大方廣佛華嚴經

The bodhisattva formerly manifested before the Buddhas,
Manifested the Dharma, the Sangha, and the right path,
And also manifested Buddha stupas and images;
Therefore this light came to be.

They light oil lamps and lamps of ghee,
And also kindle every kind of brilliant torch,
Together with the finest fragrant jeweled candles;
By offering these to the Buddha, this light was attained.

Again, he emits a light called Deliverance;
This light awakens all beings,
Causing them to bring forth the mind of great vows
To liberate the multitudes from the ocean of desire.

Again, he emits a light called Extinguishing Craving;
This light awakens all beings,
Causing them to leave behind the objects of the five desires
And contemplate the wondrous flavor of the Dharma of liberation.

If they can abandon the objects of the five desires
And contemplate the wondrous flavor of the Dharma of liberation,
They can use the ambrosia of the Buddha-Dharma
To extinguish the world’s thirst of craving.

They give ponds, wells, streams, and springs,
Devotedly seeking the unsurpassed path to bodhi;
They denounce the five desires and praise meditative concentration;
Therefore this light came to be.

They create images of the greatly compassionate Tathagata,
Adorned with excellent marks and seated upon lotus thrones,
And constantly praise his most supreme virtues;
Therefore this light came to be.

Again, he emits a light called Loving Delight;
This light awakens all beings,
Causing their hearts to revere and cherish the Buddhas,
To revere and cherish the honored Dharma, and to revere and cherish the Sangha.

If their minds constantly revere and cherish the Buddhas,
Revere and cherish the Dharma, and revere and cherish the Sangha,
Then, within the assemblies of the Tathagatas,
They attain profound, unsurpassed patience with respect to dharmas.

They awaken immeasurable numbers of beings,
Causing them to recollect the Jewels of Buddha, Dharma, and Sangha,
And teach them to bring forth the mind of sovereign virtue;
Therefore this light came to be.

Again, he emits a light called Accumulation of Merit;
This light awakens all beings,
Causing them to practice abundant giving
And dedicate it to seeking the unsurpassed path.

Again, he emits a light called Replete with Wisdom;
This light awakens all beings,
Causing them, within one dharma and in a single thought,
To comprehend immeasurable Dharma gates.

They analyze dharmas for living beings,
Even to the point of definitively understanding their true meaning;
They skillfully explain the meaning of the Dharma without deficiency;
Therefore this light came to be.

Again, he emits a light called Lamp of Wisdom;
This light awakens all beings,
Causing them to know that the nature of beings is empty and quiescent,
And that all dharmas have neither beginning nor existence.

They respectfully make offerings to those who uphold the Dharma,
Provide for and attend upon all sages and worthies,
And bestow the true Dharma upon living beings;
Therefore this light came to be.

Again, he emits a light called Able to Relinquish;
This light awakens the miserly and covetous,
Causing them to know that possessions are impermanent,
And always to delight in giving, with unattached hearts.

Their stubborn miserliness, difficult to tame, is tamed;
They know that wealth is like a dream or floating clouds,
And increase their pure mind of giving;
Therefore this light came to be.

Again, he emits a light called Dispelling Heat;
This light awakens those who violate the precepts,
Causing them to receive and uphold the pure precepts
And resolve to realize the path without a teacher.

They encourage living beings to receive and uphold the precepts,
Purifying all ten wholesome courses of karma,
And further cause them to direct their minds toward bodhi;
Therefore this light came to be.

Again, he emits a light called Adornment of Patience;
This light awakens the wrathful,
Causing them to abandon anger and eliminate conceit,
And always delight in the gentle Dharma of patient endurance.

Though violent and wicked beings are difficult to endure,
For the sake of bodhi their minds remain unmoved;
They always delight in the true Dharma and praise the virtue of patience;
Therefore this light came to be.

Again, he emits a light called Courageous Vigor;
This light awakens the indolent,
Causing them always to revere and make offerings
To the Three Jewels without weariness.

They exhort and transform living beings, causing them to be diligent,
Always assiduously making offerings to the Three Jewels;
When the Dharma approaches extinction, they devotedly protect it;
Therefore this light came to be.

Again, he emits a light called Quiescence;
This light awakens those whose minds are distracted,
Causing them to abandon greed, anger, and delusion,
So that their minds remain unmoved and attain right concentration.

Again, he emits a light called Adornment of Wisdom;
This light awakens the foolish and deluded,
Causing them to realize the principle and understand dependent origination,
And thoroughly comprehend the six faculties through wisdom.

If they can realize the principle and understand dependent origination,
And thoroughly comprehend the six faculties through wisdom,
They attain the Dharma samadhi called Sun Lamp,
Their wisdom shines brightly, and they accomplish Buddhahood.

They can relinquish both external possessions and their own bodies,
And seek the true Dharma for the path of bodhi;
Having heard it, they diligently proclaim it to beings;
Therefore this light came to be.

They praise the Buddhas’ awesome virtue and liberation,
Extol the Buddhas’ limitless mastery,
And reveal the Buddhas’ powers and spiritual penetrations;
Therefore this light came to be.

They can bestow fearlessness upon living beings;
Whenever they encounter those who inflict harm, they admonish and restrain them;
They relieve the lonely, destitute, and afflicted;
Therefore this light came to be.

Again, he emits a light called Peace and Security;
This light shines upon the sick,
Causing all their pain and suffering to be removed
So that they attain the bliss of right concentration.

They give efficacious medicines to cure illnesses,
Wondrous longevity jewels and fragrant ointments for the body,
And ghee, oil, milk, and honey as food;
Therefore this light came to be.

Again, he emits a light called Seeing the Buddha;
This light awakens those approaching death,
Causing them, according to their recollections, to behold the Tathagata
And, when life ends, to be born in a Buddha-land.

On seeing the dying, they urge them to recollect the Buddha,
And point out a Buddha image, telling them to gaze upon it,
Causing them to feel the deepest reverence for the Buddha;
Therefore this light came to be.

Again, he emits a light called Delight in the Dharma;
This light awakens all beings,
Causing them always to cherish the true Dharma,
Listening attentively, expounding it, and transcribing it.

When the Dharma approaches extinction, they can expound it,
Fulfilling the aspirations of those who seek the Dharma;
They cherish the true Dharma and diligently cultivate it;
Therefore this light came to be.

With mighty voices they sing the Buddha’s praises,
Giving musical instruments, bells, and every kind of music,
Causing the Buddha’s voice to be heard throughout the world;
Therefore this light came to be.

They explain that conditioned dharmas bring no peace,
But are filled with immeasurable suffering and affliction;
They constantly delight in praising the bliss of quiescent cessation;
Therefore this light came to be.

Again, he emits a light called Most Excellent;
This light awakens all beings,
Causing them universally to listen in the Buddhas’ presence
To the superior Dharma of morality, concentration, and wisdom.

Again, he emits a light called Jeweled Adornment;
This light awakens all beings,
Causing them to obtain inexhaustible jeweled treasuries
With which to make offerings to the Tathagatas.

They present every kind of supremely wondrous jewel
To the Buddhas and their stupas,
And also cause them to be given to the poor and needy;
Therefore this light came to be.

Again, he emits a light called Fragrant Adornment;
This light awakens all beings,
Causing those who hear the Dharma to become joyful and serene,
Certain that they will accomplish the Buddha’s virtues.

They spread precious, excellent fragrances upon the ground
As offerings to all Most Honored Ones,
And also use them in constructing stupas and Buddha images;
Therefore this light came to be.

Again, he emits a light called Manifold Adornment;
Jeweled banners, pennants, and canopies beyond number,
Burning incense, scattered flowers, and instrumental music
Fill the cities and settlements, within and without.

Again, he emits a light called Pure Adornment,
Causing the face of the great earth to become entirely level;
They adorn Buddha stupas and their surrounding grounds;
Therefore this light came to be.

Again, he emits a light called Great Cloud,
Able to raise fragrant clouds and fragrant water;
With fragrant water they sprinkle stupas and courtyards;
Therefore this light came to be.

Again, he emits a light called Great Wealth,
Causing the destitute to obtain precious riches;
They offer inexhaustible goods to the Three Jewels;
Therefore this light came to be.

Again, he emits a light called Purity of the Eye,
Able to cause the blind to regain sight;
They offer lamps to the Buddha and Buddha stupas;
Therefore this light came to be.

Again, he emits a light called Purity of the Ear,
Able to cause the deaf to hear clearly;
They perform music as offerings to the Buddha and Buddha stupas;
Therefore this light came to be.

Again, he emits a light called Purity of the Nose;
Fragrances never smelled before are all perceived;
They offer incense to the Buddha and Buddha stupas;
Therefore this light came to be.

Again, he emits a light called Purity of the Tongue,
Able to praise the Buddha with a beautiful voice;
Harsh and evil speech is forever eliminated;
Therefore this light came to be.

Again, he emits a light called Purity of the Body,
Causing those deficient in the five faculties to become whole;
With their bodies they bow to the Buddha and Buddha stupas;
Therefore this light came to be.

Again, he emits a light called Purity of Mind,
Causing the forgetful to attain right mindfulness;
They cultivate samadhis and attain mastery in them all;
Therefore this light came to be.

Again, he emits a light called Purity of Form,
Causing beings to behold the Buddha’s inconceivable form;
They adorn stupas with wondrous forms and colors;
Therefore this light came to be.

Again, he emits a light called Purity of Sound,
Causing beings to know that the nature of sound is originally empty and quiescent;
They contemplate sound as dependently arisen, like an echo;
Therefore this light came to be.

Again, he emits a light called Purity of Fragrance,
Causing all foul and impure things to become fragrant and clean;
With fragrant water they wash stupas and bodhi trees;
Therefore this light came to be.

Again, he emits a light called Purity of Flavor,
Able to remove every poison from flavors;
They constantly make offerings to the Buddha, Sangha, and their parents;
Therefore this light came to be.

Again, he emits a light called Purity of Touch,
Able to make all that is coarse and rough become gentle and soft;
Knives, spears, swords, and halberds raining from above
Are all transformed into beautiful flower garlands.

What arises from causes and conditions is originally unborn;
The Buddha’s Dharma-body is not a body;
Dharma-nature abides forever, like empty space;
By explaining these meanings, this light was attained.

The lights are attained according to former practices;
They accord with those who cultivated together through past affinities.
Thus are these lights now emitted;
This is the Great Sage’s mastery of wisdom.

Those who in former times shared mastery in meritorious deeds,
And those who cherished, delighted in, or rejoiced in them—
Seeing others practice, they rejoiced as well—
Can now all be seen within these lights.

If anyone hears of the distinctions among these lights
And can bring forth deep, pure faith,
They forever sever every net of doubt
And swiftly become an unsurpassed banner of virtue.

There is a supreme samadhi that can manifest,
Whose retinues and adornments are all sovereign;
Throughout all lands in the ten directions,
No assembly of Buddha-children can compare with it.

There are also beautiful lotuses surrounding it,
As numerous as dust motes in ten lands;
Assemblies of Buddha-children sit upon these flowers,
Abiding in the awe-inspiring spiritual power of samadhi.

Having accomplished wholesome causes and conditions in former lives
And fully cultivated the Buddhas’ virtues,
These living beings surround the bodhisattva,
Joining their palms together and gazing insatiably.

There is a supreme samadhi called Net of Directions;
Abiding in it, the bodhisattva reveals extensively,
Manifesting bodies throughout every direction,
Sometimes entering concentration and sometimes emerging from it.

Or he may enter right concentration in one direction
And afterward emerge from it in another;
Thus entering and emerging throughout the ten directions—
This is called the bodhisattva’s power of samadhi.

Thus, throughout the worlds of the ten directions,
The bodhisattva enters everywhere without omission,
Sometimes entering unmoving, quiescent samadhi,
And sometimes reverently making offerings to the Buddhas.

Within the eye faculty he enters right concentration,
And from the object of form emerges from concentration,
Revealing the inconceivable nature of form,
Which no deva or human can comprehend.

Within the ear faculty he enters right concentration,
And from the object of sound emerges from concentration;
He distinguishes every sound and language,
Which devas and humans cannot comprehend.

Within the nose faculty he enters right concentration,
And from the object of fragrance emerges from concentration;
He universally obtains all supremely wondrous fragrances,
Which devas and humans cannot comprehend.

Within the object of fragrance he enters right concentration,
And from the nose emerges from concentration, his mind undisturbed;
He teaches that the nose is unborn and unarisen,
Its nature empty, quiescent, and unconditioned.

Within the tongue faculty he enters right concentration,
And from the object of flavor emerges from concentration;
He universally obtains every supreme flavor,
Which devas and humans cannot comprehend.

Within the object of flavor he enters right concentration,
And from the tongue emerges, his mind undisturbed;
He teaches that the tongue is unborn and unarisen,
Its nature empty, quiescent, and unconditioned.

Within the body faculty he enters right concentration,
And from the object of touch emerges from concentration;
He skillfully distinguishes every kind of touch,
Which devas and humans cannot comprehend.

Within the object of touch he enters right concentration,
And from the body emerges, his mind undisturbed;
He teaches that the body is unborn and unarisen,
Its nature empty, quiescent, and unconditioned.

Within the mind faculty he enters right concentration,
And from the object of dharmas emerges from concentration;
He distinguishes all characteristics of dharmas,
Which devas and humans cannot comprehend.

Within the object of dharmas he enters right concentration,
And from the mind emerges, his mind undisturbed;
He teaches that mind is unborn and unarisen,
Its nature empty, quiescent, and unconditioned.

Within the body of a child he enters right concentration,
And from the body of a youth emerges from concentration;
Within the body of a youth he enters right concentration,
And from the body of an elder emerges from concentration.

Within the body of an elder he enters right concentration,
And from the body of a virtuous woman emerges from concentration;
Within the body of a virtuous woman he enters right concentration,
And from the body of a virtuous man emerges from concentration.

Within the body of a virtuous man he enters right concentration,
And from the body of a bhiksuni emerges from concentration;
Within the body of a bhiksuni he enters right concentration,
And from the body of a bhiksu emerges from concentration.

Within the body of a bhiksu he enters right concentration,
And from the bodies of learners and those beyond learning emerges from concentration;
Within the bodies of learners and those beyond learning he enters right concentration,
And from the body of a Pratyekabuddha emerges from concentration.

Within the body of a Pratyekabuddha he enters right concentration,
And manifests emerging from concentration in the body of a Tathagata;
Within the body of a Tathagata he enters right concentration,
And from the bodies of devas emerges from concentration.

Within the bodies of devas he enters right concentration,
And from the body of a great naga emerges from concentration;
Within the body of a great naga he enters right concentration,
And from the body of a yaksa emerges from concentration.

Within the body of a yaksa he enters right concentration,
And from the bodies of ghosts and spirits emerges from concentration;
Within the bodies of ghosts and spirits he enters right concentration,
And from a single pore emerges from concentration.

Within a single pore he enters right concentration,
And from all pores emerges from concentration;
Within all pores he enters right concentration,
And from the tip of a single hair emerges from concentration.

Within the tip of a single hair he enters right concentration,
And from a single mote of dust emerges from concentration;
Within a single mote of dust he enters right concentration,
And from all motes of dust emerges from concentration.

Within all motes of dust he enters right concentration,
And from the vajra ground emerges from concentration;
Within the vajra ground he enters right concentration,
And from a mani tree emerges from concentration.

Within a mani tree he enters right concentration,
And from the Buddha’s light emerges from concentration;
Within the Buddha’s light he enters right concentration,
And from rivers and seas emerges from concentration.

Within rivers and seas he enters right concentration,
And from a great fire emerges from concentration;
Within a great fire he enters right concentration,
And from the wind emerges, his mind undisturbed.

Within the element of wind he enters right concentration,
And from the element of earth emerges from concentration;
Within the element of earth he enters right concentration,
And from a celestial palace emerges from concentration.

Within a celestial palace he enters right concentration,
And from empty space emerges, his mind undisturbed.
This is called the stage of immeasurable virtue,
Whose mastery of samadhi is inconceivable.

All Tathagatas throughout the ten directions
Could not finish describing it in immeasurable kalpas.
Even if all Tathagatas spoke together,
The karmic retributions of living beings would remain inconceivable.

In empty space they enter the fire samadhi,
Walking, standing, lying, and sitting in midair;
Their upper bodies spout water while their lower bodies pour forth fire,
And their upper bodies pour forth fire while their lower bodies spout water.

All this occurs within a single thought,
With boundless gates of mastery.
Sravakas do not possess complete great compassion
And do not seek the Buddha-path for living beings,
Yet they can manifest immeasurable spiritual powers;
How much more can Buddhas and mighty bodhisattvas!

As the sun and moon in empty space
Cast their reflections throughout the ten directions,
Appearing in the waters of ponds, lakes, marshes, basins, and bowls,
And in streams, rivers, and great seas alike,

So too do the bodhisattvas’ forms
Appear inconceivably throughout the ten directions;
This is entirely through the sovereign power of samadhi,
And only the Tathagata realizes and knows it.

Though that ocean spirit possesses greed, anger, and delusion,
It still skillfully understands every voice;
How much more can the sovereign power of comprehensive retention
Cause all beings to rejoice!

There was a woman named Eloquence,
Born after her parents prayed to the devas.
Anyone who abandoned evil and delighted in truth
Would enter her body and acquire wondrous eloquence.

Though that woman possessed desire, anger, and delusion,
She could still grant eloquence to those who followed her;
How much more can a bodhisattva replete with wisdom
Bestow benefit upon all beings!

As an illusionist skilled in magical arts
Can manifest many kinds of beings and objects,
And in an instant display days, months, and years,
As well as prosperous, peaceful, and joyful cities,

Though the magician possesses greed, anger, and delusion,
He can still transform things to delight the world;
How much more can the powers of meditation and liberation
Cause all beings to rejoice!

Though asuras possess greed, anger, and delusion,
They can still perform inconceivable transformations;
How much more can those with spiritual penetrations and fearless power—
How could their sovereign transformations be measured!

That elephant may also relinquish its original form
And transform its body to resemble a deva,
Its deportment in walking and standing like that of a true deva;
Such is its power of spiritual transformation.

Though the elephant king possesses greed, anger, and delusion,
It can still manifest such spiritual powers;
How much more can one replete with wisdom and skillful means
Attain mastery within samadhi!

As an asura transforms its bodily form,
Its feet standing upon the vajra limit at the ocean’s floor,
The deepest ocean water reaches only halfway up its body,
While its head rises level with the summit of Mount Sumeru.

Though an asura possesses greed, anger, and delusion,
It can still manifest such vast spiritual powers;
How much more can the Lamp Illuminating the World, who has subdued Mara,
Possess mastery in awe-inspiring spiritual power!

When the devas and asuras wage war,
The Lord of Devas’ spiritual power is inconceivable;
According to the number of enemy troops,
He manifests an equal number of bodies to fight them.

Sakra manifests a body with a thousand eyes,
Holding a vajra in his hand that streams blazing fire;
Clad in armor and wielding a staff, he is exceedingly majestic,
And the asuras flee in fear when they behold him.

In the Trayastrimsa Heaven there is a celestial drum,
Produced through the devas’ karmic retribution.
When it knows the devas have become attached to heedlessness,
This voice naturally resounds through the sky:

“Heedlessness is an enemy and an affliction,
The path of birth and death, devoid of coolness.
Whoever becomes intoxicated by heedlessness
Falls into the mouth of the great fish of samsara.

When the devas of the Heaven of the Thirty-Three hear the drum,
They lead one another to the Hall of Excellent Dharma.
There the Lord of Devas teaches them the wondrous Dharma,
Causing all to accord with the path and eliminate craving.

Upon hearing the sound of this drum,
All the devas lose their fear and gain strength;
Then the asuras become terrified,
And all their troops and generals retreat in flight.

The wondrous samadhi of ambrosia is like the celestial drum:
It constantly resounds with the sound of subduing Mara and quiescence.
Great compassion, pitying all, comes to their rescue,
Causing every living being to end affliction.

As he responds universally to the celestial maidens,
So too does he within the Hall of Excellent Dharma;
In a single thought he manifests spiritual powers,
Appearing before them all to teach the Dharma.

Though the Lord of Devas possesses greed, anger, and delusion,
He can still cause all his retinue to rejoice;
How much more can one with great spiritual powers and skillful means
Cause all beings to rejoice!

The great celestial king of Paranirmita-vasavartin
Exercises mastery within the desire realm;
Using afflictions, karma, and suffering as a netted cage,
He binds all ordinary beings.

Though that celestial king possesses greed, anger, and delusion,
He can still exercise mastery over living beings;
How much more can one endowed with all ten powers of wisdom
Cause all beings to practice together!

The Great Brahma King of the great-thousand world-system
Can manifest a body before every Brahma deva
In all their dwelling places,
Proclaiming everywhere the wondrous Brahma voice.

That Great Brahma King, while still within the world,
Can exercise mastery in meditation and spiritual powers;
How much more can the unsurpassed, world-transcending one
Attain mastery in meditation and liberation!

How could one who diligently trained for immeasurable kalpas
And attained the wisdom of unsurpassed bodhi
Fail, within a single thought,
To know universally the minds of all living beings!

The karmic retributions of living beings are inconceivable:
Through the power of great winds, the world arises—
Vast oceans, great mountains, celestial palaces,
Jewels, lights, and all varieties of things.

The great wind has not studied the paramitas,
Nor has it studied the Buddhas’ virtues,
Yet it can still accomplish inconceivable deeds;
How much more can one replete with all practices and vows!

How much more can one who knows that the nature of sound is like an echo,
Who has attained wondrous, unobstructed eloquence,
Universally respond to beings by teaching the Dharma
And cause all living beings to rejoice!

The ocean possesses a rare and extraordinary quality:
It equally reflects the images of all phenomena;
Jewels, worldly things, and the myriad streams
Are all received without opposition.

The inexhaustible meditations and stages of liberation
Are an equal seal in just the same way;
Merit, wisdom, and every wondrous practice
Are universally cultivated without weariness or satisfaction.

Over the sixth heaven, Paranirmita-vasavartin,
The clouds are the color of pure gold;
Over the Nirmanarati Heaven, the clouds are ruby-red;
Over the Tusita Heaven, they are the color of frost and snow.

Over the Yama Heaven, the clouds are lapis lazuli;
Over the Trayastrimsa Heaven, they are agate;
Over the Heaven of the Four Great Kings, they are crystal;
Above the great ocean, they are vajra-colored.

In the realm of the kimnaras, they are the color of wondrous fragrance;
In the nagas’ dwellings, they are lotus-colored;
In the yaksas’ dwellings, they are white-goose-colored;
Among the asuras, they are the color of mountain rock.

Over Uttarakuru, they are flame-gold;
Over Jambudvipa, they are sapphire-colored;
Over the other two continents, they are adorned with mixed colors,
Responding to whatever their inhabitants delight in.

Moreover, over the Paranirmita-vasavartin Heaven,
The lightning within the clouds shines like sunlight;
Over the Nirmanarati Heaven, it is like moonlight;
Over the Tusita Heaven, it is the color of Jambu River gold.

Over the Yama Heaven, it is white as snow;
Over the Trayastrimsa Heaven, it shines like golden fire;
Over the Heaven of the Four Great Kings, it has the colors of many jewels;
Within the great ocean, it is ruby-red.

Over Uttarakuru, it is fire-pearl-colored;
Over Jambudvipa, it is indranila-blue;
Over the other two continents, it is manifoldly adorned;
As are the cloud colors, so too are those of the lightning.

In Paranirmita-vasavartin, thunder sounds like the Brahma voice;
In the Nirmanarati Heaven, like a great drum;
In the Tusita Heaven, like the proclamation of the true Dharma;
In the Yama Heaven, like the voices of celestial maidens.

Within the ocean, it sounds like two mountains colliding;
Among the kimnaras, like flutes and pipes;
Within the naga kings’ cities, like the kalavinka bird;
In the yaksas’ dwellings, like the voices of naga maidens.

Among the asuras, it sounds like a celestial drum;
Among humans, like the ocean tide.

Over the Yama Heaven rain banners, pennants, and canopies,
Flower garlands, fragrant ointments, and ornaments,
Supremely wondrous garments the color of red pearls,
Together with every kind of fine music.

Over the Trayastrimsa Heaven rain wish-fulfilling jewels,
Hard black agarwood, aloeswood, and sandalwood,
Turmeric, kalaka, tamala, and the like;
Beautiful flowers and fragrant water rain intermingled.

Within the City of the Wise Kings rain delicious foods,
Perfect in color, fragrance, and flavor, which increase strength;
Immeasurable wondrous jewels also rain down—
All of this is produced by the naga king.

Moreover, within the great ocean,
Rain falls unceasingly in streams as broad as cart axles;
Inexhaustible treasuries of great jewels also rain down,
Together with every kind of adornment.

Over Jambudvipa rains pure water,
Moistening every place always at the proper time,
Nourishing flowering and fruit-bearing trees and medicinal plants,
And ripening all crops and seedlings.

Thus, immeasurable wondrous adornments—
All kinds of clouds, lightning, thunder, and rain—
Are freely produced by the naga king,
While his body remains unmoving and without discrimination.

Among all ordinary beings in the world,
Those who believe this Dharma are exceedingly rare;
Only one who diligently cultivates mastery in pure merit
And possesses wholesome causes from the past can believe it.

Among living beings throughout all worlds,
Few wish to seek the Sravaka Vehicle;
Those who seek the Pratyekabuddha Vehicle are fewer still;
Those who turn toward the Mahayana are exceedingly hard to encounter.

Turning toward the Mahayana is comparatively easy;
Believing this Dharma is harder still.
How much more so is upholding and reciting it, explaining it to others,
Practicing according to the Dharma, and understanding its true meaning!

Suppose someone bore a great-thousand world-system
Upon their head for a kalpa without moving their body;
What that person did would not yet be difficult—
It is believing this Dharma that is truly difficult.

Suppose someone held ten lands in their hands
And stood in empty space for a full ten kalpas;
What that person did would not yet be difficult—
It is believing this Dharma that is truly difficult.

Suppose someone gave beings as numerous as dust motes in ten lands
Whatever they desired for an entire kalpa;
That person’s merit would not yet be supreme—
The one who believes this Dharma is truly most excellent.

Suppose someone reverently served and made offerings for an entire kalpa
To Buddhas as numerous as dust motes in ten lands;
If another can recite and uphold this chapter of the sutra,
The latter’s merit is more excellent than the former’s.

When Bodhisattva Bhadrashri had finished speaking these verses, the worlds throughout the ten directions quaked in six ways, the palaces of Mara vanished, and the evil destinies ceased. All Buddhas of the ten directions appeared before him, simultaneously extended their right hands to stroke the crown of his head, and praised him with one voice: “Excellent! You have skillfully taught this Dharma. All those who are diligent rejoice in accord with it.”