of the Assembly Buddha, Great Renown Buddha, Compassionate Bearer Buddha, Immeasurable Light Buddha, Light of Great Vows Buddha,

Sovereign and Unfailing Dharma Buddha, Ground of Nonretrogression Buddha, Pure Deva Buddha, Excellent Teacher Buddha, Steadfast in Ascetic Practice Buddha, Friend of All Goodness Buddha, Sound of Liberation Buddha, King of Playful Freedom Buddha, Extinguisher of Deviousness Buddha, Pure Light of the Campaka Flower Buddha, Endowed with Every Virtue Buddha, Supreme Moon Buddha, Bearer of the Bright Torch Buddha, Sublime Body Buddha, Ineffable Buddha, Most Pure Buddha, One Who Brings Peace to Beings Buddha, Immeasurable Light Buddha, Fearless Sound Buddha, Virtue of the Water Deva Buddha, Immovable Light of Wisdom Buddha, Supreme Flower Buddha, Moon Flame Buddha, Nonretrogressing Wisdom Buddha, Free from Attachment Buddha, Unattached Wisdom Buddha, Accumulator of the Skandha of Merit Buddha,

Extinguisher of Evil Destinies Buddha, Universal Scatterer of Flowers Buddha, Lion’s Roar Buddha, Ultimate Truth Buddha, Unobstructed Vision Buddha, Destroyer of Others’ Armies Buddha, Unattached to Characteristics Buddha, Free from the Ocean of Discrimination Buddha, Ocean of Dignified Adornment Buddha, Mount Sumeru Buddha, Unattached Wisdom Buddha, Boundless Seat Buddha, Abiding in Purity Buddha, Practitioner Who Follows the Teacher Buddha, Supreme Giver Buddha, Constant Moon Buddha, Beneficent King Buddha, Immovable Accumulation Buddha, Universal Gatherer and Protector Buddha, Beneficent Wisdom Buddha, Sustainer of Life Buddha, Undying Buddha, Fully Endowed Renown Buddha, Great Majestic Power Buddha, Buddha of Manifold Forms and Characteristics, Formless Wisdom Buddha,

Immovable Deva Buddha, Inconceivable Wondrous Virtue Buddha, Full Moon Buddha, Moon of Liberation Buddha, Unsurpassed King Buddha, Rare Body Buddha, Worshiped by Brahma Buddha, Unblinking Buddha, Follower of the Ancient Seers Buddha, Supreme Karma Buddha, Wisdom Conforming to the Dharma Buddha, Unsurpassed Deva Buddha, Light of Inconceivable Merit Buddha, Practitioner in Accordance with the Dharma Buddha, Immeasurably Worthy Buddha, Universally Compliant Sovereignty Buddha, and Most Honored Deva Buddha, down to Rucika Tathagata, who will attain Buddhahood during the Auspicious Kalpa in this Saha world.

I shall be the mother of them all.
Likewise, throughout the ocean of worlds in this great trichiliocosm and the immeasurable worlds of the ten directions, in every kalpa, I personally see my own body becoming the mother of all those who practice the vows and conduct of Samantabhadra in order to liberate sentient beings.
The youth Sudhana said:
“Holy One, how long has it been since you attained this gateway of liberation?”
Lady Maya said:
“Good man! Long ago, beyond an incalculable number of kalpas—not even the spiritual vision and supernormal knowledge of a bodhisattva in his final existence could know how long ago—there was a kalpa named Pure Light and a world named Sumeru Virtue. Although mountains of various kinds and the five classes of beings were intermingled there, that realm was composed of precious substances, pure and adorned, without any defilement or ugliness. That realm contained a hundred billion sets of four continents. Among them was one set of four continents named Lion Banner, containing eight billion royal cities. Its principal royal city was named Sovereign Banner, and it was the capital of a wheel-turning king named Great Majestic Virtue.
“North of the royal city Sovereign Banner was a bodhimanda named Full Moon Radiance. The presiding spirit of that bodhimanda was named Compassionate Virtue.
“At that time, a bodhisattva named Stainless Banner sat at this bodhimanda and was about to attain unsurpassed, perfect enlightenment.
“There was an evil Mara named Golden Light who, accompanied by an incalculable retinue, came to where the bodhisattva was.”

The Wheel-Turning King Great Awesome Virtue had attained the bodhisattva’s mastery of spiritual powers. He transformed a host of troops more numerous than Mara’s armies to surround the place of enlightenment, causing Mara’s armies to become terrified and disperse of their own accord. Thus, the bodhisattva Stainless Banner attained unsurpassed perfect enlightenment.
At that time, when the spirit of the place of enlightenment saw what had occurred, her heart was filled with immeasurable joy. She regarded the Wheel-Turning King as her own son and made this vow before the Buddha: “Wherever this Wheel-Turning King may be born, I vow always to be his mother until he attains Buddhahood.”
After making this vow, the spirit continued to make offerings to ten million Buddhas at that place of enlightenment.
Good man! That spirit who presided over the place of enlightenment in the past was none other than I in a former life.
The Wheel-Turning King Great Awesome Virtue was Vairocana Tathagata in a former life.
Ever since I made that vow, wherever and in whatever realm Vairocana Tathagata has taken birth, practiced the bodhisattva conduct, planted roots of goodness, and taught and transformed sentient beings, up to the time when he manifested his final body—manifesting in every thought, throughout all worlds, the spiritual transformations of a bodhisattva taking birth—he has always been my son, and I have always been the bodhisattva’s mother.
Good man! When the immeasurable Buddhas of the past and present throughout the worlds of the ten directions were about to attain perfect enlightenment, they all emitted great light from their navels, illuminating my body and the palace in which I dwelt. Thus, I became the mother of each of them in their final body.
Good man! I know only this bodhisattva’s gateway to liberation called the Great Vow Wisdom-Illusion. As for the great bodhisattvas who possess the treasury of great compassion and never weary of teaching and transforming sentient beings, and who, through their sovereign power, manifest in every pore the spiritual transformations of immeasurable Buddhas—how could I know or describe all their meritorious practices?
Good man! In the Trayastrimsa Heaven of this world, there is a heavenly king named Right Mindfulness. He has a daughter named Heavenly Sovereign Light. Go to her and ask how a bodhisattva should learn the bodhisattva conduct and cultivate the bodhisattva path.
The youth Sudhana accepted her instruction, bowed his head in reverence at Lady Maya’s feet, circumambulated her countless times, gazed upon her with loving admiration, and then took his leave.
The youth Sudhana went to the palace of the Trayastrimsa Heaven, bowed at the feet of the heavenly maiden Heavenly Sovereign Light, circumambulated her many times, and then stood before her with palms joined, saying:
“Noble One! I have generated the aspiration for unsurpassed enlightenment, but I do not yet know how a bodhisattva should learn the bodhisattva conduct or how a bodhisattva should cultivate the bodhisattva path.
“I have heard that you are skilled in giving instruction. I beseech you to teach me.”
The heavenly maiden said:
“Good man! I have attained the bodhisattva’s gateway to liberation called Unobstructed Mindfulness, Pure Adornment.
“Good man! Through the wondrous power of this gateway to liberation, I recollect a past kalpa called Final Blue Lotus. During that kalpa, I made offerings to Buddhas, Tathagatas, as numerous as the sands of the Ganges.
“From the time those Tathagatas first renounced the household life, I attended upon, revered, and made offerings to them all, building sangharamas and furnishing every kind of requisite. Moreover, when those Buddhas were bodhisattvas dwelling in their mothers’ wombs, when they were born, when they took seven steps, when they spoke, when they lived as princes in their royal palaces, when they went to the bodhi tree and attained perfect enlightenment, when they turned the Dharma wheel, and when they manifested spiritual transformations to teach, transform, train, and subdue sentient beings—all these events, up to the extinction of their Dharma, I remember clearly and without error.
“I also recollect a past kalpa called Good Ground. During that kalpa, I made offerings to Buddhas, Tathagatas, as numerous as the sands of ten Ganges Rivers.
“I also recollect a past kalpa called Wondrous Virtue. During that kalpa, I made offerings to Buddhas, Tathagatas, as numerous as the motes of dust in one Buddha-land.
“I also recollect a past kalpa called Nothing to Be Attained. During that kalpa, I made offerings to eight billion four hundred million trillion Buddhas, Tathagatas.
“I also recollect a past kalpa called Good Light. During that kalpa, I made offerings to Buddhas, Tathagatas, as numerous as the motes of dust in the land of Jambudvipa.
“I also recollect a past kalpa called Immeasurable Light. During that kalpa, I made offerings to Buddhas, Tathagatas, as numerous as the sands of ten Ganges Rivers.
“I also recollect a past kalpa called Supreme Virtue. During that kalpa, I made offerings to Buddhas, Tathagatas, as numerous as the sands of one Ganges River.
“I also recollect a past kalpa called Good Compassion. During that kalpa, I made offerings to Buddhas, Tathagatas, as numerous as the sands of eighty Ganges Rivers.
“I also recollect a past kalpa called Victorious Journey. During that kalpa, I made offerings to Buddhas, Tathagatas, as numerous as the sands of sixty Ganges Rivers.
“I also recollect a past kalpa called Wondrous Moon. During that kalpa, I made offerings to Buddhas, Tathagatas, as numerous as the sands of seventy Ganges Rivers.
“Good man! Throughout past kalpas as numerous as the sands of the Ganges, all of which I recollect in this way, I was never apart from the Buddhas, Tathagatas, the Perfectly Enlightened Ones.
“In the presence of those Tathagatas, I heard this bodhisattva’s gateway to liberation called Unobstructed Mindfulness, Pure Adornment, accepted and upheld it, and cultivated it without ever forgetting it.
“In all those previous kalpas, however many Tathagatas there were, from the time they first became bodhisattvas until the extinction of their Dharma, all the deeds performed by those Buddhas I clearly remember, through the power of this gateway to liberation of pure adornment, as though they were presently before my eyes. I constantly preserve them and practice in accord with them, never abandoning or neglecting them.
“Good man! I know only this gateway to liberation called Unobstructed Mindfulness, Pure Adornment. As for the great bodhisattvas who have emerged from the night of birth and death, whose wisdom has forever dispelled the darkness of delusion, who have never been confused or attached, whose minds are unobscured, whose bodies are always light, peaceful, and pure, who clearly know the nature of all dharmas, who have perfected the Ten Powers, and who awaken sentient beings—how could I know or describe all their meritorious practices?
“Good man! In the city of Kapilavastu, there is a youthful spirit named Universally Present. Go to him and ask how a bodhisattva should learn the bodhisattva conduct and cultivate the bodhisattva path.”
Having heard this Dharma, the youth Sudhana was filled with immense joy and exultation, and his roots of goodness naturally increased and expanded beyond conception. He then bowed at the feet of the heavenly maiden Heavenly Sovereign Light, circumambulated her countless times, and took his leave.
Sudhana descended from the heavenly palace and gradually made his way to the city of Kapilavastu. He went to Universally Present, bowed at his feet, circumambulated him many times, and then stood respectfully with palms joined, saying:
“Noble One! I have generated the aspiration for unsurpassed enlightenment, but I do not yet know how a bodhisattva should learn the bodhisattva conduct or how a bodhisattva should cultivate the bodhisattva path.
“I have heard that you are skilled in giving instruction. I beseech you to teach me.” Universally Present said:
“Good man! Here there is a youth named Skilled in the Multitude of Arts, who has learned the bodhisattva’s wisdom of written characters. Go to him and ask.”
Sudhana obeyed his instruction, went to the youth, bowed at his feet, stood to one side, and said:
“Noble One! I have generated the aspiration for unsurpassed enlightenment, but I do not yet know how a bodhisattva should learn the bodhisattva conduct or how a bodhisattva should cultivate the bodhisattva path.
“I have heard that you are skilled in giving instruction. I beseech you to teach me.” The youth said:
“Good man! I have attained the bodhisattva’s gateway to liberation called Skill in the Multitude of Arts.
“I constantly proclaim and uphold these syllables:
“When I pronounce the syllable A, I enter the prajnaparamita gateway called Entering the Undifferentiated Realm through the Awesome Power of the Bodhisattva. (Using the awesome power of the bodhisattva to enter the undifferentiated realm.)
“When I pronounce the syllable Da, I enter the prajnaparamita gateway called the Gateway of Boundless Differentiations. (The gateway of boundless differentiations.)
“When I pronounce the syllable Ba, I enter the prajnaparamita gateway called Universal Illumination of the Dharma Realm.”

(Illuminating throughout the Dharma Realm)
When the syllable Gia is uttered, one enters the prajnaparamita gateway called the Universal Wheel That Severs Distinctions. (Universally severing all distinctions)
When the syllable Na is uttered, one enters the prajnaparamita gateway called Attaining the Supreme State of Non-Reliance. (Attaining supreme non-reliance)
When the syllable La is uttered, one enters the prajnaparamita gateway called Stainless Freedom from Reliance. (Free from all defilement and reliance)
When the syllable Da is uttered, one enters the prajnaparamita gateway called the Skillful Means of Non-Retrogression. (Skillful means that never regress)
When the syllable Ba is uttered, one enters the prajnaparamita gateway called the Vajra Field.
When the syllable Do is uttered, one enters the prajnaparamita gateway called the Universal Wheel. (Turning universally)
When the syllable Sa is uttered, one enters the prajnaparamita gateway called the Ocean Treasury. (The treasury of the ocean)
When the syllable Phuoc is uttered, one enters the prajnaparamita gateway called Universal Arising and Abiding. (Abiding and arising universally)
When the syllable Da is uttered, one enters the prajnaparamita gateway called Perfect Light. (Perfect light)
When the syllable Da is uttered, one enters the prajnaparamita gateway called the Accumulation of Distinctions. (The accumulation
of distinctions)
When the syllable Sat Tra is uttered, one enters the prajnaparamita gateway called Universal Light That Quells Afflictions. (Light appearing universally and eliminating afflictions)
When the syllable Ca is uttered, one enters the prajnaparamita gateway called the Cloud Without Distinctions. (A cloud without distinctions)
When the syllable Ta is uttered, one enters the prajnaparamita gateway called Pouring Down Great Rain. (Pouring down great torrents of rain)
When the syllable Ma is uttered, one enters the prajnaparamita gateway called the Great Torrent Rushing and Surging against the Lofty Peaks. (A great torrent rushing and surging against the towering mountain peaks)
When the syllable Gia is uttered, one enters the prajnaparamita gateway called Universal Establishment. (Establishing throughout all places)
When the syllable Tha is uttered, one enters the prajnaparamita gateway called the Treasury of the Equality of Suchness. (The treasury of the equality of suchness)
When the syllable Xa is uttered, one enters the prajnaparamita gateway called Entering the Pure Ocean of the World. (Entering the pure ocean of the world)
When the syllable Toa is uttered, one enters the prajnaparamita gateway called Mindfulness of the Adornments of All Buddhas.
When the syllable Da is uttered, one enters the prajnaparamita gateway called Contemplating and Discerning All Aggregates of Dharmas.
(Contemplating and discerning all aggregates of dharmas)
When the syllable Xa is uttered, one enters the prajnaparamita gateway called Following the Light of the Teaching-Wheels of All Buddhas. (Following the light of the teaching-wheels of all Buddhas)
When the syllable Khu is uttered, one enters the prajnaparamita gateway called the Treasury of Wisdom That Cultivates Causes upon the Grounds. (The treasury of wisdom that cultivates causes upon the grounds)
When the syllable Xoa is uttered, one enters the prajnaparamita gateway called the Treasury That Quells the Oceans of Karma. (The treasury that eliminates the ocean of evil karma)
When the syllables Ta Da are uttered, one enters the prajnaparamita gateway called Casting Off Delusive Obstructions and Revealing Pure Light. (Casting off all delusive obstructions and revealing pure light)
When the syllable Nhuong is uttered, one enters the prajnaparamita gateway called
Creating the Gateway of Worldly Wisdom. (Creating
the gateway of worldly wisdom)
When the syllables Hat La Da are uttered, one enters the prajnaparamita gateway called the Wisdom-Wheel of the Realm of Birth and Death. (The wisdom-wheel that knows the realm of birth and death)
When the syllable Ba is uttered, one enters the prajnaparamita gateway called the Perfect Adornment of the Palace of Omniscience. (Perfect adornment within the palace of omniscience)
When the syllable Xa is uttered, one enters the prajnaparamita gateway called the Treasury of Skillful Means of Practice, Each Distinctly Perfect. (The treasury of skillful means of practice, each distinctly perfected)
When the syllables Ta Ma are uttered, one enters the prajnaparamita gateway called Directly Beholding the Buddhas throughout the Ten Directions. (Directly beholding the Buddhas throughout the ten directions)
When the syllables Ha Ba are uttered, one enters the prajnaparamita gateway called Contemplating All Sentient Beings Lacking Affinities and, through Skillful Means, Gathering Them In and Causing Unobstructed Power to Arise. (Contemplating all sentient beings lacking affinities and, through skillful means, gathering them in and causing wondrous unobstructed power to arise)
When the syllable Tha is uttered, one enters the prajnaparamita gateway called Cultivating the Practice That Proceeds into All Oceans of Merit.
When the syllable Gia is uttered, one enters the prajnaparamita gateway called Upholding the Steadfast Ocean Treasury of All Dharma Clouds. (Firmly upholding the steadfast ocean treasury of all Dharma clouds)
When the syllable Tra is uttered, one enters the prajnaparamita gateway called Universally Beholding the Buddhas of the Ten Directions in Accordance with One’s Vows. (In accordance with one’s vows, universally beholding the Buddhas of the ten directions)
When the syllable Na is uttered, one enters the prajnaparamita gateway called Contemplating the Wheel of Letters Containing Countless Koṭis of Letters. (Contemplating the wheel of letters containing countless koṭis of letters)
When the syllables Ta Pha are uttered, one enters the prajnaparamita gateway called the Ultimate State of Transforming Sentient Beings. (Transforming sentient beings and bringing them to the ultimate state)
When the syllables Ta Ca are uttered, one enters the prajnaparamita gateway called the Vast Treasury of the Universally Illuminating Wheel of Light of Unobstructed Eloquence. (The vast treasury of the wheel of light of unobstructed eloquence that illuminates universally)
When the syllables Da Ta are uttered, one enters the prajnaparamita gateway called Proclaiming the Realms of All Buddha-Dharmas. (Proclaiming the realms of all Buddha-Dharmas)
When the syllables That Gia are uttered, one enters the prajnaparamita gateway called the Universal Roar of Dharma Thunder throughout the Realms of All Sentient Beings. (Throughout the realms of all sentient beings, universally roaring with the thunder of Dharma)
When the syllable Sa is uttered, one enters the prajnaparamita gateway called Enlightening Sentient Beings through the Dharma of Non-Self. (Using the Dharma of non-self to reveal the truth and enable sentient beings to awaken)
When the syllable Da is uttered, one enters the prajnaparamita gateway called the Treasury of Distinctions among All Dharma-Wheels. (The treasury of distinctions among all Dharma-wheels)
Good man! When I utter these letters in this manner, I take these forty-two prajnaparamita gateways as foremost and thereby enter immeasurable and innumerable prajnaparamita gateways.
Good man! I know only this bodhisattva liberation gateway called Skillful Knowledge of All Arts. As for the great bodhisattvas, they are able, with penetrating wisdom that reaches the shore of enlightenment, to master both worldly and supramundane dharmas.

They thoroughly comprehend, without omission, extraordinary methods and skillful crafts. They understand letters and mathematics, medical methods, spells, and techniques for healing every illness. They completely cure sentient beings afflicted by possessing spirits, as well as those suffering from illnesses caused by enemies’ curses and all other kinds of disease.

They also possess complete knowledge of the locations of gold, silver, pearls, coral, vaiḍūrya, maṇi gems, mother-of-pearl, all treasuries of precious objects, and the places where jewels originate; their differing categories and their greater or lesser values; villages, towns, and cities, whether large or small; palaces and gardens; mountains, forests, springs, and ponds; and all places whatsoever where people dwell. Bodhisattvas are able to gather them in through skillful means.

They are also skilled in observing celestial phenomena, geography, the auspicious and inauspicious features of people, the cries of birds and beasts, clouds and atmospheric signs, climate, abundant and failed harvests, and the security or peril of kingdoms. They thoroughly comprehend all worldly arts to their very source. They can also discern supramundane dharmas, establish their correct names, explain their meanings, contemplate their essence and characteristics, cultivate practices in accordance with them, and enter them through wisdom.

They are free from doubt, ignorance, obstinate dullness, distress, and submersion, and they directly realize them all. How could I know or describe all their practices and merits?
Good man! In the land of Magadha there is a village in which stands the city of Varjana. In that city dwells an upasika named Bhadrottama.

You should go there and ask: How does a bodhisattva learn the bodhisattva practices and cultivate the bodhisattva path?
The youth Sudhana then bowed at the feet of the youth Master of All Arts, circumambulated him countless times, gazed upon him with affectionate admiration, and took his leave.
Sudhana went to the city of Bà-trớ-na, bowed at the feet of the upasika Victorious Wisdom, circumambulated her many times, and then respectfully stood to one side with palms joined and said:
—Noble One! I have aroused the aspiration for unsurpassed bodhi, but I do not yet know how a bodhisattva learns the bodhisattva practices or how a bodhisattva cultivates the bodhisattva path.
I have heard that the Noble One teaches skillfully; I beseech you to instruct me.
The upasika Victorious Wisdom said:
—Good man! I have attained the bodhisattva liberation called the Bodhimanda Without a Place of Reliance. I have fully comprehended this liberation and teach it to everyone.
I have also attained the Inexhaustible Samadhi. It is not that this samadhi itself is either exhaustible or inexhaustible, but rather that it can bring forth the qualities of omniscience: inexhaustible vision, inexhaustible hearing, inexhaustible smell, inexhaustible taste, inexhaustible bodily awareness, inexhaustible mental awareness, inexhaustible merit throughout the three times, inexhaustible light of wisdom, and inexhaustible swift spiritual powers.
Good man! I know only this bodhisattva liberation, the Bodhimanda Without a Place of Reliance. How could I fully know or describe the practices and virtues of the great bodhisattvas, whose every meritorious practice is free from attachment?
Good man! To the south is a city called Fertile Field. In that city is an elder named Steadfast Liberation. You should go there and ask him: How does a bodhisattva learn the bodhisattva practices, and how does a bodhisattva cultivate the bodhisattva path?
Sudhana then bowed to the upasika Victorious Wisdom, circumambulated her countless times, gazed upon her with affectionate admiration, and took his leave.
Sudhana gradually made his way to that city. He went to the elder Steadfast Liberation, respectfully bowed at his feet, circumambulated him many times, and stood to one side with palms joined, saying:
—Noble One! I have aroused the aspiration for unsurpassed bodhi, but I do not yet know how a bodhisattva learns the bodhisattva practices or how a bodhisattva cultivates the bodhisattva path.
I have heard that the Noble One teaches skillfully; I beseech you to instruct me. The elder said:
—Good man! I have attained the bodhisattva liberation called Pure Adornment of Unattached Mindfulness.
Ever since attaining this liberation, I have unceasingly and diligently sought the true Dharma from all the Buddhas throughout the ten directions.
Good man! I know only this liberation, Pure Adornment of Unattached Mindfulness. As for the great bodhisattvas who have attained fearlessness like the lion’s roar and abide in vast merit and wisdom, how could I know or describe their practices and virtues?
Good man! Here in this very city is an elder named Wondrous Moon, whose house always radiates light. You should go there and ask him: How does a bodhisattva learn the bodhisattva practices, and how does a bodhisattva cultivate the bodhisattva path?
Sudhana then bowed to the elder Steadfast Liberation, circumambulated him countless times, and took his leave.
Sudhana sought out the house of the elder Wondrous Moon, bowed at his feet, circumambulated him many times, and respectfully joined his palms, saying:
—Noble One! I have aroused the aspiration for unsurpassed bodhi, but I do not yet know how a bodhisattva learns the bodhisattva practices or how a bodhisattva cultivates the bodhisattva path.
I have heard that the Noble One teaches skillfully; I beseech you to instruct me.
The elder Wondrous Moon said:
—Good man! I have attained the bodhisattva liberation called Luminous Light of Pure Wisdom.
Good man! I know only this liberation, Luminous Light of Pure Wisdom. As for the great bodhisattvas who have realized immeasurable gateways of liberation, how could I fully know or describe their practices and virtues?
Good man! To the south of this place is a city called Birth. There is an elder there named Invincible Army. You should go there and ask him how a bodhisattva learns the bodhisattva practices and how a bodhisattva cultivates the bodhisattva path.
Sudhana then bowed at the feet of the elder Wondrous Moon, circumambulated him countless times, gazed upon him with lingering admiration, and took his leave. Sudhana gradually made his way to the city of Birth, bowed at the feet of the elder Invincible Army, and respectfully joined his palms, saying:
—Noble One! I have aroused the aspiration for unsurpassed bodhi, but I do not yet know how a bodhisattva learns the bodhisattva practices or how a bodhisattva cultivates the bodhisattva path. I have heard that the Noble One teaches skillfully; I beseech you to instruct me.
The elder Invincible Army said:
—Good man! I have attained the bodhisattva liberation called Inexhaustible Characteristics.
Because I have realized this bodhisattva liberation, I behold immeasurable Buddhas and have attained the inexhaustible treasury.
Good man! I know only this liberation, Inexhaustible Characteristics. As for the great bodhisattvas who have attained boundless wisdom and unobstructed eloquence, how could I know or describe their practices and virtues?
Good man! South of this city is a village called Chi vi pháp. In it is a brahmin named Utmost Tranquility. You should go there and ask him: How does a bodhisattva learn the bodhisattva practices and cultivate the bodhisattva path?
Sudhana then bowed to the elder Invincible Army, circumambulated him countless times, gazed upon him with affectionate admiration, and took his leave.
Sudhana gradually traveled south and arrived at that village. He bowed at the feet of the brahmin Utmost Tranquility, circumambulated him many times, and respectfully joined his palms, saying:
—Noble One! I have aroused the aspiration for unsurpassed bodhi, but I do not yet know how a bodhisattva learns the bodhisattva practices or how a bodhisattva cultivates the bodhisattva path.
I have heard that the Noble One teaches skillfully; I beseech you to instruct me. The brahmin said:
—Good man! I have attained the bodhisattva liberation called Words That Fulfill Vows.
Through these truthful words, the bodhisattvas of the past, present, and future do not regress from the path to unsurpassed bodhi—that is, they did not regress, do not now regress, and will not regress.
Because I abide in truthful vows, whatever I undertake is fulfilled according to my wishes.
Good man! I know only this liberation of Truthful Vows. As for the great bodhisattvas whose every movement, whether walking or standing, never contradicts their truthful vows, whose every decisive utterance is true and never false, and from whom immeasurable virtues are thereby brought forth, how could I fully know or describe their practices and virtues?
Good man! To the south of this region is a city called Gateway of Wondrous Flowers of Mind. There is a youth there named Virtue Born, and also a maiden named Possessing Virtue. You should go there and ask them how a bodhisattva learns the bodhisattva practices and how a bodhisattva cultivates the bodhisattva path.
At that time, the youth Sudhana bowed to the brahmin Utmost Tranquility, thereby displaying his reverence for the Dharma, circumambulated him countless times, gazed upon him with lingering admiration, and took his leave, proceeding southward.