大方廣佛華嚴經

The youth Sudhana bowed at the feet of the upasika Achala, circumambulated her to the right countless times, gazed upon her earnestly, then took his leave and departed.

After hearing the Dharma from the upasika Achala, the youth Sudhana single-mindedly recollected her teachings, faithfully accepting them all, reflecting upon and contemplating them. He gradually journeyed to the city of Tosala. By the time he entered the city, the sun had already set. Sudhana went throughout the streets and every crossroads in search of Sarvagamin.

To the east of the city was a mountain named Good Virtue. At midnight, Sudhana saw that the summit of the mountain, together with its trees, hills, and cliffs, shone brilliantly like the rising sun.

Sudhana rejoiced and thought, “Surely I shall meet the spiritual benefactor on that mountain.”

Sudhana immediately left the city and ascended the mountain. There he saw the non-Buddhist ascetic Sarvagamin slowly walking in meditation upon a level place on the mountain. His countenance was perfect, and his majestic radiance shone more brightly than that of the Great Brahma King. Ten thousand Brahma gods surrounded him.

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

“Holy One, I have already generated 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 Holy One is skilled in giving instruction. I beseech you to explain this to me.”

Sarvagamin said:

“Excellent! Excellent, good man! I have attained abiding in the bodhisattva practice that reaches all places. I have accomplished the samadhi gateway of universally contemplating the world, accomplished the power of spiritual penetration that is unsupported and unconditioned, and accomplished the universal gateway of prajnaparamita.

“Good man, throughout the world I appear among beings of every form and appearance, every mode of practice and understanding, and every manner of birth and death: devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, beings in the hells, animals, the subjects of King Yama, nonhuman beings, and human beings.

“Among all these beings, some abide in attachment to views, some believe in the Two Vehicles, and some have faith in and delight in the path of the Great Vehicle. Among all such beings, I employ various skillful means and gateways of wisdom to benefit them.

“For some, I expound all the arts and crafts of the world, enabling them to perfect the dharani of knowledge of every craft.

“For some, I expound the skillful means of the four means of attraction, enabling them to perfect the path to omniscience.

“For some, I expound the gateways of the paramitas, enabling them to dedicate their merit toward omniscience.

“For some, I praise the great aspiration for bodhi, so that they will not lose their resolve for the unsurpassed path.

“For some, I praise the practices of bodhisattvas, enabling them to fulfill their vows to purify Buddha-lands and liberate sentient beings.

“For some, I explain that those who commit evil karma undergo the painful retributions of the hells and so forth, causing them to become disenchanted with and abandon evil deeds.

“For some, I explain that by making offerings to the Buddhas and planting roots of virtue, they will assuredly attain the fruit of omniscience, causing joyful minds to arise in them.

“For some, I expound the virtues of the Tathagata, the Perfectly Enlightened One, causing them to delight in the Buddha’s body and seek omniscience.

“For some, I expound the majestic virtue of the Buddhas, causing them to delight in the Buddha’s indestructible body.

“For some, I expound the Buddha’s sovereign mastery of the body, causing them to seek the Tathagata’s body of great majestic virtue.

“Furthermore, good man, throughout this city of Tosala, among people of every clan and class, whether men or women, I skillfully manifest a body identical to theirs and teach them the Dharma according to their capacities, thereby liberating them.

“Those people do not know who I am or whence I have come. I merely enable those who hear the teaching to practice in accordance with reality.

“Good man, just as I benefit sentient beings in this city, so too throughout Jambudvipa, in every city, town, village, and inhabited place, I likewise benefit all people.

“Good man, in Jambudvipa there are ninety-six assemblies, each giving rise to differing attachments to views. Among all those assemblies, I employ skillful means to subdue them and cause them to relinquish their attachments to views.

“As it is in Jambudvipa, so it is throughout the other three continents.

“As it is throughout the four continents, so it is throughout the great trichiliocosm.

“Even throughout the boundless worlds of the ten directions and their oceans of sentient beings, I dwell among them all. In accordance with the inclinations of those beings’ minds, I employ various skillful means and Dharma gateways, manifest bodies of various forms, and teach them the Dharma in many kinds of voices, thereby enabling them to receive benefit.

“Good man, I know only this ‘bodhisattva practice that reaches all places.’

“As for the great bodhisattvas, their bodies equal the number of sentient beings, and they attain bodies that are no different from those of sentient beings. With transformation bodies, they universally enter all classes of beings and manifest birth in every place. They appear everywhere sentient beings dwell, illuminating the world with pure light. Through unobstructed vows they abide throughout all kalpas. They attain peerless practices like Indra’s net, constantly and diligently benefit all sentient beings, and always dwell among them without attachment. They are entirely impartial throughout the three times, universally illuminate all places with the wisdom of non-self, and contemplate everything with the treasury of great compassion.

“How could I know or describe the virtues of those practices?

“Good man, south of here is a land named Vast, where there is an elder and perfume merchant named Utpalabhuti.

“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 Sarvagamin, circumambulated him to the right countless times, gazed upon him earnestly, then took his leave and departed.

Through the spiritual benefactor’s instruction, Sudhana paid no heed to his body or life, did not covet precious possessions, did not delight in crowds of people, was not deluded by the five desires, was not attached to relatives, and did not value royal rank.

He wished only to liberate all sentient beings; wished only to adorn and purify all Buddha-lands; wished only to make offerings to all Buddhas; wished only to realize and know the true nature of all dharmas; wished only to cultivate the great ocean of virtues of all bodhisattvas; wished only to practice all virtues and never retreat; wished only to dwell throughout all kalpas and, through the power of great vows, cultivate the bodhisattva practices; wished only to enter universally the Dharma assemblies and bodhimandas of all Buddhas; wished only to enter a single samadhi gateway and universally manifest the sovereign spiritual powers of all samadhi gateways; wished only, within a single pore of a Buddha, to behold all Buddhas with a mind that never became weary or content;

and wished only to attain the light of wisdom of all dharmas, so that he could receive and uphold the Dharma treasuries of the Buddhas.

Thus Sudhana single-mindedly sought the virtues of all Buddhas and bodhisattvas. He gradually journeyed through the city of Vast and arrived at the residence of the elder Utpalabhuti. He bowed at the elder’s feet, circumambulated him to the right countless times, joined his palms respectfully, and said:

“Holy One, I have already generated the aspiration for unsurpassed bodhi. I wish to seek the impartial wisdom of all Buddhas. I wish to fulfill the boundless great vows of all Buddhas. I wish to purify the supreme form bodies of all Buddhas. I wish to behold the pure Dharma-bodies of all Buddhas. I wish to know the vast wisdom-bodies of all Buddhas. I wish to purify the practices of all bodhisattvas. I wish to illuminate the samadhis of all bodhisattvas. I wish to abide in the dharanis of all bodhisattvas. I wish to eliminate all obstructions. I wish to journey throughout all worlds in the ten directions. Yet I do not know how to study the bodhisattva practices or how to cultivate the bodhisattva path so as to bring forth wisdom that knows all modes.”

The elder said:

“Excellent! Excellent! Good man, you are able to generate the aspiration for unsurpassed bodhi.”

Good Man! I thoroughly understand all kinds of fragrances, and I also know the methods of blending all fragrances, such as all kinds of perfumes, all kinds of incense for burning, all kinds of ointments, and all kinds of powdered incense.

I also know the places from which all such fragrances arise.

Moreover, I thoroughly understand the fragrances of devas, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and nonhumans.

I also thoroughly understand the various curative fragrances: fragrances that put an end to evil; fragrances that give rise to joy; fragrances that increase afflictions; fragrances that extinguish afflictions; fragrances that cause fondness for conditioned dharmas to arise; fragrances that cause disenchantment with and renunciation of conditioned dharmas; fragrances that dispel arrogance, pride, and heedlessness; fragrances that awaken mindfulness of the Buddha; fragrances that bring realization and understanding of Dharma gates; fragrances enjoyed by the noble ones; fragrances particular to each bodhisattva; and fragrances of all the bodhisattva stages.

Of all such fragrances, I clearly understand their forms and characteristics, their arising, manifestation, accomplishment, spheres, skillful means, purity, security, awesome power, functions, and fundamental sources.

Good Man! In the human realm there is a fragrance called Elephant Treasury, which arises when dragons contend with one another. If a single pellet is burned, clouds of fragrance immediately arise and cover the royal capital, and for seven days a gentle, fragrant rain falls.

If it is worn on the body, the body becomes the color of pure gold. If it is placed within clothing, palaces, or towers, they too become the color of pure gold. If the wind carries it into a palace and sentient beings smell it, then for seven full days and nights they remain joyful, refreshed, happy, free from illness, and do not harm one another.

They are freed from all sorrow and suffering; they are neither alarmed nor afraid, neither confused nor angry; they cherish one another, and their minds and intentions become pure. Having understood this, I then teach them the Dharma and cause them decisively to arouse the aspiration for unsurpassed bodhi.

Good Man! Mount Malaya produces a sandalwood fragrance called Ox Head. If this fragrance is applied to the body, then even if one enters a pit of fire, one will not be burned.

Good Man! In the ocean there is a fragrance called Invincible. If it is applied to drums and conch shells, then when they are sounded, all enemy forces retreat and disperse of their own accord.

Good Man! Beside Lake Anavatapta there grows an agarwood fragrance called Lotus Treasury. If an amount no larger than a sesame seed is burned, its fragrance spreads throughout Jambudvipa. When sentient beings smell this fragrance, they are freed from all offenses and their moral precepts become pure.

Good Man! In the Snow Mountains there is a fragrance called Aruna. If sentient beings smell this fragrance, their minds decisively abandon all defiled attachments. I then teach them the Dharma, and they all attain the samadhi of freedom from defilement.

Good Man! In the realm of the rakshasas there is a fragrance called Ocean Treasury. This fragrance may be used only by a Wheel-Turning King. If a single pellet of this fragrance is burned as incense, the king and his four divisions of troops can all fly through the air.

Good Man! In the Heaven of the Hall of Good Dharma there is a fragrance called Pure Adornment. If a single pellet is burned, it immediately causes all the devas throughout that heaven to be mindful of the Buddha.

Good Man! In the Yama Heaven there is a fragrance called Pure Treasury. If a single pellet is burned, all the devas of the Yama Heaven gather at the abode of the Yama Heaven King to hear the Dharma.

Good Man! In the Tushita Heaven there is a fragrance called Saindhava. If a single pellet is burned before the seat of the bodhisattva who is to become a Buddha after one more birth, great clouds of fragrance arise throughout the dharma-realm and rain down every kind of offering everywhere, thereby making offerings to all Buddhas and bodhisattvas.

Good Man! In the Heaven of Delight in Transformations there is a fragrance called Captivating the Mind. If a single pellet is burned, every kind of adornment rains down everywhere for seven days.

Good Man! I know only this method of blending various fragrances.

As for the great bodhisattvas, they have left behind all habitual tendencies associated with all dharmas. They are not defiled by worldly desires and have forever broken free from the snares of the maras and the afflictions. They have escaped the realm of outflows and adorn themselves with the fragrance of wisdom. They are not defiled or attached anywhere in the worlds. They have fully accomplished morality free from attachment and pure wisdom free from attachment. They travel within spheres free from attachment and cling to nothing in any place. Their minds are impartial, without attachment and without dependence.

How could I know their wondrous practices, describe their virtues, understand their gates of pure morality, reveal the faultless meritorious practices they perform, or discern how their body, speech, and mind are free from defilement?

Good Man! South of here is a great city named Kutagara. In that city there is a mariner named Vashira.

Go there and ask him how a bodhisattva learns the bodhisattva practices and cultivates the bodhisattva path.

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

Sudhana then journeyed toward the city of Kutagara, observing the roads: whether they rose or descended, whether they were level or perilous, whether they were clean or unclean, and whether they were winding or straight. He thought to himself: “I must draw near to that spiritual benefactor. A spiritual benefactor is the cause for accomplishing the cultivation of the bodhisattva paths; the cause for accomplishing the cultivation of the path of the paramitas; the cause for accomplishing the cultivation of the path of embracing sentient beings; the cause for accomplishing the cultivation of the path of universally entering the unobstructed dharma-realm; the cause for accomplishing the cultivation of the path that enables all sentient beings to eliminate wrong understanding;

the cause for accomplishing the cultivation of the path that enables sentient beings to abandon arrogance and pride; the cause for accomplishing the cultivation of the path that enables sentient beings to extinguish the afflictions; the cause for accomplishing the cultivation of the path that enables all sentient beings to relinquish their fixed views; the cause for accomplishing the cultivation of the path that enables sentient beings to pull out every evil and poisonous thorn; and the cause for accomplishing the cultivation of the path that enables all sentient beings to reach the city of omniscience.

“Why is this so?

“Because in the presence of a spiritual benefactor one obtains all wholesome dharmas, and by relying upon the power of a spiritual benefactor one attains the path to omniscience.

“A spiritual benefactor is exceedingly difficult to see and difficult to encounter.”

Reflecting in this way, the youth Sudhana gradually made his way to the city of Kutagara. There he saw Vashira standing on the seashore outside the city gate, surrounded by hundreds of thousands of merchants and an immeasurable multitude of people.

Vashira taught them the Dharma of the great ocean, skillfully revealing the ocean of the Buddha’s virtues.

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

“Noble One! I have already aroused the aspiration for unsurpassed bodhi, but I do not yet know how a bodhisattva learns the bodhisattva practices or cultivates the bodhisattva path.

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

Vashira said:

“Excellent, excellent! Good Man, you have been able to arouse the aspiration for unsurpassed bodhi, and now you are also able to inquire into the causes and conditions for giving rise to great wisdom; the causes and conditions for ending all the sufferings of birth and death; and the causes and conditions for reaching the great jeweled continent of omniscience.

“You inquire into the causes and conditions for accomplishing the indestructible Mahayana; the causes and conditions for leaving far behind the fear of birth and death and dwelling within the peaceful and quiescent cycles of samadhi of those of the Two Vehicles; the causes and conditions for mounting the vehicle of great vows, traveling everywhere, and practicing the unobstructed and pure bodhisattva conduct; the causes and conditions for adorning pure omniscience with bodhisattva practices; the causes and conditions for universally contemplating all dharmas throughout the ten directions with unobstructed purity; and the causes and conditions for swiftly entering the ocean of pure omniscience.

“Good Man! Here upon the road along the seashore outside the gate of the city of Kutagara, I purify and cultivate the bodhisattva practice called Banner of Great Compassion.”

Good Man! I observe the impoverished beings in this Jambudvipa and practice various austerities to benefit them, enabling them to obtain satisfaction according to their wishes. First, I provide them with worldly benefits in abundance;

then I bestow the true Dharma upon them, cause them to rejoice, cause them to cultivate meritorious practices, cause the Way to give rise to wisdom in them, increase the power of their roots of goodness, cause them to awaken the bodhicitta, purify their bodhi vows, firmly establish the power of great compassion in them, cause them to cultivate the path that ends birth and death, cause them never to weary of practices amid birth and death, cause them to gather in the ocean of all sentient beings, cause them to cultivate the ocean of all merits and virtues, cause them to illuminate and understand the ocean of all dharmas, cause them to behold the ocean of all Buddhas, and cause them to enter the ocean of wisdom that knows all modes.

Good Man! Here I contemplate in this way, reflect in this way, and benefit all sentient beings in this way.

Good Man! In the ocean I know all islands of precious jewels, all places where precious jewels are found, all categories of precious jewels, and every kind of precious jewel. I know how to polish all precious jewels, drill all precious jewels, produce all precious jewels, and fashion all precious jewels.

I know all precious vessels, all uses of precious things, all realms of precious things, and all radiance of precious things. I know every place where the palaces of dragons are situated, every place where the palaces of yakshas are situated, and every place where the palaces of bhutas are situated. I skillfully keep far away from all such places and thereby avoid those perils.

I also clearly know where the waters whirl, where they are shallow or deep, whether the waves and tides are distant or near, and whether the color of the water is favorable or unfavorable. I also clearly know the courses and degrees of the sun, moon, and constellations; day and night, dawn and dusk; and whether the seasons are long or short. I also clearly know whether a ship’s iron and timber are strong or weak, whether its mechanisms are stiff or smooth, whether the waters are high or low, and whether the winds are contrary or favorable.

I clearly understand all such signs of safety and danger: when it is fitting to proceed, I proceed; when it is fitting to anchor, I anchor.

Good Man! With the wisdom I have accomplished, I constantly benefit all sentient beings.

Good Man! With a fine vessel I carry merchants safely along their route, and I also expound the Dharma to cause them to rejoice. I convey them to places of precious jewels and enable them to obtain an abundance of jewels. I then convey them back to their native land.

Good Man! As I sail a great ship back and forth in this way, it has never once suffered any loss.

If anyone sees my body or hears me expound the Dharma, that person will never again fear the ocean of birth and death, but will enter the ocean of omniscience; will certainly be able to extinguish the oceans of craving and desire; will be able to illuminate the ocean of the three times with the light of wisdom; will be able to end the ocean of suffering of all sentient beings; will be able to purify the ocean of mind of all sentient beings; will be able to adorn and purify all oceans of lands; will be able to traverse universally the great oceans of the ten directions; will be able to know universally the ocean of faculties of all sentient beings; will clearly know universally the ocean of practices of all sentient beings;

and will be able to accord universally with the ocean of minds of all sentient beings.

Good Man! I have attained only this practice of the Banner of Great Compassion.

If anyone sees me, hears of me, dwells together with me, or recollects me, none of these encounters will be in vain.

As for the great bodhisattvas, they skillfully journey upon the great ocean of birth and death without being defiled by any ocean of afflictions. They can abandon all oceans of false views, contemplate the oceans of the Dharma-nature, gather in the ocean of sentient beings by means of the four methods of attraction, skillfully abide in the ocean of omniscience, extinguish the ocean of attachments of all sentient beings, abide impartially throughout the ocean of all time, ferry the ocean of sentient beings across by means of spiritual powers, and discipline the ocean of sentient beings according to what is timely and appropriate.

How could I know or speak of those meritorious practices?

Good Man! To the south of here is a city named Delightful. In that city is an elder named Unsurpassed Victory.

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 Vashira, circumambulated him to the right countless times, wept sorrowfully and shed tears, gazed up at him earnestly, and with a heart deeply intent upon seeking spiritual benefactors, departed from him.

At that time, Sudhana brought forth a mind of great loving-kindness that extended everywhere and a mind of great compassion whose nourishing flow continued without interruption. He was adorned with both merit and wisdom. He cast off all the dust and defilement of afflictions, realized the Dharma of equality, and had a mind that regarded none as high or low.

He uprooted the thorns of unwholesomeness and eliminated every obstruction. He made steadfast vigor his moat and wall, and profound samadhi his garden. With the sun of wisdom, he dispelled the darkness of ignorance.

With the wind of skillful means, he caused the flowers of wisdom to bloom. With unobstructed vows, he filled the Dharma-realm. His mind constantly manifested entry into the attainment of omniscience.

In this way, he sought the bodhisattva path.

Sudhana journeyed on and eventually reached the city of Delightful. He saw the elder Unsurpassed Victory in the eastern part of the city, within the Forest of the Greatly Adorned Banner of Sorrowlessness, surrounded by countless merchants and five thousand householders. The elder was managing and adjudicating the affairs of the people.

He then took that occasion to expound the Dharma to the assembly, enabling them to become forever free from all self-conceit, to leave behind the self and possessions of the self, to relinquish hoarding, and to eliminate greed, miserliness, and jealousy. Their minds became pure and free from defilement; they acquired the power of pure faith; they always delighted in seeing Buddhas; by accepting and upholding the Buddha-Dharma, they brought forth the power of bodhisattvas; they initiated bodhisattva practices, entered bodhisattva samadhis, attained bodhisattva wisdom, abided in the right mindfulness of bodhisattvas, and strengthened the aspirations and vows of bodhisattvas.

When Sudhana saw that the elder Unsurpassed Victory had finished expounding the Dharma to the assembly, he approached and bowed at the elder’s feet. Only after a long while did he rise and say:

Noble One! I am Sudhana. I am Sudhana. I devote myself to seeking the bodhisattva practices.

Noble One! How does a bodhisattva study the bodhisattva practices? How does a bodhisattva cultivate the bodhisattva path? While cultivating and studying, how can a bodhisattva always teach and deliver all sentient beings, always directly behold all Buddhas, always hear all Buddha-Dharmas, always preserve and uphold all Buddha-Dharmas, always enter all Dharma-doors, enter all lands to study the bodhisattva practices, abide throughout all kalpas to cultivate the bodhisattva path, know the spiritual powers of all Tathagatas, receive the protective mindfulness of all Tathagatas, and attain the wisdom of all Tathagatas?

The elder Unsurpassed Victory said:

Excellent! Excellent! Good Man, you have been able to awaken the mind of unsurpassed bodhi.

Good Man! I have accomplished the “Bodhisattva Practice-Door of Reaching All Places,” the power of spiritual penetration that has no dependence and no contrivance.

Now, Good Man, what is the “Bodhisattva Practice-Door of Reaching All Places”?

Good Man! Throughout this great trichiliocosm, among all sentient beings of the Desire Realm—that is, in all the Trayastrimsha Heavens, all the Suyama Heavens, all the Tushita Heavens, all the Heavens of Delight in Transformation, all the Heavens of Mastery over Others’ Transformations, all the Mara Heavens, and every dwelling place of the devas; and among dragons, yakshas, rakshasas, kumbhandas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and nonhumans—I dwell in all those places and expound the Dharma to all those sentient beings.

I cause them to abandon what is contrary to the Dharma and cease their disputes, put an end to warfare, stop angry contention, dissolve enmities and grievances, release bonds, escape prisons, and become free from fear. I lead them to refrain from killing and on through refraining from wrong views. I cause them all to prohibit every evil deed and everything that should not be done; cause them to accord with and practice every wholesome dharma; cause them to study all crafts and skills that benefit the world; and distinguish various doctrines for them, causing them to rejoice and gradually mature.

Accommodating the followers of non-Buddhist paths, I explain supreme wisdom to them, cause them to sever attachment to views, and cause them to enter the Buddha-Dharma. Even among all the Brahma devas of the Form Realm, I likewise expound the supreme Dharma for them.

Just as in this great trichiliocosm, so too, throughout worlds as numerous as the dust motes in ten ineffable hundreds of thousands of kotis of nayutas of Buddha-lands, I expound for all sentient beings the Dharma of the Buddhas, the Dharma of bodhisattvas, the Dharma of shravakas, and the Dharma of pratyekabuddhas.

I expound the hells, the beings in the hells, and the karmic paths leading to the hells.

I expound the realm of animals, the distinctions among animals, the sufferings endured by animals, and the karmic paths leading to the animal realm.

I expound the world of King Yama, the sufferings of the world of King Yama, and the karmic paths leading to the world of King Yama.

I expound the human world, the suffering and happiness of the human world, and the karmic paths leading to the human world.

I expound the heavenly world, the happiness of the heavenly world, and the karmic paths leading to the heavenly world.

I teach the Dharma in order to reveal the virtues of bodhisattvas; to cause sentient beings to abandon the sufferings and afflictions of birth and death; to enable them to know and behold the wondrous virtues of omniscience; to enable them to understand how beings in the various realms undergo suffering through delusion; to enable them to see and know the unobstructed Dharma; to reveal the causes from which worlds arise; to reveal that the quiescence of the world is bliss; to cause sentient beings to relinquish their attachments and conceptions; to enable them to realize the Buddhas’ Dharma of nonreliance; to enable them to extinguish all afflictions forever; and to enable them to turn the Dharma wheel of the Buddhas.

Good son! I know only this Dharma door of the bodhisattva’s pure practice that reaches all places, the power of spiritual mastery that is without reliance and without fabrication.

As for the bodhisattvas who fully possess all sovereign spiritual powers, who can travel everywhere throughout all Buddha-lands, who attain the stage of universal vision, who hear every sound and utterance, whose wisdom freely enters all dharmas without contradiction or error, whose heroic courage is unequaled, who proclaim the Dharma impartially with their broad and long tongues, whose wondrously adorned bodies are ultimately neither two nor different from those of the Tathagatas, and whose vast bodies of wisdom enter everywhere throughout the realms of the three times, boundless and equal to empty space—

How could I know or describe their virtuous practices?

Good son! South of here is a land named Thâu Na. In that land is a city named Ca Lăng Ca Lâm. In that city dwells a bhikshuni named Sư Tử Tần Thân.

Go to her and ask how a bodhisattva should train in bodhisattva conduct and cultivate the bodhisattva path.

The youth Sudhana bowed at the feet of the Elder Vô Năng Thắng, circumambulated him to the right countless times, gazed upon him earnestly, took his leave, and departed.

Proceeding onward, Sudhana reached the city of Ca Lăng Ca Lâm and sought the bhikshuni Sư Tử Tần Thân.

The people of the city told him that the bhikshuni was then in King Thắng Quang’s pleasure garden of Nhật Quang, teaching the Dharma for the benefit of countless sentient beings.

Sudhana immediately went to Nhật Quang Garden. Within the garden he saw a great tree named Full Moon, whose canopy resembled a lofty pavilion and emitted light that shone for one yojana. He saw a foliage tree named Universal Blessing, shaped like a parasol and emitting azure vaidurya light. He saw a flowering tree named Flower Treasury, lofty and shaped like the Snow Mountain, which poured forth an inexhaustible profusion of beautiful flowers.

It was like the pārijāta tree in the palace of the Trāyastriṃśa Heaven. He also saw an ambrosial fruit tree shaped like a golden mountain, constantly radiating light and heavily laden with ambrosial fruits. He also saw a mani-jeweled tree named Vairocana Treasury, incomparably beautiful in form, with a sovereign heart-mani jewel at its crown and countless mani jewels adorning the entire tree. He also saw a garment tree named Purity, from which garments of many colors hung down as ornaments. There was also a music tree named Joy, which resounded with music surpassing even heavenly music. There was also a fragrant tree named Universal Adornment, which constantly emitted fragrance that perfumed the ten directions without obstruction.

Within the garden were also flowing springs and cool ponds, all adorned with the seven treasures. Black sandalwood paste accumulated within them, and their beds were spread with pure gold. They were filled entirely with water possessing the eight virtues. Lotuses of four colors—blue, yellow, red, and white—opened across the water’s surface.

Throughout the garden, countless jeweled trees stood arranged in rows. Beneath each tree was a lion throne adorned with various wondrous jewels, spread with celestial garments, perfumed with exquisite fragrances, draped with precious silks, and hung with jeweled canopies. Jambūnada gold formed coverings above them, and jeweled pendants struck against one another, producing wondrous sounds.

Beneath some trees were lion thrones of lotus-treasury design. Beneath others were lion thrones of the Treasury of the Mani King of Fragrance. Beneath others were thrones of the Treasury of the Mani King Adorned with Dragons. Beneath others were thrones of the Treasury of the Mani King of the Jeweled Lion Assemblage. Beneath others were lion thrones of the Treasury of the Vairocana Mani King. Beneath still others were lion thrones of the Treasury of the Vairocana Mani King of the Ten Directions.

Each lion throne was surrounded by one hundred thousand jeweled seats, all fully endowed with countless kinds of adornments.

This Nhật Quang Garden was filled with precious jewels like a jeweled island in the great ocean. The ground was spread with kālindika cloth, exceedingly fine, soft, and cool. When one stepped upon it, the feet sank into it, and when one lifted the feet, it returned to its former state.

Countless kinds of birds sang in harmonious voices.

The forest of jeweled sandalwood trees was magnificently adorned and constantly rained down an inexhaustible profusion of wondrous flowers, like Śakra’s Garden of Variegated Flowers.

An incomparable king of fragrances spread its perfume everywhere, like Śakra’s Hall of Excellent Dharma.

The musical trees, the jeweled palmyra trees, and the nets of precious bells produced wondrous sounds, like the singing of the heavenly maiden Thiện Khẩu in the palace of the Īśvara Heaven.

The wish-fulfilling trees hung down all kinds of beautiful garments, vast and magnificent as the great ocean and displaying countless colors.

Hundreds of thousands of lofty pavilions were adorned with precious jewels, like the city of Sudarśana in the palace of the Trāyastriṃśa Heaven.

Jeweled parasols spread broadly like the summit of Mount Sumeru.

Their radiance shone brilliantly like the palace of the Brahmā King.

Sudhana saw that Nhật Quang Garden possessed immeasurable virtues and limitless adornments. All these had arisen through the bodhisattva’s virtuous practices, had been brought forth by supramundane roots of goodness, and had been born from offerings made to the Buddhas. Nothing anywhere in all worlds could compare with it.

This magnificently adorned garden had been accomplished because the bhikshuni Sư Tử Tần Thân had thoroughly comprehended the illusory nature of dharmas and accumulated vast, pure stores of goodness and merit.

Countless devas, nāgas, beings of the eight classes, and other sentient beings throughout the great trichiliocosm could all enter this garden, yet it never became crowded.

Why was this so?

It was brought about by the inconceivable spiritual might of the bhikshuni Sư Tử Tần Thân.

Sudhana saw this bhikshuni seated simultaneously upon all the great lion thrones beneath the trees. Her bodily features were upright and majestic, and her deportment was serene and tranquil. Her faculties were disciplined and harmonious, like those of a great elephant king.

Her mind was free from impurity, like pure earth. She universally fulfilled whatever everyone sought, like a wish-fulfilling jewel. She was unstained by the world, like a lotus flower.

Her mind was fearless, like a lion king. She upheld the pure precepts as firmly as Mount Sumeru. She could purify the hearts of all who beheld her, like a wondrous king of fragrances.

She could dispel the afflictions of sentient beings, like exquisite sandalwood on the Snow Mountain. When sentient beings beheld her, their suffering ceased, as though they had encountered the Medicine King Thiện Kiến. No one who saw her did so in vain, as with the deity Bà Lâu Na.

She could nurture all sprouts of roots of goodness, like a fertile field.

At each great lion throne, the assembly was different, and the Dharma she taught was likewise distinct.

At one place, the assembly consisted of devas from the Pure Abodes, with the Great Īśvara Heavenly King as their leader. For them, this bhikshuni taught the Dharma door of Inexhaustible Liberation.

Among those assembled there were Brahma devas, with the Brahma King Ai Lac as their leader. For them, this bhikshuni taught the Dharma door called the Universal Gateway of the Differentiated Wheel of Pure Sounds.

Among those assembled there were the sons and daughters of the Paranirmita-vashavartin Heaven, with the Heavenly King Tự Tại as their leader. For them, this bhikshuni taught the Dharma door called the Bodhisattva’s Pure Mind.

Among those assembled there were the sons and daughters of the Nirmāṇarati Heaven, with the Heavenly King Thiện Hóa as their leader. For them, this bhikshuni taught the Dharma door called the Excellent Adornment of All Dharmas.

Among those assembled there were the sons and daughters of the Tushita Heaven, with the King of the Tushita Heaven as their leader. For them, this bhikshuni taught the Dharma door called the Treasury of the Mind’s Encompassment.

Among those assembled there were the sons and daughters of the Yama Heaven, with the King of the Yama Heaven as their leader. For them, this bhikshuni taught the Dharma door called Boundless Adornment.

Among those assembled there were the sons and daughters of the Trayastrimsha Heaven, with Shakra Devānām Indra as their leader. For them, this bhikshuni taught the Dharma door called the Gateway of Disenchantment and Detachment.

Among those assembled there were dragon sons and dragon daughters, including the Dragon King Bá Quang Minh, the Dragon King Nanda, the Dragon King Upananda, the Dragon King Manasvin, the Dragon King Y La Bạt Nan Đà, the Dragon King Anavatapta, and others, with the Dragon King Sagara as their leader. For them, this bhikshuni taught the Dharma door called the Luminous Adornment of the Realm of the Buddha’s Spiritual Powers.

Among those assembled there were yaksha spirits, with the Heavenly King Vaishravana as their leader. For them, this bhikshuni taught the Dharma door called the Treasury of Rescuing and Protecting Sentient Beings.

Among those assembled there were gandharva spirits, with the Heavenly King Dhritarashtra as their leader. For them, this bhikshuni taught the Dharma door called Inexhaustible Joy.

Among those assembled there were asuras, with the Asura King Rahu as their leader. For them, this bhikshuni taught the Dharma door called the Gateway of Swiftly Adorning the Dharma Realm with Wisdom.

Among those assembled there were garudas, with the Garuda King Thiệp Trì as their leader. For them, this bhikshuni taught the Dharma door called Stirring the Oceans of All Realms of Existence.

Among those assembled there were kimnaras, with the Kimnara King Great Tree as their leader. For them, this bhikshuni taught the Dharma door called the Radiance of the Buddha’s Conduct.

Among those assembled there were mahoragas, with the Mahoraga King Am La Lâm as their leader. For them, this bhikshuni taught the Dharma door called Giving Rise to a Mind that Delights the Buddhas.

Among those assembled there were immeasurable numbers of men and women. For them, this bhikshuni taught the Dharma door called Supreme Conduct.

Among those assembled there were rakshasas, with the Great Tree Rakshasa King Thường Đoạt Tinh Khí as their leader. For them, this bhikshuni taught the Dharma door called Giving Rise to a Mind of Compassion.

Among those assembled there were sentient beings who had faith in and delighted in the Shravaka Vehicle. For them, this bhikshuni taught the Dharma door called the Radiance of Supreme Wisdom.

Among those assembled there were sentient beings who had faith in and delighted in the Pratyekabuddha Vehicle. For them, this bhikshuni taught the Dharma door called the Vast Radiance of the Buddha’s Merit and Virtue.

Among those assembled there were sentient beings who had faith in and delighted in the Mahayana. For them, this bhikshuni taught the Dharma door called the Gateway of the Wisdom-Radiance of the Samadhi of the Universal Gateway.

Among those assembled there were bodhisattvas who had first awakened the aspiration. For them, this bhikshuni taught the Dharma door called the Collection of the Vows of All Buddhas.

Among those assembled there were bodhisattvas of the second bhumi. For them, this bhikshuni taught the Dharma door called the Wheel Free from Defilement.

Among those assembled there were bodhisattvas of the third bhumi. For them, this bhikshuni taught the Dharma door called Tranquil Adornment.

Among those assembled there were bodhisattvas of the fourth bhumi. For them, this bhikshuni taught the Dharma door called Giving Rise to the Realm of Omniscience.

Among those assembled there were bodhisattvas of the fifth bhumi. For them, this bhikshuni taught the Dharma door called the Treasury of Wondrous Flowers.

Among those assembled there were bodhisattvas of the sixth bhumi. For them, this bhikshuni taught the Dharma door called the Vairocana Treasury.

Among those assembled there were bodhisattvas of the seventh bhumi. For them, this bhikshuni taught the Dharma door called the Universally Adorned Bhumi.

Among those assembled there were bodhisattvas of the eighth bhumi. For them, this bhikshuni taught the Dharma door called the Body Pervading the Realms of the Dharma Realm.

Among those assembled there were bodhisattvas of the ninth bhumi. For them, this bhikshuni taught the Dharma door called the Adornment of the Power of Non-Attainment.

Among those assembled there were bodhisattvas of the tenth bhumi. For them, this bhikshuni taught the Dharma door called the Unobstructed Wheel.

Among those assembled there were Vajra-Bearing Spirits. For them, this bhikshuni taught the Dharma door called the Adornment of Vajra Wisdom and Narayana.

Sudhana saw everywhere that beings of every kind who had been matured and disciplined, and who were fit to become vessels of the Dharma, had entered this garden and were seated in circles around the jeweled throne. The bhikshuni Simhavijurmbhita taught them the Dharma according to the superior or inferior distinctions in their wisdom and understanding, enabling them never to regress from unsurpassed bodhi.

Why was this so?

Because this bhikshuni had entered the equanimity of the universal eye and realized the prajnaparamita door that expounds all Buddha-Dharmas; the prajnaparamita door of the distinctions of the Dharma realm; the prajnaparamita door that shatters all obstructions; the prajnaparamita door that gives rise to wholesome minds in all sentient beings; the prajnaparamita door of supreme adornment; the prajnaparamita door of the unobstructed treasury of truth; the prajnaparamita door of the perfection of the Dharma realm; the prajnaparamita door of the treasury of the mind; and the prajnaparamita door of the universally productive treasury.

Of these ten doors, the first was the prajnaparamita door.

This bhikshuni entered innumerable hundreds of thousands of such prajnaparamita doors.

All the bodhisattvas and sentient beings in the Sunlight Garden had been exhorted by the bhikshuni Simhavijurmbhita to awaken the aspiration, receive and uphold the true Dharma, contemplate it, and cultivate it. They all attained non-regression on the path to unsurpassed, complete enlightenment.

Sudhana the Youth saw such a garden, such a jeweled throne, such walking paths, such an assembly, such spiritual powers, and such eloquence. He also heard inconceivable Dharma doors, and a vast cloud of Dharma saturated his mind. He then thought, “I shall respectfully circumambulate this bhikshuni clockwise for immeasurable hundreds of thousands of rounds.”

At that time, the bhikshuni Simhavijurmbhita emitted a great radiance that illuminated the entire Sunlight Garden and the whole assembly.

Sudhana immediately saw his own body and all the jeweled trees in the garden simultaneously circumambulating this bhikshuni clockwise for immeasurable hundreds of thousands of myriads of rounds.

When the circumambulation was complete, Sudhana joined his palms and said:

“Venerable Noble One! I have awakened the aspiration for unsurpassed bodhi, but I do not yet know how a bodhisattva studies the bodhisattva conduct or how a bodhisattva cultivates the bodhisattva path.

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

The bhikshuni said:

“Good man! I have attained a gateway to liberation called Accomplishing Omniscience.”

Sudhana asked:

“Venerable Noble One! Why is it called Accomplishing Omniscience?”

The bhikshuni said:

“Good man! The radiance of this wisdom, in a single thought, universally illuminates all the Buddha-Dharmas of the three times.”

Sudhana asked:

“Venerable Noble One! What is the realm of this wisdom-radiance?”

The bhikshuni said:

“Good man! By entering this gateway of wisdom-radiance, I attained the King of Samadhis That Gives Rise to All Dharmas. Through this samadhi, I attained a mind-made body and traveled throughout all worlds in the ten directions to the abodes of bodhisattvas bound to only one more birth, dwelling in the Tushita Palace.”

Before each bodhisattva, I manifest bodies as numerous as the dust motes in an ineffable number of Buddha-lands. Each body presents offerings as numerous as the dust motes in an ineffable number of Buddha-lands.

That is, I manifest in the bodies of heavenly kings, up to and including the bodies of human kings, bearing clouds of flowers, clouds of incense, garments, necklaces, jeweled banners, jeweled canopies, jeweled nets, jeweled curtains, jeweled treasuries, and jeweled lamps, and present them as offerings.

Thus, when a bodhisattva dwells in the palace of Tushita Heaven, abides in the womb, emerges from the womb, lives as a householder, renounces the household life, proceeds to the seat of enlightenment, attains perfect enlightenment, turns the Dharma wheel, and enters nirvana—throughout that entire period, whether in a heavenly palace, a dragon palace, or even a human palace, I make such offerings to each and every Tathagata.

If any beings know that I make offerings to the Buddhas in this way, they all attain non-retrogression from unsurpassed bodhi.

If any beings come to me, I expound the prajnaparamita for them.

O Good Man! I behold all beings, yet because the eye of wisdom sees clearly, I do not discriminate the characteristics of beings. I hear all speech, yet because my mind is free from attachment, I do not discriminate the characteristics of speech. I behold all Tathagatas, yet because I fully comprehend the Dharma-body, I do not discriminate the characteristics of Tathagatas. I uphold all Dharma wheels, yet because I have awakened to the intrinsic nature of the Dharma, I do not discriminate the characteristics of Dharma wheels. In a single thought, I know all dharmas universally, yet because I know that dharmas are like illusions, I do not discriminate the characteristics of dharmas.

O Good Man! I know only this gateway of liberation of accomplishing omniscience.

As for the great bodhisattvas, whose minds are free from discrimination and who universally know all dharmas: while sitting serenely in a single body, they pervade the entire Dharma-realm; within their own bodies, they manifest all lands; in a single thought, they reach every place where a Buddha dwells; within their own bodies, they universally manifest all the spiritual powers of the Buddhas; with a single hair, they raise up an ineffable number of worlds; within a single pore of their own bodies, they manifest the formation and destruction of an ineffable number of worlds; in a single thought, they dwell together with an ineffable number of beings; and in a single thought, they enter ineffably ineffable numbers of kalpas.

How could I know or describe their meritorious practices?

O Good Man! South of here is a land called Perilous. In that land is a city called Jeweled Adornment. Within that city is a woman named Vasumitra.

Go there and ask her how a bodhisattva learns the bodhisattva practices and how a bodhisattva cultivates the bodhisattva path.

Youth Sudhana bowed at the feet of the bhikshuni Simhavijrimbhita, circumambulated her countless times, gazed upon her attentively, took his leave, and departed.