大方廣佛華嚴經

After the youth Sudhana had heard this gateway to liberation from the householder Brilliant Wisdom, he journeyed through that ocean of merit, cultivated that field of merit, gazed up toward that mountain of merit, proceeded toward that harbor of merit, opened up that treasury of merit, contemplated that Dharma of merit, purified that vehicle of merit, delighted in that accumulation of merit, brought forth that power of merit, and increased that mighty force of merit.

Sudhana traveled on and reached the city of Lion, where he sought the elder Jeweled Topknot and saw him in the marketplace. Sudhana hastened forward, bowed at the elder’s feet, circumambulated him to the right countless times, and, with palms joined reverently, said:

“O noble one! I have already aroused the aspiration for unsurpassed bodhi, but I do not yet know how bodhisattvas train in bodhisattva practices and cultivate the bodhisattva path.

“Excellent, noble one! Please expound the paths of the bodhisattvas for me, so that by following these paths I may attain omniscience.”

The elder then took Sudhana by the hand, led him to his residence, pointed out his house, and told Sudhana to behold it.

Sudhana saw that the elder’s house was pure and radiant, fashioned of genuine gold, with walls of white silver and halls of crystal. Blue vaidurya jewels formed its towers and pavilions, its pillars were made of wondrous mother-of-pearl jewels, and everywhere it was adorned with hundreds of thousands of wondrous jewels. Its lion thrones were made of red pearl mani jewels. Mani curtains and nets of genuine pearls were spread above. Pools made of agate jewels were filled with fragrant water. Limitless rows of jeweled trees were arrayed throughout.

That house was vast, with ten stories and eight gates.

After entering the house, Sudhana examined each story in sequence.

On the lowest story, he saw every kind of food and drink being given away.

On the second story, he saw precious garments being given away.

On the third story, he saw all kinds of precious ornaments being given away.

On the fourth story, he saw maidens and every kind of supremely exquisite treasure being given away.

On the fifth story, he saw bodhisattvas up to those of the Fifth Ground assembled together, expounding Dharmas that benefited sentient beings and perfecting all gateways of dharani, seals of samadhi, practices of samadhi, and the radiance of wisdom.

On the sixth story, he saw bodhisattvas who had all perfected exceedingly profound wisdom, clearly understood and thoroughly penetrated the Dharma-nature, and perfected vast, unobstructed gateways of retention and samadhi. Their actions were unobstructed, and they did not abide in dualistic dharmas. Assembled together in an ineffably wondrously adorned bodhimanda, they analyzed and revealed the gateways of prajnaparamita:

Namely, the gateway of prajnaparamita called Treasury of Tranquility; the gateway of prajnaparamita that skillfully discerns the wisdom of all sentient beings; the immovable gateway of prajnaparamita; the gateway of prajnaparamita called Radiance Free from Desire; the unconquerable gateway of prajnaparamita; the gateway of prajnaparamita that illuminates the wheel of sentient beings; the gateway of prajnaparamita called Ocean Treasury; the gateway of prajnaparamita called Attainment through the Universal Eye of Equanimity; the gateway of prajnaparamita that enters the inexhaustible treasury; the gateway of prajnaparamita that enters the ocean of all skillful means; the gateway of prajnaparamita that enters the ocean of all worlds; the gateway of prajnaparamita of unobstructed eloquence;

the gateway of prajnaparamita that accords with sentient beings; the gateway of prajnaparamita of unobstructed radiance; and the gateway of prajnaparamita that constantly contemplates past conditions and spreads clouds of Dharma.

Thus they expounded hundreds of thousands of countless gateways of prajnaparamita.

On the seventh story of the house, he saw bodhisattvas who had attained patience like an echo. Through skillful wisdom, discernment, and contemplation, they had attained liberation, and they were all able to hear and retain the true Dharma of the Buddhas.

On the eighth story, he saw limitless bodhisattvas assembled together. They had all attained spiritual powers from which they would never regress. With a single voice, they could pervade the realms of the ten directions. Their bodies appeared throughout all bodhimandas and pervaded the Dharma-realm. They entered all the domains of the Buddhas and universally beheld the bodies of the Buddhas. In the assemblies of all Buddhas, they served as leaders and expounded the Dharmas.

On the ninth story, he saw bodhisattvas bound to attain Buddhahood in one more lifetime assembled together.

On the tenth story, he saw Buddha Tathagatas filling the entire place.

From their initial arousal of the aspiration, they cultivated bodhisattva practices, transcended birth and death, fulfilled their great vows and powers of spiritual mastery, purified Buddha-lands and bodhimandas with their assemblies, turned the wheel of the true Dharma, and trained sentient beings.

All these things were made clearly visible to him.

After Sudhana had seen these things, he said:

“O noble one! Through what causes and conditions was this pure assembly brought into being?

“What roots of goodness did you plant to obtain such rewards?”

The elder said:

“Good man! I recall that in the past, as many kalpas ago as there are atoms in Buddha-lands, there was a world named Perfect Adornment. Its Buddha was named Tathagata King of Universal Adornment with the Boundless Radiance of the Dharma-Realm, fully endowed with the ten epithets.

“When that Buddha entered the city, I made music and burned a single stick of incense as an offering. I dedicated that merit toward three aims:

“To remain far removed from all poverty, hardship, and distress.

“To always behold the Buddhas and spiritual friends.

“To constantly hear the true Dharma.

“Through those causes and conditions, I obtained these rewards.

“Good man! I know only this bodhisattva gateway to liberation called the Jeweled Treasury of Limitless Merit.

“As for the great bodhisattvas, they attain the inconceivable jeweled treasury of merit; enter the ocean of the Tathagata’s body beyond discrimination; receive the unsurpassed clouds of Dharma beyond discrimination; cultivate the requisites of the path of merit beyond discrimination; bring forth the net of Samantabhadra’s practices beyond discrimination; enter the domains of samadhi beyond discrimination; share in the bodhisattvas’ roots of goodness beyond discrimination; abide in the Tathagata’s abode beyond discrimination; realize the equality of the three periods of time beyond discrimination; dwell in the domain of the universal eye beyond discrimination; and remain throughout all kalpas without weariness or discontent.

“How could I know or speak of their meritorious practices?

“Good man! South of here is a land named Rattan Root. In that land is a city named Universal Gateway. In the city is an elder named Universal Eye.

“Go to him and ask: How do bodhisattvas train in bodhisattva practices and cultivate the bodhisattva path?”

The youth Sudhana bowed at the feet of the elder Dharma Jeweled Topknot, circumambulated him to the right countless times, gazed upon him earnestly, and then took his leave and departed.

After Sudhana had heard from the elder Jeweled Topknot the bodhisattva gateway to liberation called the Jeweled Treasury of Limitless Merit, he deeply entered the limitless knowledge and vision of the Buddhas; abided in the limitless supreme practices of the bodhisattvas; clearly perceived the limitless skillful means of the bodhisattvas; sought the limitless Dharma gateways of the bodhisattvas; purified the limitless faith and understanding of the bodhisattvas; made keen the limitless faculties of the bodhisattvas; perfected the limitless aspirations and joys of the bodhisattvas; thoroughly penetrated the limitless gateways of practice of the bodhisattvas; increased the limitless power of the bodhisattvas’ vows; erected the invincible banner of the bodhisattvas;

gave rise to bodhisattva wisdom; and illuminated the bodhisattva Dharma.

Sudhana traveled onward until he reached the land of Rattan Root, where he sought the city of Universal Gateway. Although he underwent many hardships, he did not begrudge the toil, but remained mindful only of the spiritual friend’s teaching. He vowed always to draw near, serve, and make offerings to spiritual friends, diligently spurring on his faculties and abandoning all heedlessness.

Thereafter, Sudhana reached the city of Universal Gateway and saw hundreds of thousands of villages surrounding it. Its city walls were lofty and majestic, and its roads were broad and level.

Sudhana entered the city and sought out the elder Universal Eye. He then bowed at the elder’s feet, circumambulated him to the right countless times, and, with palms joined reverently, said:

“O noble one! I have already aroused the aspiration for unsurpassed bodhi, but I do not yet know how bodhisattvas train in bodhisattva practices or how they cultivate the bodhisattva path.”

The elder said:

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

Good Man! I know all the illnesses of sentient beings. Illnesses caused by wind, phlegm, heat, poisonous spells, or possession by ghosts and spirits, and even injuries caused by water or fire—I am able to cure them all through skillful means.

Good Man! Whenever sick beings from throughout the ten directions come to me, I heal them and restore them to health. I also bathe their bodies with fragrant water. I further give them fragrant flowers, necklaces, fine garments, ornaments, food and drink, gold and silver, ensuring that everything is complete and no one lacks anything. Only afterward do I teach them the Dharma according to their capacities and needs.

For those with much lust, I teach the contemplation of impurity.

For those with much anger, I teach the contemplation of loving-kindness and compassion.

For those with much delusion, I teach them to discern the characteristics of all dharmas.

For those whose afflictions are present in equal measure, I teach them supreme Dharma gates.

To cause them to arouse the mind of bodhi, I extol the virtues of all Buddhas.

To cause them to awaken great compassion, I reveal the immeasurable suffering and distress of birth and death.

To cause their merit to increase, I praise the cultivation of immeasurable merit and wisdom.

To cause them to make great vows, I extol the practices of guiding and subduing sentient beings.

To cause them to cultivate the practices of Samantabhadra, I speak of the practices cultivated by bodhisattvas in all lands throughout all kalpas.

To cause them to possess the Buddha’s excellent marks and characteristics, I praise the Paramita of Giving.

To cause them to attain the Buddha’s pure body, which can reach every place, I praise the Paramita of Moral Discipline.

To cause them to attain the Buddha’s inconceivably pure body, I praise the Paramita of Patience.

To cause them to attain the Buddha’s invincible body, I praise the Paramita of Diligence.

To cause them to attain the unequaled pure body, I praise the Paramita of Meditation.

To cause them to manifest the Tathagata’s pure Dharma body, I praise the Prajnaparamita.

To cause them to manifest the Buddha’s pure form body, I praise the Paramita of Skillful Means.

To cause them to manifest a pure body surpassing all Buddha lands, I praise the Paramita of Power.

To cause them to manifest a pure body that accords with the minds of sentient beings and brings them joy, I praise the Paramita of Wisdom.

To cause their bodies to become ultimately pure and wondrous, I praise the complete abandonment of all unwholesome dharmas.

After bestowing such gifts, I send them all home.

Good Man! I am also skilled in the methods of blending every kind of incense: unequaled incense, pindapāla incense, unsurpassed incense, awakening incense, arunavati incense, firm black sandalwood incense, uraga sandalwood incense, agarwood incense, and incense that leaves all the faculties unmoved.

Good Man! Holding these kinds of incense as offerings, I universally behold all Buddhas and fulfill my original vows: the vow to rescue and protect all sentient beings, the vow to adorn and purify all Buddha lands, and the vow to make offerings to all Tathagatas.

Good Man! When these kinds of incense are burned, each kind emits immeasurable fragrances that pervade all Dharma realms throughout the ten directions and reach the assemblies and bodhimandas of all Buddhas. They become fragrant palaces, fragrant halls, fragrant railings, fragrant enclosing walls, fragrant city moats, fragrant gateways, fragrant towers and pavilions, fragrant crescents, fragrant canopies, fragrant standards, fragrant banners, fragrant curtains, fragrant netted veils, fragrant images, fragrant ornaments, fragrant radiance, and fragrant clouds and rain, filling and adorning every place.

Good Man! I know only this Dharma gate that causes all sentient beings to behold the Buddhas and rejoice.

As for the great bodhisattvas, they are like great kings of medicine. Whether beings see them, hear of them, remember them, dwell with them, follow them, or recite their names, they invariably obtain benefit, and none of these encounters is in vain.

If sentient beings meet great bodhisattvas even for a moment, the bodhisattvas will cause all their afflictions to be extinguished, enable them to enter the Buddhadharma, separate them from the aggregate of suffering, forever end their fear of birth and death, bring them to the state of omniscience and fearlessness, overthrow all the great mountains of birth and death, and establish them in the bliss of impartial quiescent cessation.

How could I know or speak of such practices and virtues?

Good Man! South of here is a great city named Tāla Banner, where there is a king named Anala. Go there and ask him how a bodhisattva studies the bodhisattva practices and how a bodhisattva cultivates the bodhisattva path.

The youth Sudhana bowed at the feet of the elder Universal Eye, circumambulated him to the right countless times, gazed upon him earnestly, bade farewell, and departed.

At that time, the youth Sudhana recollected and contemplated the teachings of his spiritual benefactor. He thought, “A spiritual benefactor is able to accept and guide me, protect me, and ensure that I do not regress from unsurpassed, complete, perfect enlightenment.” Contemplating in this way, he gave rise to a joyful mind, a mind of pure faith, a vast mind, a serene mind, an elated mind, a delighted mind, a supremely wondrous mind, a quiescent mind, an adorned mind, an unattached mind, an unobstructed mind, an impartial mind, a sovereign mind, a mind abiding in the Dharma, and a mind that never relinquished the Ten Powers.

Sudhana journeyed onward until he reached the city of Tāla Banner, where he asked about the residence of King Anala.

The people told him, “The king is now in the main hall, seated upon the lion throne, proclaiming the Dharma and guiding and subduing sentient beings. Those who should be punished are punished; those who should be fined are fined; those who should be brought under guidance are brought under guidance. He punishes their evil deeds and adjudicates their disputes. He shows compassion toward the solitary, destitute, and weak. He causes all his people to abandon killing, stealing, and sexual misconduct forever. He also causes them to abandon false speech, harsh speech, divisive speech, and frivolous speech. Moreover, he causes them to distance themselves from greed, anger, and wrong views.”

Following the people’s directions, Sudhana went to the main hall. He saw the king seated upon a Nārāyana vajra throne. Its legs were fashioned from innumerable kinds of jewels, it was adorned with countless images, and a net of golden cords was spread above it.

Upon his head, the king wore a wish-fulfilling mani-jeweled crown. A crescent fashioned from Jambunada gold adorned his forehead. Indranīla mani jewels formed matching earrings that hung down on either side. A necklace of priceless mani jewels adorned his neck. Bracelets of beautiful celestial mani jewels encircled his arms.

A canopy was fashioned from Jambunada gold, with various intermingled jewels forming its rim and ribs. Its shaft was made of a great lapis lazuli jewel, and a luminous mani jewel formed its finial. Bells made of various jewels constantly produced wondrous sounds. It emitted great radiance that illuminated the ten directions.

This jeweled canopy sheltered the king from above.

King Anala possessed great power and could subdue all others; no one could oppose him. A stainless silk cloth was wrapped around his head. Ten thousand great ministers assisted him in administering the affairs of the kingdom.

Before the king, on both sides, stood one hundred thousand fierce soldiers. They had fearsome appearances, wore coarse garments, and held weapons in their hands, their sleeves rolled up and their eyes glaring. Everyone who saw them was terrified.

Sentient beings who had broken the law—whether by stealing another’s property, taking another’s life, violating another’s wife, giving rise to wrong views, becoming angry, or acting from greed and jealousy—were bound with five restraints and brought before the king. They were punished according to their offenses:

Some had their hands and feet severed; some had their ears and noses cut off; some had both eyes gouged out; some were beheaded; some were flayed; some were dismembered; some were boiled; some were burned; and some were led to the summit of a high mountain and hurled down. There were immeasurably many such cruel punishments.

The cries and wails of the criminals sounded as though they were in the Crushing-Together Hell.

Seeing this, Sudhana thought, “For the benefit of sentient beings, I seek the bodhisattva practices and cultivate the bodhisattva path.

Yet this King Anala now destroys wholesome dharmas, commits grave offenses, torments sentient beings, and even puts them to death, without fearing that he will later fall into the evil destinies.”

Why, then, should I wish to seek the true Dharma from this king and bring forth the mind of great compassion to rescue and protect sentient beings?

As Sudhana was thinking thus, a deva in the sky said to him:

“Good Man! You must remember the instruction of the elder Universal Patience.”

Sudhana raised his face and said, “I always remember it and have never forgotten it even for a moment.”

The deva said:

“Good Man, do not grow weary of or turn away from the words of a good spiritual friend. A good spiritual friend can guide you to a peaceful and secure place free from danger and adversity.

“Good Man! The bodhisattvas’ wisdom of skillful means is inconceivable; their wisdom of embracing and accepting sentient beings is inconceivable; their wisdom of protecting and keeping sentient beings in mind is inconceivable; their wisdom of bringing sentient beings to accomplishment is inconceivable; their wisdom of guarding sentient beings is inconceivable; their wisdom of liberating sentient beings is inconceivable; and their wisdom of taming sentient beings is inconceivable.”

Having heard this, Sudhana immediately went before King Anala, bowed at his feet, and said:

“Great Sage! I have brought forth the mind of 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 Sage is skilled in teaching and guiding others. I beseech you to explain this to me.”

After King Anala had finished attending to the affairs of state, he took Sudhana by the hand, led him into the inner palace, invited him to sit beside him, and said:

“Good Man! Observe this palace in which I dwell.”

Obeying the king, Sudhana looked throughout the palace. He saw that it was vast and incomparable, fashioned entirely from wondrous jewels. It was encircled by walls of the seven treasures, and its towers and pavilions were built of hundreds of thousands of kinds of jewels. All its adornments were exquisitely beautiful. Inconceivable nets of mani jewels were spread overhead.

There were a billion palace maidens, all graceful, beautiful, and pleasing. Everything they did was skillful and marvelous, and whether rising or reclining, they always complied with the king’s wishes.

King Anala said to Sudhana:

“Good Man! If I truly committed evil karma, how could I obtain such excellent rewards: a physical body such as this, a retinue such as this, wealth and honor such as this, and sovereignty such as this?

“Good Man! I have attained the bodhisattva liberation called ‘Illusory.’

“Good Man! In my kingdom, many among the populace engage in theft, robbery, killing, and even wrong views. No other means can induce them to abandon their evil karma.

“Good Man! In order to tame those sentient beings, I conjure the illusion of evildoers who have committed offenses being subjected to executions and grievous suffering. When the people who commit evil hear and see this, they become frightened, abandon evil, practice good, and bring forth the mind of bodhi.

“Good Man! By such skillful means, I cause the people to abandon the ten evil deeds and abide in the ten wholesome deeds, ultimately attaining happiness, ultimately attaining peace and security, and ultimately abiding on the ground of omniscience.

“Good Man! My body, speech, and mind have never harmed or afflicted a single sentient being.

“Such is my resolve: I would rather endure the incessant suffering of the Avici Hell in the future than ever give rise to even a single thought of causing suffering to a mosquito or an ant, much less to a human being. For human beings are fields of merit capable of giving rise to all wholesome dharmas.

“Good Man! I have attained only this gateway of illusory liberation.

“As for the great bodhisattvas, they attain patience with the non-arising of dharmas and know that all conditioned things subject to outflows are like illusions, that the bodhisattva practices are like conjurations, that all worlds are like shadows, and that all dharmas are like dreams. They enter the unobstructed Dharma gateway of the characteristic of true suchness. They cultivate all practices of Indra’s Net. With unobstructed wisdom they journey through all realms. They universally enter all samadhis of equality and have attained mastery of dharanis. How could I speak of or comprehend such meritorious practices?

“Good Man! South of here is a city called Wondrous Light. Its king is named Great Light. Go there and ask him how a bodhisattva studies the bodhisattva practices and cultivates the bodhisattva path.”

The youth Sudhana bowed at the feet of King Anala, circumambulated him clockwise countless times, took his leave, and departed.

At that time, Sudhana single-mindedly and properly recollected the king’s Dharma gateway of illusory wisdom. He contemplated the king’s illusory liberation and observed the king’s illusory nature of dharmas. He brought forth illusory vows, purified illusory dharmas, and throughout all the illusory three periods of time, manifested illusory transformations.

Contemplating in this way, Sudhana gradually journeyed southward. Whether he came to cities, towns, or villages, or passed through wildernesses, ravines, and dangerous places, he never became weary or indolent and never rested. At last he arrived at Wondrous Light and asked the people where the city of Wondrous Light was located.

They replied, “This very city is Wondrous Light, the royal residence of King Great Light.”

The youth Sudhana rejoiced immeasurably and thought, “My good spiritual friend is within this city. Now I shall surely be able to draw near to him, hear of the practices of the bodhisattvas, hear the bodhisattvas’ essential gateways of emancipation, hear the Dharma realized by the bodhisattvas, hear of the bodhisattvas’ inconceivable virtues, hear of the bodhisattvas’ inconceivable mastery, hear of the bodhisattvas’ inconceivable equality, hear of the bodhisattvas’ inconceivable valor, and hear of the bodhisattvas’ vast, pure, and inconceivable realms.”

Having thought thus, Sudhana entered the city of Wondrous Light. He saw that the city was built of the seven treasures: gold, silver, vaidurya, crystal, pearls, mother-of-pearl, and agate. Seven concentric moats made of the seven treasures surrounded it, filled with water possessing the eight qualities. Their beds were spread with pure golden sand, and lotus flowers of four colors—blue, yellow, red, and white—bloomed across the water. Seven rows of jeweled tala trees stood in straight lines. Walls made of seven kinds of vajra encircled the city.

There were walls of Lion’s Radiance Vajra; walls of Unsurpassably Victorious Vajra; walls of Indestructible Vajra; walls of Unbreakable Vajra; walls of Firm and Unobstructed Vajra; walls of Supreme Wondrous Net-Treasury Vajra; and walls of Stainless Pure Vajra. All were interspersed and adorned with countless wondrous mani jewels, while various treasures were used to construct the city’s towers and pavilions.

The city was ten yojanas in breadth and had eight gates, all adorned throughout with the seven treasures. The ground was made of vaidurya jewels and embellished with many kinds of adornments, making it exceedingly delightful.

Within the city were a billion streets. On both sides of every street dwelt immeasurable numbers of people. There were countless towers and pavilions made of Jambunada gold, covered above with nets of vaidurya mani jewels; countless towers and pavilions made of silver, covered above with nets of red pearl mani jewels; countless towers and pavilions made of vaidurya, covered above with nets of Wondrous Treasury mani jewels; countless towers and pavilions made of crystal, covered above with nets of Stainless Treasury mani-jewel kings; countless towers and pavilions made of World-Illuminating mani jewels, covered above with nets of Sun Treasury mani-jewel kings; countless towers and pavilions made of Indranila mani jewels, covered above with nets of Wondrous Light mani-jewel kings;

countless towers and pavilions made of Sentient-Beings’ Ocean mani-jewel kings, covered above with nets of Blazing Light mani-jewel kings; countless towers and pavilions made of vajra jewels, covered above with nets of Invincible Banner mani-jewel kings; countless towers and pavilions made of black sandalwood, covered above with nets of celestial mandara flowers; and countless towers and pavilions made of the King of Peerless Fragrances, covered above with nets of many kinds of flowers.

The city of Wondrous Light was also canopied with countless nets of mani jewels, countless nets of jeweled bells, countless nets of celestial fragrances, countless nets of celestial flowers, countless nets of jeweled images, countless canopies of jeweled garments, countless canopies of jeweled parasols, countless canopies of jeweled towers and pavilions, and countless canopies of jeweled flower garlands.

Jeweled parasols, banners, and pennants were erected everywhere.

In the city of Wondrous Light there was a tower named Treasury of the True Dharma, adorned with countless precious objects, brilliantly radiant and incomparable, never wearying to behold.

King Great Light always dwelt in this tower.

Sudhana the youth felt no attachment to the beautiful precious objects or to the men and women who came into contact with these objects of the six sense realms. He single-mindedly maintained right mindfulness and contemplated the ultimate Dharma. With one-pointed resolve, he longed to behold a spiritual benefactor.

Proceeding gradually into the city, Sudhana saw King Great Light at a crossroads not far from the Treasury of the True Dharma tower, seated upon a vast and magnificent lion throne fashioned as a treasury of lotus blossoms made of wish-fulfilling mani jewels. The legs of this throne were made of azure vaidurya jewels; golden silk formed its curtains, precious gems formed its nets, and supremely wondrous celestial robes formed its cushions.

The king’s body possessed twenty-eight excellent marks and all eighty subsidiary characteristics. He appeared like a mountain of pure gold, brilliant in color and radiance; like the sun in the sky, whose majestic light dazzles the eyes; like the full moon, bringing coolness to all who behold it; like the Brahma King amid the Brahma hosts; like a great ocean of inexhaustible meritorious Dharma treasures; like the Snow Mountain adorned with forests of the excellent marks and characteristics; like a great cloud capable of sounding the thunder of Dharma and awakening all beings; like the open sky displaying the constellations of the Dharma gates; like Mount Sumeru, whose four colors appear universally within the ocean of beings’ minds; and like a jeweled island filled with treasures of wisdom.

Before the king’s throne were heaps of gold, silver, vaidurya, mani jewels, pearls, coral, amber, conch shells, jade, garments, necklaces, and various foods and beverages.

There could also be seen countless hundreds of thousands of millions of supremely wondrous jeweled carriages; hundreds of thousands of millions of kinds of celestial music; hundreds of thousands of millions of celestial fragrances; hundreds of thousands of millions of medicines and necessities of life; countless milk cows whose hooves and horns were the color of pure gold; and countless thousands of millions of beautiful women whose bodies were anointed with the finest sandalwood paste and adorned with celestial robes and necklaces. All were thoroughly skilled in the sixty-four arts and fully understood worldly customs and propriety, providing gifts according to the inclinations of beings.

All four sides of the crossroads were filled with the necessities of life.

Two billion bodhisattvas distributed these things as gifts to beings: wishing to gather in all beings; wishing to make beings joyful; wishing to make beings rejoice; wishing to purify beings’ minds; wishing to bring beings coolness; wishing to eradicate beings’ afflictions; wishing to enable beings to understand all principles; wishing to lead beings onto the path of omniscience; wishing to cause beings to abandon hostile thoughts; wishing to cause beings to relinquish evil in body and speech; wishing to cause beings to end all wrong views; and wishing to purify beings’ courses of karma.

Sudhana bowed at the feet of King Great Light, circumambulated him to the right countless times, then stood with palms joined and said:

“O Holy One! I have generated the aspiration for unsurpassed bodhi, but I do not yet know how a bodhisattva studies the bodhisattva practices and cultivates the bodhisattva path.

“I have heard that you, O Holy One, are able to give skillful instruction. I pray that you teach me.”

The king said:

“Good man! I purely cultivate the bodhisattva practice of the Great Banner of Loving-Kindness. I have perfected the bodhisattva practice of the Great Banner of Loving-Kindness.

“Good man! In the presence of countless hundreds of thousands of millions, even ineffably ineffable Buddhas, I inquired about this Dharma, contemplated and examined it, cultivated it, and adorned it.

“Good man! By means of this Dharma I rule as king; by means of this Dharma I instruct; by means of this Dharma I gather beings in; by means of this Dharma I dwell in the world; by means of this Dharma I guide beings; by means of this Dharma I cause beings to practice; by means of this Dharma I cause beings to enter; by means of this Dharma I provide beings with skillful means; by means of this Dharma I cause beings to become permeated with its influence; by means of this Dharma I cause beings to undertake practices; and by means of this Dharma I cause beings to abide in contemplation of the intrinsic nature of all dharmas.

By means of this Dharma I cause beings to abide in a mind of loving-kindness, to take loving-kindness as their guide, and to perfect the power of loving-kindness. In this way, I cause them to abide in a mind that benefits others, a mind that brings peace and happiness, a mind of compassionate concern, a mind that gathers beings in, a mind that protects beings and never abandons them, and a mind that rescues beings from suffering without ever resting.

“By means of this Dharma I enable beings to attain ultimate happiness, constantly delight in themselves, remain free from bodily suffering, cool their minds, end attachment to birth and death, cherish the joy of the true Dharma, wash away the defilements of affliction, destroy the obstructions of evil karma, cut off the stream of birth and death, enter the ocean of true Dharma, end all conditioned existence subject to outflows, seek omniscience, purify the oceans of their minds, and generate indestructible faith.

“Good man! Having abided in this practice of the Great Banner of Loving-Kindness, I am able to teach and transform the world through the true Dharma.

“Good man! In my kingdom, no being has any fear of me.

“Good man! If any poor, distressed, or destitute beings come to me seeking aid, I open my treasuries and allow them to take whatever they please. I tell them:

“‘Do no evil. Do not harm beings. Do not give rise to wrong views. Do not harbor attachments. Whatever you lack, come to me or go to the crossroads, where all necessities are available. Take whatever you wish, without doubt or hesitation.’

“Good man! All the beings in this city of Wondrous Light are bodhisattvas who have generated the Mahayana aspiration. Because their inclinations differ, what they see is not the same. Some see this city as small and confined. Some see it as vast and expansive. Some see it as made of earth and sand. Some see it adorned with precious jewels. Some see earthen ramparts forming its walls. Some see walls made entirely of precious substances surrounding it. Some see the ground covered with uneven tiles and stones. Some see it as level ground adorned with intermingled great mani jewels. Some see houses made of wood and earth. Some see halls, palaces, towers, pavilions, steps, and gateways all made of wondrous jewels.

“Good man! If there are beings whose minds are pure, who have formerly planted roots of goodness, made offerings to the Buddhas, generated the aspiration directed toward the path of omniscience, taken omniscience as their ultimate goal, and were gathered in by me in the past when I cultivated the bodhisattva practices, then these beings see this city adorned with wondrous jewels. Other beings, however, see it as coarse and unsightly.

“Good man! In this kingdom, during the age of the five defilements, most beings delight in committing evil. Out of compassion for them and wishing to save and liberate them, I enter the samadhi called Great Loving-Kindness in Accord with the World.

“When I enter this samadhi, all thoughts of fear, harmfulness, resentment, and contention possessed by those evil-doing beings are completely extinguished.

“Why is this?

“Because when I enter the samadhi of Great Loving-Kindness in Accord with the World, the power of this samadhi naturally produces such an effect.

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

King Great Light then immediately entered this samadhi. The entire city of Wondrous Light, both within and without, shook in six ways. Its jeweled grounds, jeweled walls, jeweled halls, jeweled palaces, jeweled terraces and observatories, jeweled towers and pavilions, steps, and gateways all emitted wondrous sounds and turned toward King Great Light.

All the inhabitants of the city of Wondrous Light simultaneously became joyful and elated. They all turned toward the king, prostrated themselves, and bowed in homage.

All the people in the villages, encampments, towns, and cities came to behold the king, joyfully paying their respects.

Near the king’s dwelling, all birds and beasts lovingly cared for one another, and all cherished affection and reverence for the king.

All mountains, hills, trees, and plants turned toward the king.

All ponds, springs, rivers, and seas overflowed, their waters flowing toward the place where the king was seated.

There were ten thousand Dragon Kings who raised great fragrant clouds, flashed lightning, sounded thunder, and sent down a fine, softly falling rain.

There were ten thousand heavenly kings, such as the King of the Trayastrimsa Heaven, the King of the Yama Heaven, the King of the Tusita Heaven, the King of the Heaven of Delight in Transformation, the King of the Heaven of Mastery over Others’ Transformations, and so forth. They played music in the sky. Countless heavenly maidens sang praises and rained down countless clouds of incense, countless clouds of flowers, countless clouds of garlands, countless clouds of precious garments, countless clouds of precious canopies, countless clouds of precious standards, and countless clouds of precious banners, adorning and making offerings to the king.

The great elephant king Airavata, through his sovereign power, scattered countless precious lotus flowers from the sky and suspended countless precious necklaces, countless precious sashes, countless precious garlands, countless precious ornaments, countless precious flowers, and countless precious fragrances. He adorned everything with all manner of wonders, while countless maidens sang praises.

Throughout Jambudvipa there were also immeasurable hundreds of thousands of millions of kotis of rakshasa kings, yaksha kings, kumbhanda kings, and pishacha kings. Whether dwelling in the great ocean or upon the land, they drank blood, ate flesh, and cruelly harmed living beings. Yet all of them brought forth minds of loving-kindness and vowed to benefit others. Clearly understanding the consequences of future lives, they ceased committing evil, respectfully joined their palms, and bowed at the feet of King Great Radiance.

As it was in Jambudvipa, so it was throughout the other three continents, extending throughout the great trichiliocosm and across hundreds of thousands of millions of kotis of nayutas of worlds in the ten directions: all the malevolent beings therein likewise brought forth minds of loving-kindness.

At that time, King Great Radiance emerged from samadhi and said to Sudhana:

“Good man, I know only this samadhi gateway of a bodhisattva’s great loving-kindness that accords with the world. Great bodhisattvas are like lofty canopies, for with minds of loving-kindness they shelter all living beings everywhere. They cultivate with single-minded diligence, for they practice equally all inferior, middling, and superior practices.

They are like the great earth, for through loving-kindness they can bear and sustain all living beings. They are like the full moon, for the radiance of their merit appears equally throughout the world. They are like the brilliant sun, for with the light of wisdom they illuminate all objects of knowledge.

They are like radiant lamps, for they can dispel the darkness within the minds of all living beings. They are like water-purifying jewels, for they can clarify the turbid deceit and hypocrisy within the minds of all living beings. They are like wish-fulfilling jewels, for they can fulfill the aspirations in the minds of all living beings.

They are like a mighty wind, for they swiftly cause living beings to cultivate samadhi and enter the great city of all-knowledge.

“How could I know such practices or describe such virtues? How could I measure that great mountain of merit? How could I gaze upon that brilliant constellation of virtues? How could I contemplate that wind-wheel of great vows? How could I enter that exceedingly profound Dharma gateway? How could I reveal that ocean of adornments? How could I elucidate that gateway of Samantabhadra’s practices? How could I disclose that cavern of samadhi? How could I praise that cloud of great compassion?

“Good man, south of here is a royal capital named Peaceful Abiding, where there is a laywoman named Immovable.

“Go there and ask her how a bodhisattva studies bodhisattva conduct and how a bodhisattva cultivates the bodhisattva path.”

The youth Sudhana bowed at the feet of King Great Radiance, circumambulated him clockwise countless times, gazed upon him earnestly, took his leave, and departed.

The youth Sudhana then left the city of Wondrous Radiance and followed the great road southward. With right mindfulness, he contemplated the meaning of King Great Radiance’s teachings. He recollected the gateway of the bodhisattva practice of the banner of great loving-kindness and contemplated the radiant gateway of the bodhisattva samadhi that accords with the world.

He increased the power of that inconceivable merit, sovereign mastery, and vows. He strengthened that inconceivable wisdom for bringing living beings to maturity. He contemplated that inconceivable great majestic virtue shared and enjoyed by all.

He kept in mind its inconceivably differentiated characteristics. He reflected upon its inconceivably pure retinue. He considered those inconceivable meritorious practices and brought forth a joyful mind, a mind of pure faith, a keen and vigorous mind, a delighted mind, an inspired and courageous mind, a deeply fortunate mind, an undefiled mind, a purified mind, a steadfast mind, a vast mind, and an inexhaustible mind.

As Sudhana contemplated in this way, he wept sorrowfully and shed tears, thinking, “Spiritual benefactors are truly rare. They are the source from which all virtues arise, the source from which all bodhisattva practices arise, the source from which all pure recollections of bodhisattvas arise, the source from which all wheels of dharani arise, the source from which the radiance of all samadhis arises, and the source from which the knowledge and vision of all Buddhas arise. They rain down everywhere the Dharma-rain of all Buddhas, reveal all gateways of bodhisattva vows, produce the inconceivable radiance of wisdom, and nurture the roots and sprouts of all bodhisattvas.”

Sudhana further thought, “Spiritual benefactors can universally rescue and protect beings from all evil destinies. They can universally expound the equality of all dharmas. They can universally reveal level roads and perilous paths. They can universally disclose and elucidate the profound meaning of the Great Vehicle. They can universally exhort beings to undertake the practices of Samantabhadra. They can universally guide beings to the city of all-knowledge. They can enable beings everywhere to enter the great ocean of the Dharma Realm. They can enable beings everywhere to behold the ocean of dharmas of the three periods of time. They can universally bestow upon the assembly the bodhimanda of the noble path. They can universally increase all wholesome dharmas.”

While Sudhana was sorrowfully reflecting in this way, the Tathagata caused a heavenly king to appear in the sky and say:

“Good man, when anyone practices in accordance with the teachings of a spiritual benefactor, all Buddhas, the World-Honored Ones, rejoice. When anyone follows the words of a spiritual benefactor, that person draws near to all-knowledge. When anyone has no doubts concerning the words of a spiritual benefactor, that person will always encounter all good friends. When anyone vows never to part from spiritual benefactors, that person will fully attain every benefit.

“Good man, you should go to the royal capital of Peaceful Abiding, where you will meet the laywoman Immovable, a great spiritual benefactor.”

Sudhana arose from the samadhi of the radiance of wisdom and gradually journeyed to the city of Peaceful Abiding, where he inquired about the laywoman Immovable.

The people told him, “The laywoman Immovable is a maiden who lives at home with her parents. Together with her mother, her retinue, and an immeasurable multitude of people, she expounds the wondrous Dharma.”

When Sudhana heard this, his heart rejoiced greatly, as though he were about to see his own parents, and he immediately went to the home of the laywoman Immovable.

Upon entering the house, he saw light the color of pure gold shining everywhere. Whoever encountered this light became refreshed and serene in both body and mind.

As soon as the light shone upon his body, Sudhana attained five hundred gateways of samadhi, such as the samadhi gateway of comprehending all rare and wondrous characteristics, the samadhi gateway of entering quiescence, the samadhi gateway of transcending all worldly things, the samadhi gateway of universally seeing relinquishment and attainment, the samadhi gateway of the Tathagata-garbha, and so forth.

Because he had attained these five hundred gateways of samadhi, his body and mind became as soft and supple as a seven-day-old embryo.

He also perceived a fragrance unlike anything found among gods or humans.

Sudhana approached the laywoman, respectfully joined his palms, and contemplated her single-mindedly. He saw that her form was dignified and beautiful. Among all women throughout the worlds of the ten directions, none could equal her, much less surpass her, except the Tathagata and bodhisattvas who had received the anointment of consecration. A wondrous fragrance issued from the laywoman’s mouth.

Neither the magnificence of her palace nor that of her retinue could be equaled anywhere.

No living being gave rise to a defiled attachment toward this laywoman.

If anyone beheld this laywoman even briefly, all that person’s afflictions would naturally be extinguished, just as hundreds of thousands of Great Brahma Heaven Kings would certainly never give rise to the afflictions of the Desire Realm.

Living beings throughout the ten directions never tired of gazing upon this laywoman, except those who possessed perfect great wisdom.

At that time, the youth Sudhana respectfully joined his palms and, with right mindfulness, contemplated. He saw the inconceivable sovereign form of the immovable upasika. Her physical marks and countenance were beyond compare in the world; her radiance shone everywhere, unobstructed by anything, and she brought benefit to all sentient beings. The pores of the upasika's body constantly emitted a wondrous fragrance. Her retinue was boundless, her palace was foremost, and her merits and virtues were immeasurable and without limit.

Sudhana rejoiced and, filled with delight, spoke these verses in praise:

Upholding the pure precepts,

Cultivating vast patience,

Diligently advancing without retreat,

Her radiance illuminates the world.

Having spoken these verses, Sudhana said:

“O noble one! I have already generated the aspiration for unsurpassed bodhi, but I do not yet know how bodhisattvas train in bodhisattva practices or how they cultivate the bodhisattva path.

“I have heard that the noble one is skilled in giving instruction. I beseech you to teach me.”

The Immovable Upasika comforted Sudhana with the gentle and pleasing words of a bodhisattva, saying:

“Excellent, excellent! Good man, you have generated the aspiration for unsurpassed bodhi.

“Good man, I have attained the bodhisattva liberation gateway called Treasury of Wisdom Difficult to Subdue. I have attained the bodhisattva liberation gateway called Practice of Resolute Preservation and Upholding. I have attained the bodhisattva dharani gateway called Ground of the Equality of All Dharmas. I have attained the bodhisattva eloquence gateway called Illumination of All Dharmas. I have attained the bodhisattva samadhi gateway called Tireless Seeking of All Dharmas.”

Sudhana asked, “O noble one! What are the spheres of the bodhisattva liberation gateway called Treasury of Wisdom Difficult to Subdue, through to the bodhisattva samadhi gateway called Tireless Seeking of All Dharmas?”

The maiden Acala said, “Good man, this is difficult to know.”

Sudhana said, “May the noble one, through the Buddha's spiritual power, explain it to me. Through reliance upon a good spiritual friend, I shall be able to believe it, accept it, know it, understand it, enter it, contemplate it, cultivate it, accord with it, abandon all discrimination, and attain ultimate equality.”

Acala said, “Good man, in the past there was a kalpa called Stainless, in which a Buddha named Long-Armed appeared.

“At that time there was a king named Lightning-Given who had only one daughter. She was none other than I in a former life.

“One late night, after the music had ceased, her royal father, royal mother, royal elder brothers, royal younger brothers, and five hundred maidens had all fallen asleep.

“From atop the tower, the princess looked up at the stars. In the sky she saw the Tathagata Long-Armed, like a mountain of jewels, attended on both sides by immeasurable and boundless devas, nagas, beings of the eight classes, and assemblies of bodhisattvas.

“The Buddha's body emitted great radiance that shone throughout the ten directions without obstruction. Every pore over the Buddha's entire body emitted a wondrous fragrance.

“When the princess smelled the wondrous fragrance of the Buddha, her body became supple and her heart filled with joy. She descended from the tower, stood upon the ground, joined her ten fingers, and bowed her head in homage to the Buddha. The princess then contemplated the Buddha's invisible usnisa. When she looked to the left and right of the Buddha's body, she could not discern its limits. She contemplated the Buddha's major and minor marks without ever growing weary. She thought to herself:

“‘What practices has this Buddha, the Blessed One, cultivated to attain a body whose excellent marks are perfect and whose radiance is complete; whose retinue is fully assembled; whose palace is splendidly adorned; whose merit, virtue, and wisdom are all pure; whose dharanis and samadhis are inconceivable; whose spiritual powers are sovereign; and whose eloquence is unobstructed?’

“The Buddha knew the princess's thoughts and told her, ‘You should generate an indestructible mind and extinguish all afflictions. You should generate an unsurpassable mind and shatter all attachments. You should generate a mind free from retreat and timidity and enter all Dharma gateways.

You should generate a patient mind and rescue evil sentient beings. You should generate an undeluded mind and take birth among all classes of beings. You should generate an insatiable mind and seek unceasingly to behold all Buddhas.

You should generate a mind that never deems itself satisfied and receive the entirety of the Tathagatas' rain of Dharma. You should generate a mind of right contemplation and bring forth everywhere the radiance of all Buddha-Dharmas. You should generate a mind of great preservation and uphold everywhere the Dharma wheels of all Buddhas.

You should generate a mind of vast dissemination and bestow the jewel of Dharma according to the inclinations of sentient beings.’

“When the princess heard the Buddha teach such Dharmas, she immediately generated the aspiration to seek all-knowledge, the Buddha's ten powers, the Buddha's eloquence, the Buddha's radiance, the Buddha's physical body, the Buddha's major and minor marks, the Buddha's assemblies, the Buddha's lands, the Buddha's dignified conduct, and the Buddha's lifespan.

“The princess's mind was like vajra: no affliction whatsoever, nor even the practitioners of the Two Vehicles, could destroy it.

“Good man, since the life in which I was that princess and generated such an aspiration, kalpas as numerous as the dust motes in Jambudvipa have passed, yet I have never given rise to even a single thought of sensual desire, much less engaged in such an act. Throughout those kalpas, I never gave rise to a single thought of anger toward my family and attendants, much less toward other sentient beings. Throughout those kalpas, I never entertained a single thought of a view of self concerning my own body, much less a thought that any possession was mine.

Since those kalpas, whether dying, being born, or dwelling in the womb, I have never fallen into the deluded mind of a developing sentient being or into a morally indeterminate state of mind, much less at other times. Throughout those kalpas, whenever I saw any Buddha, I never forgot that Buddha, much less when beholding one with the ten eyes of a bodhisattva. Throughout those kalpas, while receiving and upholding the true Dharma of all Tathagatas, I never forgot or omitted a single word or sentence.

I did not even forget any expression used in the conventional world, much less words from the golden mouth of the Tathagata. Throughout those kalpas, while receiving and upholding the ocean of Dharma of all Tathagatas, there was not a single sentence or word that I did not contemplate and examine; this was also true of all worldly teachings. Throughout those kalpas, while receiving and upholding the entire ocean of Dharma in this way, there was never a Dharma in which I did not attain samadhi; this was also individually true of every worldly art and skill.

Throughout those kalpas, while preserving and upholding the Dharma wheels of all Tathagatas, I never abandoned a single word or sentence of any Dharma I upheld. I did not even give rise to worldly knowledge, except when I wished to tame sentient beings. Throughout those kalpas, while beholding the ocean of Buddhas, there was no Buddha before whom I failed to fulfill great and pure vows; this was also true before transformation Buddhas.

Throughout those kalpas, while beholding bodhisattvas cultivating wondrous practices, there was no practice that I did not accomplish. Throughout those kalpas, among all the sentient beings who existed, there was not a single sentient being whom I did not exhort to generate the aspiration for unsurpassed bodhi. I never exhorted anyone to generate the aspiration for the Sravaka Vehicle or the Pratyekabuddha Vehicle.

Throughout those kalpas, regarding all Buddha-Dharmas, I never harbored doubt about even a single sentence or word. Nor did I conceive notions of difference, discriminating notions, manifold notions, notions of attachment, notions of superiority and inferiority, or notions of love and hatred.

“Good man, from that time until now, I have always beheld all Buddhas, always beheld bodhisattvas, always beheld true good spiritual friends, always heard the vows of all Buddhas, always heard the practices of bodhisattvas, always heard the bodhisattvas' paramita gateways, always heard the gateways to the radiance of wisdom of the bodhisattva grounds, always heard the bodhisattvas' gateways to inexhaustible treasuries, always heard the gateways for entering the boundless net of worlds, and always heard the gateways to the causes that bring forth the boundless realm of sentient beings.

I have always used the pure radiance of wisdom to eradicate the afflictions of all sentient beings. I have always used wisdom to nurture the roots of goodness of all sentient beings. I have always manifested bodies in accordance with the inclinations of sentient beings.

I have always used supremely wondrous and pure sounds of speech to awaken all sentient beings throughout the Dharma realm.”

Good man! I have attained the bodhisattva gateway of adornment that seeks all dharmas without weariness or satisfaction. I have attained the dharani gateway of all dharmas, manifesting inconceivable, sovereign spiritual transformations. Do you wish to see them?

Sudhana replied:

Yes, noble lady! I wish to see them.

At that time, the laywoman Acala, seated upon the lion throne of the dragon treasury, entered the samadhi gateway of adornment that seeks all dharmas without weariness or satisfaction, the samadhi gateway of the adornment of the never-failing wheel, the samadhi gateway in which the wisdom-wheel of the ten powers becomes manifest, the samadhi gateway of the inexhaustible treasury of the Buddha lineage; in this way, she entered ten thousand samadhi gateways.

When the laywoman entered these samadhi gateways, in each of the ten directions worlds as numerous as the dust motes in ineffably many Buddha-lands quaked in six ways, all becoming like lapis lazuli and entirely pure.

In each world there were hundreds of billions of billions of four-continent world systems and hundreds of billions of Tathagatas, some abiding in Tushita Heaven and others proceeding through all stages up to entering nirvana. Each Tathagata emitted a net of light that universally illuminated the Dharma realm, and, surrounded by a pure assembly at the seat of awakening, turned the wondrous Dharma wheel and awakened all beings.

The laywoman Acala emerged from samadhi and asked Sudhana:

Did you see this?

Sudhana replied:

Yes! I have seen it.

The laywoman Acala said:

I have attained only this “light of the samadhi that seeks all dharmas without weariness or satisfaction.” When I expound the subtle and wondrous Dharma for all beings, I cause them all to rejoice.

Great bodhisattvas travel through space without obstruction like garudas. They can enter the great ocean of all beings, and whenever they see someone whose roots of goodness have matured, they immediately seize that person and place them upon the shore of bodhi.

They are also like merchants who enter a great island of jewels and gather the jewels of the wisdom of the Tathagata’s ten powers.

They are also like fishermen who take up the net of the true Dharma, enter the ocean of birth and death, and catch beings within the waters of craving.

They are like the king of the asuras, who can universally stir the seas of afflictions throughout the great city of the three realms of existence.

They are also like the sun appearing in the sky, shining upon the defiled waters of craving and causing them to dry up.

They are also like the full moon appearing in the sky, causing the mind-lotuses of those ready to be liberated to blossom.

They are also like the great earth, impartial toward all, upon which all beings dwell and cause the roots and sprouts of every wholesome dharma to grow.

They are also like a great wind that blows without obstruction and can uproot all the great trees of fixed views.

They are like a wheel-turning king traveling throughout the world and gathering in beings by means of the four methods of embracing.

How could I know or describe the merits of such practices?

Good man! South of here is a great city named Anantatosala. In that city dwells a non-Buddhist renunciant named Sarvagamin.

Go there and ask him how a bodhisattva should learn the bodhisattva practices and how a bodhisattva should cultivate the bodhisattva path.