大方廣佛華嚴經

Good Wealth gave rise to a mind of the utmost reverence toward spiritual benefactors. He brought forth vast and pure understanding and wisdom. He constantly recollected the Mahayana and single-mindedly sought the wisdom of the Buddhas.

He vowed to behold all Buddhas and contemplate the realms of the Dharma. Unobstructed wisdom was ever present before him. He resolutely and clearly knew the ultimate reality of all dharmas, the limit of eternal abiding, the limits of all moments throughout the three periods of time, the limit like empty space, the nondual limit, the limit of the non-differentiation of all dharmas, the limit of the unobstructedness of all meanings, the limit of the indestructibility of all kalpas, and the limit beyond limits of all Tathagatas.

His mind made no distinctions among any of the Buddhas. He broke through every net of conceptual thought and abandoned all attachments. He grasped neither the assemblies at the bodhimandas of the Buddhas nor the pure lands of the Buddhas.

He knew that all sentient beings were without self. He knew that all sounds were like echoes. He knew that all forms were like reflections.

Good Wealth journeyed southward, gradually arriving at the city of Lion’s Valiant Advance, where he sought the maiden Compassionate Conduct. He heard that the maiden was the daughter of King Lion Banner, was attended by five hundred maidens, and dwelt in the Vairocana Treasury Palace, seated upon a Lion-Dragon Sandalwood Seat adorned with a golden-threaded net and celestial robes, where she expounded the wondrous Dharma.

Good Wealth came to the gate of the royal palace. Seeing an immeasurable multitude entering the palace, he asked, “For what purpose are you entering the royal palace today?”

The multitude replied, “We wish to hear the maiden Compassionate Conduct expound the wondrous Dharma.”

Having heard this, Good Wealth also entered the royal palace. He saw the Vairocana Treasury Palace, with a floor of crystal, pillars of lapis lazuli, walls of vajra, and enclosing walls of Jambunada gold. Hundreds of thousands of lights formed its gateways, and it was adorned with innumerable jewels and mani gems. Mani mirrors, repositories of jewels, adorned it on every side. It was ornamented with the most excellent mani jewels in the world. Innumerable jeweled nets were spread overhead, and hundreds of thousands of golden bells emitted wondrous sounds.

The maiden Compassionate Conduct had skin the color of refined gold, violet-blue eyes, and blue-black hair. She expounded the Dharma in a Brahma voice.

When the youth Good Wealth saw her, he bowed at the feet of the maiden Compassionate Conduct, circumambulated her to the right innumerable times, then joined his palms reverently and said:

“Noble One! I have already brought forth the aspiration for unsurpassed bodhi, but I do not yet know how bodhisattvas study the bodhisattva practices and cultivate the bodhisattva path. I have heard that the Noble One is skilled in giving instruction. I pray that you explain this to me.”

The maiden told Good Wealth:

“Good man! You should contemplate the adornments of this palace of mine.”

Good Wealth respectfully obeyed, bowed, and contemplated the entire palace. He saw that within every wall, every pillar, every mirror, every mark, every image, every mani jewel, every ornament, every bell, every jeweled tree, every jeweled figure, and every jeweled necklace were manifested all the Tathagatas throughout the Dharma Realm: from their initial generation of the aspiration, their cultivation of bodhisattva practices, and their fulfillment of great vows, to their perfection of merit and virtue, attainment of complete and perfect enlightenment, turning of the wondrous Dharma wheel, and even their manifestation of entry into nirvana.

All such images appeared with perfect clarity, just as the sun, moon, and stars throughout empty space are all visible in still, limpid water. This was due to the power of the roots of goodness cultivated by the maiden Compassionate Conduct in past lives.

Good Wealth kept in mind all the manifestations of the Buddhas that he had seen, then stood with palms joined and gazed reverently upon the maiden.

The maiden told Good Wealth:

“Good man! This is the gateway of the Universally Adorned Prajnaparamita. In the presence of Buddhas as numerous as the grains of sand in thirty-six Ganges Rivers, I sought and attained this Dharma. Each of those Buddha-Tathagatas employed a different gateway to enable me to enter this gateway of the Universally Adorned Prajnaparamita. The Dharma taught by one Buddha was not repeated by any of the other Buddhas.”

Good Wealth asked:

“Noble One! What is the realm of this gateway of the Universally Adorned Prajnaparamita?”

Compassionate Conduct replied:

“Good man! When I enter this gateway of the Universally Adorned Prajnaparamita and, in accord with it, incline my mind toward it, contemplate it, recollect it, and discern it, I immediately attain the Universal Gateway Dharani, and millions of innumerable gateways of dharani all become present before me.”

Namely: the dharani gateway of Buddha-lands, the dharani gateway of Buddhas, the dharani gateway of the Dharma, the dharani gateway of sentient beings, the dharani gateway of the past, the dharani gateway of the future, the dharani gateway of the present, the dharani gateway of the abiding limit, the dharani gateway of merit, the dharani gateway of the requisites that assist the path of merit, the dharani gateway of wisdom, the dharani gateway of the requisites that assist the path of wisdom, the dharani gateway of all vows, the dharani gateway of discerning all vows, the dharani gateway of cultivating all practices, the dharani gateway of pure practices, the dharani gateway of perfect practices, the dharani gateway of karma, the dharani gateway of the indestructibility of karma,

the dharani gateway of the continuous flow of karma, the dharani gateway of that which is wrought by karma, the dharani gateway of relinquishing evil karma, the dharani gateway of cultivating right karma, the dharani gateway of mastery over karma, the dharani gateway of wholesome conduct, the dharani gateway of samadhi, the dharani gateway of conforming with samadhi, the dharani gateway of contemplating samadhi, the dharani gateway of the realm of samadhi, the dharani gateway of emerging from samadhi, the dharani gateway of spiritual powers, the dharani gateway of the ocean of mind, the dharani gateway of the manifold states of mind, the dharani gateway of the upright mind, the dharani gateway of illuminating the dense forest of the mind,

the dharani gateway of disciplining and purifying the mind, the dharani gateway of knowing whence sentient beings are born, the dharani gateway of knowing the active afflictions of sentient beings, the dharani gateway of knowing the habitual tendencies of sentient beings, the dharani gateway of knowing skillful means concerning the afflictions, the dharani gateway of knowing the understandings of sentient beings, the dharani gateway of knowing the practices of sentient beings, the dharani gateway of knowing the differing practices of sentient beings, the dharani gateway of knowing the natures of sentient beings, the dharani gateway of knowing the desires of sentient beings, the dharani gateway of knowing the perceptions of sentient beings,

the dharani gateway of seeing throughout the ten directions, the dharani gateway of expounding the Dharma, the dharani gateway of great compassion, the dharani gateway of great loving-kindness, the dharani gateway of quiescence, the dharani gateway of the path of language, the dharani gateway of skillful and unskillful means, the dharani gateway of accord, the dharani gateway of distinctions, the dharani gateway of universal entry, the dharani gateway of the unobstructed limit, the dharani gateway of universal pervasion, the dharani gateway of the Buddha-Dharma, the dharani gateway of the Dharma of bodhisattvas, the dharani gateway of the Dharma of shravakas, the dharani gateway of the Dharma of pratyekabuddhas, the dharani gateway of worldly dharmas,

the dharani gateway of the formation of worlds, the dharani gateway of the destruction of worlds, the dharani gateway of the abiding of worlds, the dharani gateway of pure worlds, the dharani gateway of defiled worlds, the dharani gateway of manifesting purity in defiled worlds, the dharani gateway of manifesting purity in pure worlds, the dharani gateway of worlds of pure defilement, the dharani gateway of divinely pure worlds, the dharani gateway of uneven worlds, the dharani gateway of even worlds, the dharani gateway of inverted worlds, the dharani gateway of worlds like Indra’s net, the dharani gateway of the turning of worlds, the dharani gateway of knowing how worlds abide in dependence upon perception, the dharani gateway of the subtle entering the coarse,

the dharani gateway of the coarse entering the subtle, the dharani gateway of seeing all Buddhas, the dharani gateway of discerning the bodies of Buddhas, the dharani gateway of the net of adornments of the Buddhas’ radiance, the dharani gateway of the perfect voices of the Buddhas, the dharani gateway of the Dharma wheels of the Buddhas, the dharani gateway of accomplishing the Dharma wheels of the Buddhas, the dharani gateway of the distinctions among the Dharma wheels of the Buddhas, the dharani gateway of the nondifferentiation of the Dharma wheels of the Buddhas, the dharani gateway of explaining the wheels of the Buddhas, the dharani gateway of turning the Dharma wheels of the Buddhas, the dharani gateway of being able to perform the work of the Buddhas,

the dharani gateway of discerning the assemblies of the Buddhas, the dharani gateway of entering the ocean of the Buddhas’ assemblies, the dharani gateway of universally illuminating the powers of the Buddhas, the dharani gateway of the samadhis of all Buddhas, the dharani gateway of the sovereign functioning of the samadhis of all Buddhas, the dharani gateway of the abodes of all Buddhas, the dharani gateway of that which is upheld by all Buddhas, the dharani gateway of the transformations of all Buddhas, the dharani gateway of all Buddhas’ knowledge of the mental activities of sentient beings, the dharani gateway of the miraculous manifestations of all Buddhas’ spiritual powers, the dharani gateway of dwelling in the Tushita Heaven palace through to entering nirvana,

the dharani gateway of benefiting immeasurable sentient beings, the dharani gateway of entering the extremely profound Dharma, the dharani gateway of entering the subtle and wondrous Dharma, the dharani gateway of the bodhi-mind, the dharani gateway of giving rise to the bodhi-mind, the dharani gateway of supporting the bodhi-mind, the dharani gateway of all vows, the dharani gateway of all practices, the dharani gateway of spiritual powers, the dharani gateway of liberation, the dharani gateway of pure retention, the dharani gateway of the purity of the wheel of knowledge, the dharani gateway of the purity of wisdom, the dharani gateway of immeasurable bodhi, and the dharani gateway of the purity of one’s own mind.

Good Man! I know only this gateway of the universally adorned prajnaparamita.

As for the great bodhisattvas, their minds are vast, pervading the realm of empty space; they enter the dharmadhatu and perfect their merit. They abide in supramundane dharmas and remain far removed from worldly conduct. With pure eyes of knowledge, they universally contemplate the dharmadhatu.

Their minds of wisdom are as vast as empty space. They clearly perceive every realm without exception. They attain the great radiant treasury of the unobstructed stage.

They skillfully discern the meanings of all dharmas. They carry out worldly deeds without being defiled by worldly dharmas. They can benefit the world without being corrupted by it.

They universally serve as a refuge for all worlds. They fully know the mental activities of all beings in the world and expound the Dharma to them according to what is appropriate. At all times, they are ever sovereign and free.

How, then, could I know or fully describe their meritorious practices?

Good Man! To the south of here is a land named Three Eyes. In that place is a bhikshu named Good Vision. Go to him and ask how a bodhisattva should train in bodhisattva practices and cultivate the bodhisattva path.

The youth Sudhana bowed at the feet of the maiden Maitrayani, circumambulated her to the right countless times, and, gazing up at her with affectionate longing, took his leave and departed.

At that time, Sudhana contemplated the extreme profundity of the practices in which bodhisattvas abide, the extreme profundity of the Dharma realized by bodhisattvas, the extreme profundity of that into which bodhisattvas enter, the extreme profundity of subtle knowledge concerning sentient beings, the extreme profundity of the world’s abiding in dependence upon perception, the extreme profundity of the actions performed by sentient beings, the extreme profundity of the continuous flow of sentient beings’ minds, the extreme profundity of sentient beings being like reflections of light, the extreme profundity of the names of sentient beings, and the extreme profundity of the speech of sentient beings.

He contemplated the extreme profundity of adorning the dharmadhatu, the extreme profundity of planting karmic practices, and the extreme profundity of karma adorning the world.

Traveling gradually southward, Sudhana reached the land of Three Eyes and sought the bhikshu Good Vision. He saw that bhikshu walking in meditation in a forest. He was young, with a handsome countenance.

His blue-black hair curled to the right and was not disheveled. On the crown of his head was an ushnisha. His skin was golden in hue, and his neck bore three folds.

His forehead was broad and even. His eyes were long and wide like blue lotuses. His lips and mouth were clean and red like bimba fruit.

On his chest was the character “卍.” Seven parts of his body were full and even. His arms were slender and long, and his fingers were joined by webbing. On the palms of his hands and the soles of his feet were vajra wheels.

His body was wondrously beautiful, like that of a god of the Pure Abodes. Its upper and lower parts were upright and well-proportioned like a nyagrodha tree. All the marks of a great person and the secondary characteristics were perfect and complete.

He was majestic like the Snow Mountain. His eyes gazed without blinking, and a halo extended one fathom around him. His wisdom was vast like the great ocean.

Amid all objects and realms, his mind remained unmoved. Whether sinking or excited, whether knowing or unknowing, every movement and conceptual proliferation had been entirely eliminated. He had attained the Buddhas’ realm of equality.

With great compassion, he taught and transformed sentient beings without ever abandoning them, wishing to benefit and bring joy to all sentient beings, wishing to reveal the Dharma-eye of the Tathagata, and wishing to follow the path trodden by the Tathagata. Neither slowly nor swiftly, he walked in meditation with careful, steady steps.

Immeasurable devas, nagas, beings of the eight classes, humans, and nonhumans surrounded him before and behind.

The Direction-Ruling Spirits turned with him in each direction and guided the way ahead.

The Footstep-Attending Spirits held precious lotus flowers beneath the bhikshu’s feet.

The Inexhaustible Light Spirits emitted radiance that dispelled the darkness.

The Jambudvipa Banner Grove Spirits scattered exquisite flowers.

The Immovable Treasury Earth Spirits revealed precious treasuries.

The Universal Radiance Space Spirits adorned empty space.

The Ocean of Virtues Accomplished Deity rained down stainless treasury mani jewels.

The Mount Sumeru Deity bowed his head in reverence, bent his body, and joined his palms.

The Unobstructed Power Wind Deity scattered beautiful, fragrant flowers.

The Harmonious Spring Night-ruling Deity adorned his body and prostrated his entire body upon the ground.

The Ever-Awakened Presiding Deity held a mani banner that illuminated all directions and, while abiding in midair, emitted great light.

Youth Sudhana came before the bhikshu Good Vision, bowed at his feet, joined his palms, bent forward, and said:

“Venerable Sage! I have brought forth the resolve for unsurpassed bodhi and seek the bodhisattva practices. I have heard that the Venerable Sage is skilled in revealing and explaining the bodhisattva paths. I pray that you will teach me how to study the bodhisattva practices and how to cultivate the bodhisattva path.”

The bhikshu Good Vision said:

“Good man! I am still young, and it has not been long since I left the household life.

“In this lifetime, I have purified and cultivated the holy life in the presence of Buddhas as numerous as the sands of thirty-six Ganges Rivers. In the presence of some Buddhas, I cultivated for one day and one night. In the presence of some Buddhas, I cultivated for seven days and seven nights.

In the presence of some Buddhas, I cultivated for half a month, or one month, one year, one hundred years, ten thousand years, one hundred million years, nayutas of years, and even, in the presence of some Buddhas, for ineffably ineffable years. For one minor kalpa, half a great kalpa, one great kalpa, one hundred great kalpas, and even ineffably ineffable great kalpas, I heard the wondrous Dharma and accepted and practiced the teachings of the Buddhas, adorned my vows, entered their states of realization, purified and cultivated meritorious practices, and fully perfected the ocean of the six paramitas.

“I also saw those Buddhas attain the Way and expound the Dharma, each distinctly and without confusion, preserving and maintaining their bequeathed teachings until their extinction.

“I also knew the vows those Buddhas had formerly made: with the power of vows and samadhi, they adorned and purified all Buddha-lands; with the power of samadhi, they entered all practices and purely cultivated all bodhisattva practices; and with the power of the liberating vehicle of Samantabhadra, they purified all the paramitas of the Buddhas.

“Moreover, good man, when I practice walking meditation, in a single thought all the ten directions appear before me, because my wisdom is pure. In a single thought, all worlds appear before me, because I pass through ineffably ineffable worlds. In a single thought, ineffably ineffable Buddha-lands are all adorned and purified, because I have accomplished the power of great vows.

In a single thought, the diverse practices of ineffably ineffable sentient beings all appear before me, because I possess the ten powers of wisdom. In a single thought, ineffably ineffable pure bodies of Buddhas all appear before me, because I have accomplished the power of Samantabhadra’s practices and vows. In a single thought, I reverently make offerings to Tathagatas as numerous as the motes of dust in ineffably ineffable Buddha-lands, because I have accomplished the power of a gentle and compliant mind and the vow to make offerings to the Tathagatas.

In a single thought, I receive the Dharma of ineffably ineffable Tathagatas, because I have attained the power of the dharani that realizes innumerable distinct teachings and preserves and maintains the Dharma wheel. In a single thought, ineffably ineffable oceans of bodhisattva practices all appear before me, because I have attained the power of the vow to diligently cultivate all practices like Indra’s net. In a single thought, ineffably ineffable oceans of samadhis all appear before me, because I have attained the power of the vow whereby, through one samadhi gateway, I enter all samadhi gateways and purify them all.

In a single thought, ineffably ineffable oceans of faculties all appear before me, because I have attained the power of the vow to comprehend the utmost limits of all faculties and to see all faculties within a single faculty. In a single thought, periods of time as numerous as the motes of dust in ineffably ineffable Buddha-lands all appear before me, because I have attained the power of the vow to turn the Dharma wheel throughout all periods of time, so that although the realm of sentient beings may come to an end, the Dharma wheel remains inexhaustible.

In a single thought, ineffably ineffable oceans of all three periods of time all appear before me, because I have attained the power of the vow of wisdom’s radiant light, which clearly knows every stage of the three periods of time throughout all worlds.

“Good man! I know only this bodhisattva liberation gateway of the Lamp of Accordance.

“As for the great bodhisattvas, they are like vajra lamps, rightly born in the household of the Tathagata. They have fully accomplished the immortal life faculty and constantly keep the lamp of wisdom burning, never allowing it to be extinguished.

“Their bodies are firm and cannot be obstructed or destroyed. They manifest bodily forms and characteristics like illusions, like the immeasurable distinctions of phenomena arising through conditions. In accordance with the minds of sentient beings, they individually display forms, appearances, colors, and marks that are unequaled in the world.

Neither virulent poisons nor disasters of fire can harm them. Like vajra mountains, they cannot be destroyed by anyone. They subdue all demons and followers of non-Buddhist paths.

Their bodies are beautiful and excellent, like mountains of pure gold. Among humans and devas they are especially sublime. Their noble renown is vast, and there is no one who has not heard of them.

They behold all worlds as though directly before their eyes. They expound the profound Dharma treasury, as inexhaustible as the ocean. They emit great light that shines throughout the ten directions.

“If anyone sees these great bodhisattvas, all great mountains of obstruction are shattered, all roots of unwholesomeness are pulled out, and vast roots of goodness are planted.

“Such beings are exceedingly difficult to encounter and exceedingly difficult to see appear in the world. How could I know or describe their virtuous practices?

“Good man! South of here is a country named Renowned. On a riverbank in that land lives a youth named Sovereign Lord. Go there and ask him how a bodhisattva studies the bodhisattva practices and cultivates the bodhisattva path.”

At that time, Youth Sudhana wished to perfect the courageous and pure practices of a bodhisattva. He wished to attain the radiance of a bodhisattva’s great power. He wished to cultivate the unsurpassed and inexhaustible meritorious practices of a bodhisattva.

He wished to fulfill a bodhisattva’s steadfast great vows. He wished to accomplish a bodhisattva’s vast and profound mind. He wished to uphold the immeasurable supreme practices of a bodhisattva.

He was never weary or satisfied in bringing forth the bodhisattva resolve. He vowed to enter all the virtues of a bodhisattva. He wished always to gather in and guide all sentient beings.

He wished to transcend the desolate wilderness of birth and death. He always delighted in seeing and hearing spiritual benefactors and was never weary or satisfied in serving and making offerings to them. Sudhana bowed at the feet of the bhikshu Good Vision, circumambulated him countless times to the right, gazed up at him earnestly, bade farewell, and departed.

Youth Sudhana received the teachings of the bhikshu Good Vision, remembered, accepted, upheld, contemplated, and cultivated them, understood them clearly and decisively, and awakened to and entered that Dharma gateway.

Assemblies of devas, nagas, yakshas, and gandharvas surrounded Youth Sudhana, accompanying him before and behind.

Upon arriving in the country of Renowned, Sudhana searched for the youth Sovereign Lord. He saw the youth on a riverbank, playing with ten thousand other youths by gathering sand.

Sudhana approached, bowed at the feet of the youth Sovereign Lord, circumambulated him countless times to the right, respectfully joined his palms, and said:

“Venerable Sage! I have brought forth the resolve for unsurpassed bodhi, but I do not yet know how a bodhisattva studies the bodhisattva practices or how a bodhisattva cultivates the bodhisattva path. I pray that the Venerable Sage will explain this to me.”

The youth Sovereign Lord said:

“Good man! Long ago, in the presence of the Youth Manjushri, I studied writing, numbers, calculation, seals, and other such arts, and thereupon awakened to and entered the Dharma gateway of wisdom and spiritual powers pertaining to all arts and crafts.”

Through this Dharma gateway, I have come to understand worldly disciplines such as writing, arithmetic, calculation, seals, realms, and domains. I can also cure all illnesses such as wind disorders, insanity, emaciation, afflictions caused by ghosts and spirits, and so forth. I can also establish cities, towns, villages, settlements, gardens, groves, shrines, towers, palaces, and dwellings.

I am also skilled in taming and training celestial steeds, and I know well how to conduct every kind of enterprise, including farming and commerce, so that taking up or relinquishing, advancing or withdrawing, are all appropriate to the circumstances. Moreover, I can clearly discern the bodily characteristics of sentient beings, whether they do good or evil, and whether they will be born in wholesome or unwholesome realms.

I know that this person is suited to attain the path of the Sravaka Vehicle, that person is suited to attain the path of the Pratyekabuddha Vehicle, and another person is suited to enter the ground of all-knowledge. I know all such matters, and I also enable sentient beings to study these teachings so that they may grow, become firmly established, and ultimately attain purity.

Good Man! I also know the bodhisattvas’ method of calculation. One hundred lakshas make one koti.

A koti multiplied by a koti makes one ayuta. An ayuta multiplied by an ayuta makes one nayuta. A nayuta multiplied by a nayuta makes one bimbara.

A bimbara multiplied by a bimbara makes one kankara. Continuing in full detail, an utpala multiplied by an utpala makes one padma. A padma multiplied by a padma makes one asamkhya.

An asamkhya multiplied by an asamkhya makes one shu. A shu multiplied by a shu makes one yu. A yu multiplied by a yu makes one innumerable.

An innumerable multiplied by an innumerable makes one revolution of the innumerable. A revolution of the innumerable multiplied by a revolution of the innumerable makes one immeasurable. An immeasurable multiplied by an immeasurable makes one revolution of the immeasurable.

A revolution of the immeasurable multiplied by a revolution of the immeasurable makes one boundless. A boundless multiplied by a boundless makes one revolution of the boundless. A revolution of the boundless multiplied by a revolution of the boundless makes one unequalled.

An unequalled multiplied by an unequalled makes one revolution of the unequalled. A revolution of the unequalled multiplied by a revolution of the unequalled makes one uncountable. An uncountable multiplied by an uncountable makes one revolution of the uncountable.

A revolution of the uncountable multiplied by a revolution of the uncountable makes one inexpressible. An inexpressible multiplied by an inexpressible makes one revolution of the inexpressible. A revolution of the inexpressible multiplied by a revolution of the inexpressible makes one inconceivable.

An inconceivable multiplied by an inconceivable makes one revolution of the inconceivable. A revolution of the inconceivable multiplied by a revolution of the inconceivable makes one incalculable. An incalculable multiplied by an incalculable makes one revolution of the incalculable.

A revolution of the incalculable multiplied by a revolution of the incalculable makes one unspeakable. An unspeakable multiplied by an unspeakable makes one revolution of the unspeakable. A revolution of the unspeakable multiplied by a revolution of the unspeakable makes one unspeakable-unspeakable.

An unspeakable-unspeakable multiplied by an unspeakable-unspeakable makes one revolution of the unspeakable-unspeakable.

Good Man! Using this bodhisattvas’ method of calculation, I can calculate an immense heap of sand extending for immeasurable yojanas and know exactly how many grains of sand it contains. I can also calculate and know how many worlds in the east, in all their different kinds, are established in successive order. The same is true of the other nine directions.

I can also calculate and know how many worlds there are throughout the ten directions, whether broad or narrow, large or small, and know their names. I clearly know all the names of the kalpas therein, the names of all the Buddhas, the names of all sentient beings, the names of all karmas, the names of all bodhisattvas, and the names of all truths.

Good Man! I know only this one Dharma gateway of the light of wisdom of great spiritual powers embracing all crafts.

As for the great bodhisattvas, they can know the number of all sentient beings, the number of all categories of dharmas, the numerical distinctions among all dharmas, the number of all things throughout the three periods of time, the names and numbers of all sentient beings, the names and numbers of all dharmas, the number of all Tathagatas, the names and numbers of all Buddhas, the number of all bodhisattvas, and the names and numbers of all bodhisattvas.

How, then, could I know or describe their virtues? How could I reveal their practices and spheres of realization? How could I praise their supreme powers, explain their aspirations, proclaim their aids to the path, reveal their great vows, extol their wondrous practices, elucidate their paramitas, expound their purity, or even generate their sublime light of wisdom?

Good Man! South of here is a great city named Sea-Abode. In that city is an upasika named Perfectly Endowed. Go to her and ask how a bodhisattva should train in bodhisattva practices and cultivate the bodhisattva path.

When the youth Sudhana heard these words, the hairs on his entire body stood on end, and he rejoiced immeasurably. He attained a rare mind of joyful faith and brought forth a vast resolve to benefit sentient beings. He became able to perceive clearly all Buddhas appearing successively in the world and to penetrate the profound and pure Dharma-wheel of wisdom. Among beings of every kind, he could manifest a body appropriate to each kind. He understood the equality of the spheres of the three periods of time, brought forth an inexhaustible ocean of virtues, emitted the sovereign light of great wisdom, and opened the locks upon the gates of the city of the three realms.

Sudhana bowed at the feet of the youth Lord of Freedom, circumambulated him countless times, gazed up at him earnestly, took his leave, and departed.

Then Sudhana contemplated and reflected upon the teachings of his spiritual benefactor, like the great ocean receiving torrential rain without ever being satiated. He thought: The teachings of a spiritual benefactor are like the spring sun, causing the roots and sprouts of all wholesome dharmas to grow. The teachings of a spiritual benefactor are like the full moon, bringing coolness wherever its light reaches.

The teachings of a spiritual benefactor are like the Snow Mountains in summer, relieving birds and beasts of heat and thirst. The teachings of a spiritual benefactor are like the sun shining upon a fragrant pond, causing all the lotus blossoms of wholesome intentions to open. The teachings of a spiritual benefactor are like a great precious jewel, filling the mind with the treasures of the Dharma.

The teachings of a spiritual benefactor are like the jambu tree, amassing all the flowers and fruits of merit and wisdom. The teachings of a spiritual benefactor are like a great Dragon King, roaming freely through the sky. The teachings of a spiritual benefactor are like Mount Sumeru, within which abide the immeasurable wholesome dharmas of the Trayastrimsa Heaven.

The teachings of a spiritual benefactor are like Sakra surrounded by his assembly: none can outshine or overshadow them, and they can subdue adherents of other paths and the hosts of Mara.

Journeying onward, Sudhana eventually reached the city of Sea-Abode and sought out the home of the upasika Perfectly Endowed. Her house was exceedingly spacious and adorned in many ways, with enclosing walls made entirely of precious substances. On all four sides were gates adorned with jewels.

Sudhana entered the house and saw the upasika Perfectly Endowed seated upon a jeweled throne. She was advanced in years, yet beautiful, dignified, and worthy of reverence. She wore white garments, let her hair hang loose, and wore no jeweled necklace.

The majestic virtue and radiance of this upasika’s physical form were equaled by none except Buddhas and great bodhisattvas.

Within the house were ten kotis of seats, surpassing those of humans and devas. All had appeared through the karmic power of the bodhisattva.

There were no garments, food, drink, or any other provisions for sustaining life in the house. Before the upasika there was only a small bowl.

There were also ten thousand maidens, as beautiful as celestial maidens, surrounding her. Their bodies were adorned with wondrous jewels, and their gentle speech delighted all who heard it. These maidens constantly attended upon both sides of the upasika, contemplating and observing, bowing their heads and bending their bodies, ready to carry out her commands.

From their bodies issued a fragrance that spread everywhere. Any beings who encountered this fragrance attained non-retrogression: they had no thoughts of anger or harm, no thoughts of resentment or enmity, no thoughts of greed or jealousy, no thoughts of flattery or deceit, no thoughts of malice, no thoughts of attachment or aversion, no thoughts of wrath, no thoughts of inferiority, and no thoughts of pride. They brought forth impartial minds, aroused great loving-kindness, resolved to benefit others, abided in moral discipline, and abandoned craving.

Those who saw the bodies of these maidens became free from defiling desire. Those who heard their voices rejoiced with delight.

Sudhana bowed before the upasika, reverently circumambulated her to the right, joined his palms, and said:

“Venerable Sage! I have already brought forth the aspiration for unsurpassed bodhi, but I do not yet know how a bodhisattva studies the bodhisattva practices or how a bodhisattva cultivates the bodhisattva path.

“I have heard that the Venerable Sage is skilled in giving instruction. I beseech you to explain this to me.”

The upasika Cụ Túc said:

“Good man! I have attained the bodhisattva’s liberation called the Treasury of Inexhaustible Merit.

“From within this single small bowl, according to the preferences of all beings, I can produce all kinds of delicious foods and beverages, causing them all to be fully satisfied.

“Suppose there were a hundred beings, a thousand beings, or even ineffably ineffable numbers of beings; suppose there were beings as numerous as the dust motes in Jambudvipa, beings as numerous as the dust motes in a world of four continents, beings as numerous as the dust motes in a small chiliocosm, a medium chiliocosm, or a great chiliocosm, or even beings as numerous as the dust motes in ineffably ineffable Buddha-lands. Suppose all beings throughout the worlds of the ten directions were present: according to their preferences, I could cause every one of them to be fully satisfied. Yet the provisions within this small bowl would remain inexhaustible and would not diminish in the least.

“As with these foods and beverages, so it is with every kind of supreme flavor, every kind of bed and seat, every kind of garment, every kind of mat and cushion, every kind of vehicle, every kind of flower, every kind of floral garland, every kind of fragrance, every kind of paste incense, every kind of burning incense, every kind of powdered incense, every kind of precious jewel, every kind of jeweled necklace, every kind of standard, every kind of banner, every kind of parasol, and every kind of sublime provision: whatever all beings desire, I cause them to receive in full.

“Furthermore, good man! Suppose that in a single world in the east, shravakas and pratyekabuddhas partook of my food; they would all realize the fruit of the shravaka or the fruit of the pratyekabuddha and abide in their final body. As it is in one world, so it would be in a hundred worlds, a hundred million worlds, and even worlds as numerous as the dust motes in ineffably ineffable Buddha-lands. All the shravakas and pratyekabuddhas within them, after partaking of my food, would realize the fruit of the shravaka or the fruit of the pratyekabuddha and abide in their final body.

“As it is in the east, so it is in each of the other nine directions.

“Furthermore, good man! In a single world in the east, and even in worlds as numerous as the finest dust motes in ineffably ineffable Buddha-lands, all bodhisattvas bound to only one more birth, after partaking of my food, would sit beneath the bodhi tree, subdue the armies of Mara, and attain perfect enlightenment.

“As it is in the east, so it is in each of the other nine directions.

“Good man! Do you see these ten thousand maidens? They are the leaders.

Their entire retinue numbers a million asamkhyeyas of maidens. They share with me the same practices, the same vows, the same roots of goodness, the same path of liberation, the same pure understanding, the same pure mindfulness, the same pure aspiration, the same immeasurable awakening, the same attainment of roots of goodness, the same vast mind, the same sphere of practice, the same principles, the same meanings, the same clear comprehension of the Dharma, the same pure physical characteristics, the same immeasurable powers, the same supreme diligence, the same voice of the true Dharma, the same voices adapted to every kind of being, the same foremost pure voice, the same pure praise of immeasurable virtues, the same pure karma, the same pure retribution,

the same great loving-kindness that universally rescues and protects all beings, the same great compassion that universally brings beings to maturity, and the same pure bodily karma that arises in accordance with conditions and gladdens all who behold it.

They possess the same pure verbal karma, proclaiming and teaching the Dharma in accordance with the languages of the world; they visit the bodhimandas and assemblies of all Buddhas; they go to all Buddha-lands to make offerings to the Buddhas; they are able to directly behold every Dharma gate; and they abide in the stage of the bodhisattvas’ pure practices.

“Good man! In the space of a single instant, these ten thousand maidens can take supreme foods and beverages from this small bowl and travel throughout the ten directions to make offerings to all bodhisattvas in their final body, shravakas, and pratyekabuddhas. They can even give these provisions to hungry ghosts of every kind and cause them all to be fully satisfied.

“Taking this bowl of mine, these ten thousand maidens can provide the devas in the heavenly realms with celestial food in abundance and, likewise, provide human beings in the human realm with human food in abundance.

“Good man! Wait a moment, and you will see this for yourself.”

When the upasika Cụ Túc had finished speaking, immeasurable beings entered the house through its four gates. This great assembly had all been summoned through the upasika’s original vows. After everyone had arrived, the upasika spread out seats for them and, according to their needs, gave them foods and beverages, causing them all to be fully satisfied.

The upasika Cụ Túc said to Sudhana:

“Good man! I know only this liberation called the Treasury of Inexhaustible Merit.

“As for the great bodhisattvas, all their virtues are like the great ocean, profound and inexhaustible; like empty space, vast and boundless; like a wish-fulfilling jewel, satisfying the aspirations of beings; like a great settlement where whatever is sought can be obtained; like Mount Sumeru, where all kinds of jewels are gathered; like a treasury robe that always contains the wealth of the Dharma; like a bright lamp that dispels every darkness; and like a lofty parasol that shades and refreshes all beings.

“How could I know or describe such virtuous practices?

“Good man! South of here is a city called Đại Hưng. In that city dwells a householder named Minh Trí. Go to him and ask how a bodhisattva studies the bodhisattva practices and cultivates the bodhisattva path.”

The youth Sudhana bowed at the feet of the upasika Cụ Túc, circumambulated her to the right countless times, and gazed upon her without weariness. Then he took his leave and departed.

At that time, Sudhana had attained the liberation called the Treasury of Inexhaustible Adornments of Merit. He reflected upon that ocean of merit, contemplated that space of merit, reached that accumulation of merit, ascended that mountain of merit, gathered in that treasury of merit, entered that domain of merit, waded into that pool of merit, purified that vehicle of merit, beheld that storehouse of merit, entered that gate of merit, traveled that path of merit, and cultivated those seeds of merit.

Sudhana journeyed onward until he reached the city of Đại Hưng, where he sought the householder Minh Trí. He felt profound thirst and longing for a spiritual benefactor. He perfumed his own mind with the influence of spiritual benefactors.

His resolve toward spiritual benefactors was firm. In skillfully seeking a spiritual benefactor, his mind never regressed. Aspiring to serve spiritual benefactors, his mind never grew weary or indolent.

He knew that by relying upon spiritual benefactors, all wholesome dharmas could be brought to fulfillment. He knew that by relying upon spiritual benefactors, merit could be generated. He knew that by relying upon spiritual benefactors, virtuous practices could be increased.

He knew that, without needing instruction from others, he himself could honor and serve all spiritual friends.

As Sudhana reflected in this way, his roots of goodness increased, his profound mind became purified, his spiritual faculties grew, and the foundations of his virtue became keen. His great vows increased, his great compassion expanded, he drew near to all-knowledge, perfected the path of Samantabhadra, and illuminated all the true Dharma of the Buddhas. The radiant wisdom of the Buddhas’ ten powers also increased within him.

Sudhana saw the householder Vidvan at a crossroads in the marketplace, seated upon a throne adorned with countless jewels atop a seven-jeweled dais.

That throne was wondrous and beautiful, fashioned from pure mani jewels. Its legs were made of blue vajra. Jeweled cords were interwoven around it, and it was adorned with five hundred wondrous jewels. Celestial jeweled garments were spread over it. Celestial banners and pennants were raised, great jeweled nets were suspended, and great jeweled canopies were arranged. A parasol of Jambunada gold, with a handle of vaidurya jewel, was held above him by an attendant. Pure and beautiful feathers of the king of geese were used as fans. Wondrous fragrances were diffused, and celestial flowers rained down. On both sides, five hundred musical instruments continually played in harmony. Their music surpassed even the music of the heavens, and all beings who heard it became joyful and delighted.

He was surrounded before and behind by a retinue of ten thousand people. Their forms and complexions were dignified and pleasing to behold, and they were adorned with celestial ornaments. Among humans and devas, they were supreme and incomparable. All had fulfilled their bodhisattva aspirations. They had planted the same roots of goodness as the householder Vidvan in former times, and they all stood in attendance, ready to obey his commands.

The youth Sudhana bowed at the householder’s feet, circumambulated him to the right countless times, joined his palms respectfully, and said:

“O noble one! For the benefit of all beings; to free all beings from suffering and calamity; to enable all beings to attain ultimate peace and happiness; to lead all beings out of the ocean of birth and death; to establish all beings upon the continent of the jewel of Dharma; to dry up the river of craving for all beings; to cause all beings to arouse great loving-kindness and compassion; to cause all beings to abandon and transcend craving; to cause all beings to thirst for and revere the Buddha’s wisdom; to lead all beings out of the wilderness of birth and death; to cause all beings to delight in the merit and virtue of the Buddhas; to lead all beings out of the city of the three realms;

and to bring all beings into the city of all-knowledge, I have aroused the aspiration for unsurpassed bodhi.

Yet I do not know how a bodhisattva studies the bodhisattva practices and cultivates the bodhisattva path so as to become a refuge for all beings.”

The householder Vidvan said:

“Excellent! Excellent, good man! You have been able to arouse the aspiration for unsurpassed bodhi.

“Good man, it is exceedingly difficult for anyone to arouse the aspiration for unsurpassed bodhi. If one can arouse this aspiration, one can seek the bodhisattva practices and never become weary of meeting spiritual benefactors; draw near to spiritual benefactors without ever growing fatigued; make offerings to spiritual benefactors without ever becoming indolent; attend upon spiritual benefactors without sorrow in one’s heart; seek spiritual benefactors without ever retreating; cherish and recollect spiritual benefactors without ever forsaking them; serve spiritual benefactors without pausing even briefly; behold spiritual benefactors without ever ceasing; practice the teachings of spiritual benefactors without ever becoming negligent;

and receive and uphold the intentions of spiritual benefactors without error.

“Good man, behold this great assembly of mine. I have caused them to arouse the aspiration for unsurpassed bodhi, to be born into the family of the Tathagata, to increase their wholesome qualities, to abide in immeasurable paramitas, to study the Buddha’s ten powers, to leave the lineage of the mundane world and abide in the lineage of the Tathagata, to abandon the wheel of birth and death and turn the wheel of the true Dharma, to extinguish the three evil destinies and abide in the destiny of the true Dharma. Like the bodhisattvas, all of them are able to rescue and protect all beings.

“Good man, I have attained the liberation called ‘The Treasury of Merit That Produces Whatever Is Desired.’ Whatever is needed is fully provided.

“Whether clothing, necklaces, elephants, horses, carriages, flowers, incense, banners, pennants, jeweled parasols, food, drink, medicines, houses, rooms, beds, seats, lamps, servants, cattle, sheep, or attendants—all are supplied in full whenever needed, even to the extent of expounding the wondrous and true Dharma for them.

“Good man, wait but a moment and you will see for yourself.”

When the householder had spoken, immeasurable beings came from every direction, world, land, city, and town. They were of differing forms and kinds, with diverse inclinations and preferences. Their numbers were boundless. All were drawn by the power of the bodhisattva’s past vows, and they gathered together, each making requests according to their particular wishes.

The householder Vidvan, knowing that the great assembly had gathered in full, collected his thoughts for a moment and raised his face toward empty space. Immediately, all the articles required by the assembly descended from the sky, enabling everyone in the great assembly to obtain complete satisfaction according to their wishes.

Afterward, the householder expounded the Dharma for them. For those who had obtained delicious food and eaten their fill, he taught the practices that amass merit and virtue, the practices that free one from poverty, the practices of knowing all dharmas, the practices that accomplish the nourishment of Dharma-joy and meditative bliss, the practices that fully cultivate the excellent marks and characteristics, the practices that increase the excellent characteristics, the practices that increase accomplishments difficult to overcome, the practices that enable one to discern clearly the unsurpassed nourishment, and the practices that accomplish inexhaustible great majestic power capable of subduing the enmity of Mara.

For those who had obtained delicious drinks and were fully satisfied, the householder expounded the Dharma, causing them to abandon attachment to birth and death and enter the flavor of the Buddha-Dharma.

For those who had obtained supreme flavors, the householder expounded the Dharma, causing them all to attain the supreme marks and excellent characteristics of the Buddhas, the Tathagatas.

For those who had obtained the vehicles they needed, the householder expounded the Dharma, causing them all to mount the vehicle of the Mahayana.

For those who had obtained sufficient clothing, the householder expounded the Dharma, causing them to obtain the pure garments of a conscience endowed with a sense of shame and moral dread, and ultimately to attain the wondrous, pure form of the Tathagata.

The householder cared for the entire great assembly and provided everything completely. After hearing the Dharma, they all returned to their respective places.

The householder Vidvan then revealed to the youth Sudhana the realm of the bodhisattvas’ inconceivable liberation and said:

“Good man, I know only this liberation called ‘The Treasury of Merit That Produces Whatever Is Desired.’

“As for the great bodhisattvas who have accomplished jeweled hands that extend throughout all lands in the ten directions and who, through the power of mastery, rain down everywhere all necessities of life—such as many-colored jewels, many-colored necklaces, many-colored jeweled crowns, many-colored garments, many-colored musical instruments, many-colored flowers, many-colored fragrances, many-colored powdered incense, many-colored burning incense, many-colored jeweled parasols, and many-colored banners and pennants—causing all such things to rain down and fill every dwelling place of beings and every assembly at the Tathagatas’ places of enlightenment, whether to bring all beings to maturity or to make offerings to all the Buddhas: how could I know or describe their merits, their mastery,

and their spiritual powers?

“Good man, south of here is a great city named Simha Palace. There dwells an elder named Ratnachuda Dharmaraja.

“You should go there and ask him how a bodhisattva studies the bodhisattva practices and cultivates the bodhisattva path.”

The youth Sudhana rejoiced exuberantly. With reverence and respect, he observed the conduct of a disciple toward the householder. He thought to himself:

“Because this householder has protected and remained mindful of me, he has enabled me to behold the path of all-knowledge, never to cease cherishing the wish to see spiritual benefactors, never to impair my reverence for spiritual benefactors, always to follow the teachings of spiritual benefactors, to possess resolute and profound faith in the words of spiritual benefactors, and constantly to arouse a profound mind in serving spiritual benefactors.”

Sudhana bowed at the feet of the householder Vidvan, circumambulated him to the right countless times, gazed upon him earnestly, bade farewell, and departed.