大方廣佛華嚴經入法界品

At that time, Lady Maya again said to the youth Sudhana: “Good man, in this world, in the Heaven of the Thirty-Three, there is a heavenly king named Right Mindfulness. The heavenly king has a daughter named Deva-Lord’s Light. Go to her and ask how a bodhisattva learns the bodhisattva practices and cultivates the bodhisattva path.”

The youth Sudhana respectfully received her instruction, bowed with his head and face at the feet of Lady Maya, circumambulated her to the right countless times, and, gazing upon her with reverent longing, took his leave and departed. He went to the heavenly palace, saw the maiden, bowed at her feet, respectfully circumambulated her to the right, joined his palms, and addressed the noble one: “Great Sage, I have generated the aspiration for unsurpassed bodhi, but I do not yet know how a bodhisattva learns the bodhisattva practices or how a bodhisattva cultivates the bodhisattva path. I have heard that the Great Sage is skilled in giving instruction; I beseech you to teach me.”

The heavenly maiden said: “Good man, I have attained a bodhisattva liberation called the Pure Adornment of Unobstructed Recollection. Good man, I remember that in the past there was a most excellent kalpa named Blue Lotus. During that kalpa, I made offerings to as many Buddha-Tathagatas as there are sands in the Ganges.

From the time those Tathagatas first left the household life, I attended upon, revered, protected, and made offerings to them all, building Sangha monasteries and furnishing the necessary requisites. Moreover, when those Buddhas, while still bodhisattvas, dwelt in their mothers’ wombs; when they were born; when they took seven steps; when they uttered the great lion’s roar; when, as youths, they dwelt in their palaces; when they went to the bodhi tree and attained perfect, complete enlightenment; when they turned the Dharma wheel and manifested the Buddha’s spiritual transformations;

and when they taught, transformed, trained, and subdued sentient beings—from their initial generation of the aspiration until the extinction of their Dharma—I clearly remember every such event without error or omission.

They constantly appear before my eyes, and I remember them without ever forgetting.

“I also remember a past kalpa named Good Ground. During that kalpa, I made offerings to ten times as many Buddha-Tathagatas as there are sands in the Ganges. I also remember a past kalpa named Wondrous Virtue.

During that kalpa, I made offerings to as many Buddha-Tathagatas as there are motes of dust in a buddha-land. I also remember a kalpa named Nothing Attained. During that kalpa, I made offerings to eighty-four kotis of hundreds of thousands of nayutas of Buddha-Tathagatas.

I also remember a kalpa named Good Light. During that kalpa, I made offerings to as many Buddha-Tathagatas as there are motes of dust in Jambudvipa. I also remember a kalpa named Immeasurable Light.

During that kalpa, I made offerings to twenty times as many Buddha-Tathagatas as there are sands in the Ganges. I also remember a past kalpa named Most Excellent Virtue. During that kalpa, I made offerings to as many Buddha-Tathagatas as there are sands in one Ganges.

I also remember a kalpa named Good Compassion. During that kalpa, I made offerings to eighty times as many Buddha-Tathagatas as there are sands in the Ganges. I also remember a past kalpa named Excellent Journey.

During that kalpa, I made offerings to sixty times as many Buddha-Tathagatas as there are sands in the Ganges. I also remember a past kalpa named Wondrous Moon. During that kalpa, I made offerings to seventy times as many Buddha-Tathagatas as there are sands in the Ganges.

“Good man, throughout as many past kalpas as there are sands in the Ganges, I never departed from the Buddha-Tathagatas, the Perfectly and Completely Enlightened Ones. In the presence of those Tathagatas, I heard this bodhisattva liberation of the Pure Adornment of Unobstructed Recollection. I received, retained, and cultivated it continuously, following and entering into its guidance. Regarding all the Tathagatas of those former kalpas, from their initial bodhisattva aspiration until the extinction of their Dharma, through the power of this liberation of pure adornment I clearly remember all their spiritual transformations as though they were present before my eyes; and I preserve them, follow them, and practice accordingly, never abandoning them.

“Good man, I know only this liberation of Pure Unobstructed Recollection. As for the great bodhisattvas who have emerged from the night of birth and death, whose wisdom has forever dispelled the darkness of ignorance, who have never fallen asleep, whose minds are unobscured, whose bodies are light and at ease, who have awakened in purity, who have accomplished the ten powers, and who awaken all beings—how could I know or describe their meritorious practices?

“Good man, in the city of Kapilavastu there is a teacher of youths named Viśvāmitra. Go to him and ask how a bodhisattva learns the bodhisattva practices and cultivates the bodhisattva path.” Having heard this Dharma, Sudhana rejoiced and exulted, and his inconceivable roots of goodness naturally increased and expanded. He bowed with his head and face at the feet of the heavenly maiden Deva-Lord’s Light, circumambulated her to the right countless times, and, looking upon her with reverent longing, took his leave and departed.

Descending from the heavenly palace, he traveled toward the city of Kapilavastu. Upon reaching Viśvāmitra, he bowed and circumambulated him to the right, joined his palms respectfully, stood to one side, and said: “Great Sage, I have generated the aspiration for unsurpassed bodhi, but I do not yet know how a bodhisattva learns the bodhisattva practices or how a bodhisattva cultivates the bodhisattva path. I have heard that the Great Sage is skilled in giving instruction; I beseech you to teach me.”

Viśvāmitra said: “Good man, here there is a youth named Śilpābhijña, Skilled in the Knowledge of the Arts, who studies the bodhisattva’s knowledge of written characters. You should go and ask him, and he will explain it to you.” Sudhana then went to that place, bowed to the youth, stood to one side, and addressed the noble one: “Noble Sage, I have generated the aspiration for unsurpassed bodhi, but I do not yet know how a bodhisattva learns the bodhisattva practices or how a bodhisattva cultivates the bodhisattva path.

I have heard that the Noble Sage is skilled in giving instruction; I beseech you to teach me.” The youth then said to Sudhana: “Good man, I have attained a bodhisattva liberation called Skillful Knowledge of the Arts. I constantly chant and retain these fundamental syllables of liberation:

“When I chant the syllable A, I enter the prajnaparamita gateway called the Bodhisattva’s Spiritual Power Entering the Realm Without Differentiation.

“When I chant the syllable RA, I enter the prajnaparamita gateway called the Supreme and Boundless Samadhi of Equality.

“When I chant the syllable PA, I enter the prajnaparamita gateway called the Undifferentiated Characteristic of the Dharma Realm.

“When I chant the syllable CA, I enter the prajnaparamita gateway called the Universal Wheel That Severs Differentiation.

“When I chant the syllable TA, I enter the prajnaparamita gateway called the Attainment of the Unsurpassed Without Reliance.

“When I chant the syllable LA, I enter the prajnaparamita gateway called Stainless Freedom from Reliance.

“When I chant the syllable DA, I enter the prajnaparamita gateway called the Skillful Means of Non-Retrogression.

“When I chant the syllable BHA, I enter the prajnaparamita gateway called the Vajra Banner.

“When I chant the syllable DHA, I enter the prajnaparamita gateway called the Universal Wheel of the Sun.

“When I chant the syllable SA, I enter the prajnaparamita gateway called the Ocean Treasury.

“When I chant the syllable THA, I enter the prajnaparamita gateway called Universal Arising and Abiding in Peace.

“When I chant the syllable ṆA, I enter the prajnaparamita gateway called Perfect Light.

“When I chant the syllable YA, I enter the prajnaparamita gateway called the Accumulation of Distinctions.

“When I chant the syllable ṢṬA, I enter the prajnaparamita gateway called Universal Radiance That Quells All Afflictions.”

When the syllable CA is uttered, one enters the prajnaparamita gateway called Differentiated Samadhi.

When the syllable BÀ is uttered, one enters the prajnaparamita gateway called Great Dharma Rain.

When the syllable MẠ is uttered, one enters the prajnaparamita gateway called the Great Swift Current in Which the Multitude of Winds Rush Together.

When the syllable GIÀ is uttered, one enters the prajnaparamita gateway called Universal Supreme Establishment.

When the syllable SA is uttered, one enters the prajnaparamita gateway called the Treasury of Suchness, Universally Pervading and Impartial.

When the syllable XÃ is uttered, one enters the prajnaparamita gateway called Entering and Purifying the Ocean of the Worlds.

When the syllable TOẢ is uttered, one enters the prajnaparamita gateway called Adornment by the Right Mindfulness of All Buddhas.

When the syllable ĐÀ is uttered, one enters the prajnaparamita gateway called Contemplating the Perfect Assemblage of Dharmas.

When the syllable XA is uttered, one enters the prajnaparamita gateway called the Radiant Wheel of the Teachings of All Buddhas.

When the syllable KHƯ is uttered, one enters the prajnaparamita gateway called the Treasury of Wisdom Made Manifest through the Pure Cultivation of the Causal Ground.

When the syllable XOA is uttered, one enters the prajnaparamita gateway called Quelling the Accumulated Skandhas of the Ocean of Karma.

When the syllables SA ĐA are uttered, one enters the prajnaparamita gateway called Casting Off All Delusive Obstructions and Revealing Pure Radiance.

When the syllable NHƯƠNG is uttered, one enters the prajnaparamita gateway called Becoming a Cause for the Awakening of the World.

When the syllable PHẢ is uttered, one enters the prajnaparamita gateway called the Wheel of Wisdom That Severs Birth and Death.

When the syllable BÀ is uttered, one enters the prajnaparamita gateway called the Complete Adornment of All Palaces.

When the syllable XA is uttered, one enters the prajnaparamita gateway called the Distinct Perfection of the Treasury of Precepts through Cultivation.

When the syllables SA MẠ are uttered, one enters the prajnaparamita gateway called Beholding the Buddhas Appearing Throughout the Ten Directions.

When the syllables HA BÀ are uttered, one enters the prajnaparamita gateway called Contemplating All Sentient Beings Without Affinity, Skillfully Gathering and Accepting Them, and Causing the Ocean-Treasury to Arise.

When the syllable HA is uttered, one enters the prajnaparamita gateway called Cultivating and Entering the Ocean of All Merits.

When the syllable GIÀ is uttered, one enters the prajnaparamita gateway called the Steadfast Ocean-Treasury That Upholds the Clouds of All Dharmas.

When the syllable TRA is uttered, one enters the prajnaparamita gateway called the Buddhas of the Ten Directions Appearing in Accordance with One’s Vows.

When the syllable NÃ is uttered, one enters the prajnaparamita gateway called the Immovable Wheel of Syllables in Which All Syllables Are Assembled.

When the syllables SA PHÃ are uttered, one enters the prajnaparamita gateway called the Ultimate Abode for Transforming Sentient Beings.

When the syllables SA CA are uttered, one enters the prajnaparamita gateway called the Universally Illuminating Wheel of Radiance of Unattached and Unobstructed Understanding, Perfectly Fulfilled on All Grounds.

When the syllable XÀ is uttered, one enters the prajnaparamita gateway called Proclaiming the Realms of All Buddha-Dharmas.

When the syllables ĐA SA are uttered, one enters the prajnaparamita gateway called the Universal Roar of Dharma Thunder Throughout All Space.

When the syllable SÁ is uttered, one enters the prajnaparamita gateway called the Lamp of Wisdom That Understands All Deluded Consciousnesses to Be Without Self.

When the syllable ĐÀ is uttered, one enters the prajnaparamita gateway called the Treasury from Which All Wheels of Dharma Arise. Good man!

When I utter these fundamental syllables of liberation, I first enter these forty-two prajnaparamita gateways, together with immeasurable and innumerable prajnaparamita gateways.

Good man! I know only this gateway of liberation of the bodhisattva who has skillful knowledge of the arts. As for the great bodhisattvas, they are able, with wisdom, to comprehend and reach the other shore of skillful worldly and world-transcending dharmas.

They thoroughly master every unusual method and skillful craft without exception. They profoundly understand writing and mathematics. They are versed in medicine and incantations and skillfully cure illnesses.

Some sentient beings are afflicted by malign spirits, curses born of hatred, baleful stars and strange portents, animated corpses, epilepsy, or wasting sicknesses. All such illnesses they are able to cure. They also know well the places where gold, silver, pearls, jade, coral, vaidurya, mani jewels, mother-of-pearl, Kê Sa ra[1], and every treasury of precious things are produced, together with their varieties and values.

Whether villages, towns, and cities, large or small; palaces and gardens; mountains, forests, streams, or ponds—wherever people dwell, bodhisattvas are able skillfully to gather them in and accept them. Bodhisattvas are also skilled in observing celestial phenomena and terrestrial configurations, the auspicious and inauspicious features of people, the cries of birds and beasts, clouds, atmospheric signs, and weather, abundant and failed harvests, and the security or peril of nations.

They clearly understand all these worldly arts and techniques to their original sources and foundations. They are also able to distinguish world-transcending dharmas, correctly define names and discern meanings, contemplate their essential characteristics, and cultivate in accordance with them. Their wisdom penetrates them without doubt or obstruction, without ignorance or dullness, without sorrow or affliction, and without sinking into oblivion; they directly realize them all.

Yet how could I know or describe the merits of such practices?

Good man! In the land of Magadha there is a settlement in which stands the city of Bà Đạt Na. In that city lives an upasika named Hiền Thắng. Go to her and ask how a bodhisattva should learn the bodhisattva practices and cultivate the bodhisattva path.

Then Sudhana bowed at the feet of the youth Tri Nghệ, circumambulated him to the right countless times, and, gazing upon him with loving admiration, took his leave and departed. Traveling toward the city of Bà Đạt Na, Sudhana reached the dwelling of Hiền Thắng, bowed at her feet, circumambulated her to the right, respectfully joined his palms, stood to one side, and said: “Noble One! I have generated the aspiration for unsurpassed bodhi, but I do not yet know how a bodhisattva should learn the bodhisattva practices or cultivate the bodhisattva path. I have heard that the Noble One teaches skillfully. I beseech you to instruct me.”

The upasika Hien Thang said: “Good man! I have attained a bodhisattva liberation called the Unreliant Site of Enlightenment. I myself have fully realized this liberation and teach it to others.

I have also attained the inexhaustible samadhi. It is not that this samadhi itself is inexhaustible; rather, the dharmas arising from it are inexhaustible, because it can produce the inexhaustible eye of the nature of all-knowing wisdom; it can also produce the inexhaustible ear of the nature of all-knowing wisdom; it can also produce the inexhaustible nose of the nature of all-knowing wisdom; it can also produce the inexhaustible tongue of the nature of all-knowing wisdom; it can also produce the inexhaustible body of the nature of all-knowing wisdom; it can also produce the inexhaustible mind of the nature of all-knowing wisdom; it can also produce the inexhaustible luminous wisdom of the nature of all-knowing wisdom;

it can also produce the inexhaustible, universally pervasive spiritual powers of the nature of all-knowing wisdom; it can also produce inexhaustible, immeasurable virtues, like the waves of the ocean, from the nature of all-knowing wisdom; and it can also produce the inexhaustible light that pervades the worlds from the nature of all-knowing wisdom.

“Good man! I know only this Dharma gateway of the Unreliant Site of Enlightenment. How could I know or describe the practices and virtues, free from all attachment, of the great bodhisattvas?

“Good man! To the south is a city named Oc Dien. In that city lives an elder named Kien Co Giai Thoat. Go to him and ask how a bodhisattva should learn the bodhisattva practices and cultivate the bodhisattva path.”

Thereupon, Sudhana bowed at the feet of Hien Thang, circumambulated her countless times to the right, gazed upon her with loving admiration, bade farewell, and departed southward. When he reached the elder, he bowed at his feet, circumambulated him to the right, reverently joined his palms, stood to one side, and said: “Noble One! I have already aroused the aspiration for unsurpassed enlightenment, but I do not yet know how a bodhisattva should learn the bodhisattva practices or cultivate the bodhisattva path. I have heard that the Noble One gives excellent instruction; I pray that you teach me.”

The elder said: “Good man! I have attained a bodhisattva liberation called Unattached Pure Mindfulness. From the time I attained this liberation until now, my vows concerning the Buddhas of the ten directions have been completely fulfilled, and I seek nothing further. Good man! I know only this liberation of Pure Mindfulness. How could I know or describe the practices and virtues of the great bodhisattvas who have attained the Fearless Lion’s Roar and abide in the vast accumulation of merit and wisdom?

“Good man! Here in this very city lives an elder named Dieu Nguyet, whose house constantly shines with light. Go to him and ask how a bodhisattva should learn the bodhisattva practices and cultivate the bodhisattva path.”

Sudhana then bowed to the elder Kien Co Giai Thoat, circumambulated him countless times to the right, bade farewell, and went to the home of the elder Dieu Nguyet. He bowed and circumambulated him to the right, reverently joined his palms, stood to one side, and said: “Noble One! I have already aroused the aspiration for unsurpassed enlightenment, but I do not yet know how a bodhisattva should learn the bodhisattva practices or cultivate the bodhisattva path. I have heard that the Noble One gives excellent instruction; I pray that you teach me.”

The elder Dieu Nguyet said: “Good man! I have attained a bodhisattva liberation called the Pure Light of Wisdom. Good man! I know only this liberation of the Light of Wisdom. How could I know or describe the practices and virtues of the great bodhisattvas who have realized immeasurable gateways of liberation?

“Good man! To the south is a city named Xuat Sanh. There lives an elder named Vo Thang Quan. Go to him and ask how a bodhisattva should learn the bodhisattva practices and cultivate the bodhisattva path.”

Sudhana then bowed at the feet of the elder Dieu Nguyet, circumambulated him countless times to the right, gazed upon him with loving admiration, bade farewell, and departed for that city. When he reached the elder Vo Thang Quan, he bowed and circumambulated him to the right, reverently joined his palms, stood to one side, and said: “Noble One! I have already aroused the aspiration for unsurpassed enlightenment, but I do not yet know how a bodhisattva should learn the bodhisattva practices or cultivate the bodhisattva path. I have heard that the Noble One gives excellent instruction; I pray that you teach me.”

The elder Vo Thang Quan said: “Good man! I have attained a bodhisattva liberation called the Inexhaustible Characteristics. Because I realized this bodhisattva liberation, I have seen immeasurable Buddhas and attained the inexhaustible treasury. Good man! I know only this liberation of the Inexhaustible Characteristics. How could I know or describe the practices and virtues of the great bodhisattvas who possess boundless wisdom and unobstructed eloquence?

“Good man! South of this city is a settlement named Chi Vi Phap. In that settlement lives a brahmin named Thi Ty Toi Thang. Go to him and ask how a bodhisattva should learn the bodhisattva practices and cultivate the bodhisattva path.”

Sudhana then bowed at the feet of the elder Vo Thang Quan, circumambulated him countless times to the right, gazed upon him with loving admiration, bade farewell, and journeyed southward in stages. Upon reaching that settlement, he bowed at the feet of Thi Ty Toi Thang, circumambulated him to the right, reverently joined his palms, stood to one side, and said: “Noble One! I have already aroused the aspiration for unsurpassed enlightenment, but I do not yet know how a bodhisattva should learn the bodhisattva practices or cultivate the bodhisattva path. I have heard that the Noble One gives excellent instruction; I pray that you teach me.”

The brahmin said: “Good man! I have attained a bodhisattva Dharma gateway called the Speech That Fulfills Vows. Through this speech of truth, the bodhisattvas of the past, present, and future progress until they attain unsurpassed enlightenment, never retreating: they have not retreated, do not presently retreat, and will never retreat.

Good man! Because I abide in the speech that fulfills vows, whatever I undertake is invariably accomplished and brought to complete fulfillment. Good man!

I know only this Dharma gateway of truthful speech. How could I know or describe the practices and virtues of the great bodhisattvas whose every movement and action accords with the speech that fulfills vows, whose every utterance is certainly true and never false, and whose causes and conditions arise from immeasurable virtues?

“Good man! To the south is a city named Dieu Y Hoa Mon. There lives a youth named Duc Sanh, and also a maiden named Huu Duc. Go to them and ask how a bodhisattva should learn the bodhisattva practices and cultivate the bodhisattva path.”

Then Sudhana, honoring the Dharma, bowed at the feet of the brahmin, circumambulated him countless times to the right, gazed upon him with loving admiration, bade farewell, and journeyed southward. In due course, Sudhana reached the city of Dieu Y Hoa Mon. He bowed at the feet of the youth Duc Sanh and the maiden Huu Duc, reverently circumambulated them to the right, stood before them with palms joined, and said: “Noble Ones! I have already aroused the aspiration for unsurpassed enlightenment, but I do not yet know how a bodhisattva should learn the bodhisattva practices or cultivate the bodhisattva path. I pray that the Noble Ones compassionately instruct me.”

At that time, Đức Sanh and Hữu Đức said to Sudhana: “Good man! We have attained a bodhisattva liberation called Abiding in Illusion. Through pure wisdom, we see that all worlds abide like illusions, arising through causes and conditions.

All sentient beings abide like illusions, arising from karma and afflictions. All dharmas abide like illusions, arising through the successive conditioning of ignorance, becoming, and craving. The entire threefold realm abides like an illusion, arising from inverted cognition.

The arising and ceasing of all sentient beings, and birth, aging, sickness, death, sorrow, lamentation, suffering, and distress, all abide like illusions, arising from false discrimination. All lands abide like illusions, manifested through inverted perception, inverted thought, inverted views, and ignorance. All shravakas and pratyekabuddhas abide like illusions, brought to fulfillment through discriminating wisdom and severance.

All bodhisattvas abide like illusions, brought to fulfillment through their vows and practices, their ability to discipline themselves and teach sentient beings, and their supreme wisdom-mind. All meritorious deeds of giving and all transformations and acts of discipline performed by assemblies of bodhisattvas abide like illusions, brought to fulfillment through vows and wisdom.

“Good man! The intrinsic nature of illusory realms is inconceivable. Good man! The two of us know only this gateway to bodhisattva liberation. As for the great bodhisattvas who skillfully enter the boundless phenomena of false illusion and their meritorious practices—how could we know or speak of them?”

When the Youth and the Maiden had finished explaining the gateway to liberation that they had attained, through the power of inconceivable roots of goodness they caused Sudhana’s body to become supple and radiant.

Chapter on Entering the Dharma Realm

The Great Expansive Buddha Avatamsaka Sutra

Notes:

[1] Keśara: a precious object shaped like the curled hair of a lion. The Sanskrit term is keśara.