大方廣佛華嚴經

3. CHAPTER THREE: THE SAMADHI OF SAMANTABHADRA

(Chinese Edition, First Section, Fascicle 7)

At that time, Samantabhadra Bodhisattva Mahasattva, seated upon the lion throne before the Buddha, empowered by the Buddha’s spiritual might, entered a samadhi called the Treasury-Body of the Tathagata Vairocana of All Buddhas. He entered universally into the equal nature of all Buddhas and was able, throughout the Dharma realm, to manifest vast, unobstructed images coextensive with empty space. The Dharma realm, revolving in its entirety, entered in accord with it.

From it arose all samadhis. It could universally encompass the Dharma realms of the ten directions. The light of wisdom of the Buddhas of the three periods of time was born from it.

All the arrays throughout the ten directions could be manifested within it. It contained all the powers of liberation of the Buddhas and the wisdom of the bodhisattvas. It could cause every mote of dust in all lands to contain boundless Dharma realms.

It accomplished the ocean of merit and virtue of all Buddhas, revealed the ocean of great vows of the Tathagatas, and enabled the Dharma wheels of all Buddhas to circulate and be preserved without interruption.

Just as in this world Samantabhadra Bodhisattva entered this samadhi before the Buddha, so too, throughout the Dharma realm and the realm of empty space, within all lands seen by the Buddha-eye, reached by the Buddha’s power, and manifested by the Buddha’s body—throughout the vast, unobstructed radiance of the minute reaches of the ten directions and the three periods of time—in every such land there were as many motes of dust as that land contained; within each mote of dust were Buddha-lands as numerous as the motes of dust in a world; within each land were Buddhas as numerous as the motes of dust in a world;

and before each Buddha, Samantabhadra Bodhisattvas as numerous as the motes of dust in a world likewise entered this samadhi of the Treasury-Body of the Tathagata Vairocana of All Buddhas.

At that time, before each Samantabhadra Bodhisattva, all the Buddhas of the ten directions appeared. These Buddhas praised him in unison, saying: “Excellent, excellent! Good Man, you are able to enter this samadhi of the Treasury-Body of the Tathagata Vairocana of All Buddhas.

“Disciple of the Buddha, all Buddhas of the ten directions together bestow their aid upon you. This is due to the power of the vows of the Tathagata Vairocana and also to the power of your vows to cultivate all the practices of the Buddhas. Thus you are able to turn the Dharma wheels of the Buddhas; illuminate without omission all the oceans of arrays throughout the ten directions; enable all beings to cast off defilements and attain purity; universally gather in all lands without attachment; enter deeply and without obstruction into the realms of the Buddhas; reveal the merit and virtue of the Buddhas; enter the true nature of all dharmas and the vast bodies of wisdom; contemplate all Dharma gateways; clearly know the faculties of all beings;

and receive and uphold the teachings of the Tathagata.”

At that time, all Buddhas of the ten directions bestowed upon Samantabhadra Bodhisattva the power of wisdom to enter the nature of all-wisdom; the wisdom to enter the boundless and immeasurable Dharma realm; the wisdom to accomplish the realms of the Buddhas; the wisdom to know the formation and destruction of all worlds; the wisdom to know the vast realm of beings; the wisdom to abide in the extremely profound and undifferentiated samadhis and liberations of the Buddhas; the wisdom to enter the faculties and natures of all bodhisattvas; the wisdom to know the languages of all beings and, through eloquence, to turn the Dharma wheel; the wisdom to enter universally into the body of the Dharma realm; and the wisdom to attain the voices of all Buddhas.

Just as Samantabhadra Bodhisattva in this world, before the Tathagata, received such wisdoms from the Buddhas, so too did all the Samantabhadra Bodhisattvas within worlds as numerous as motes of dust. Why was this? Because upon realizing that samadhi, they attained these wisdoms.

At that time, the Buddhas of the ten directions each extended their right hand and rubbed the crown of Samantabhadra Bodhisattva’s head.

The Buddhas’ hands, adorned with all the marks and characteristics, emitted fragrant and radiant nets of light, while simultaneously producing wondrous sounds and displaying many sovereign spiritual powers. The oceans of Samantabhadra’s vows of all bodhisattvas of the past, present, and future, the pure Dharma wheels, and the images of the Buddhas of the three periods of time all appeared within that radiance.

All the Samantabhadra Bodhisattvas in all worlds as numerous as motes of dust likewise had the crowns of their heads rubbed in this way.

Then Samantabhadra Bodhisattva emerged from that samadhi and simultaneously emerged from samadhis as numerous as motes of dust. He emerged from the samadhi gateway of wisdom that knows the thoughts of the three periods of time without differentiation; from the samadhi gateway that knows the number of motes of dust throughout all Dharma realms of the three periods of time; from the samadhi gateway that manifests all Buddha-lands of the three periods of time; from the samadhi gateway that manifests the dwellings of all beings; from the samadhi gateway that knows the different names of all beings; from the samadhi gateway that knows the distinctions among all places throughout the Dharma realms of the ten directions;

from the samadhi gateway that knows that within every mote of dust are boundless, vast bodies of Buddhas; and from the samadhi gateway that expounds the principles and purport of all dharmas.

When Samantabhadra Bodhisattva emerged from such samadhi gateways, all the bodhisattvas attained samadhis as numerous as the motes of dust in a world; dharanis as numerous as the motes of dust in a world; skillful means of Dharma as numerous as the motes of dust in a world; gateways of eloquence as numerous as the motes of dust in a world; gateways of cultivation as numerous as the motes of dust in a world; radiant wisdom of the Buddhas’ merit and virtue, universally illuminating the Dharma realm, as numerous as the motes of dust in a world; undifferentiated powers of the Buddhas’ wisdom and skillful means as numerous as the motes of dust in a world; oceans of clouds, as numerous as the motes of dust in a world, in which every pore of all Buddhas manifested lands;

and oceans of clouds, as numerous as the motes of dust in a world, in each of which a bodhisattva manifested descending from the palace of Tushita Heaven, taking birth, attaining Buddhahood, turning the Dharma wheel, and entering nirvana.

At that time, through the Buddha’s spiritual power and the power of Samantabhadra Bodhisattva Mahasattva’s samadhi, all the jeweled adornments in all worlds throughout the ten directions trembled gently and simultaneously produced wondrous sounds that expounded the various dharmas. Moreover, throughout the assemblies at the bodhimandas of all Tathagatas, ten kinds of clouds of great mani-jewel kings universally rained down: clouds of exquisitely wondrous golden-banner mani-jewel kings; clouds of brilliantly illuminating mani-jewel kings; clouds of suspended jeweled-wheel mani-jewel kings; clouds of treasury-jewel mani-jewel kings manifesting images of bodhisattvas; clouds of mani-jewel kings proclaiming the names of Buddhas;

clouds of radiant mani-jewel kings illuminating the bodhimandas of all Buddha-lands; clouds of mani-jewel kings illuminating all transformations throughout the ten directions; clouds of mani-jewel kings praising the merit and virtue of all bodhisattvas; clouds of mani-jewel kings shining brilliantly like the sun; and clouds of mani-jewel kings whose delightful musical sounds resounded throughout the ten directions.

After these ten kinds of clouds of mani-jewel kings had rained down everywhere, the Buddhas emitted light from every pore. Within that light, verses were spoken:

Samantabhadra, throughout all lands,

Sits upon jeweled lotus blossoms, seen by every assembly;

All spiritual powers are manifested,

And immeasurable samadhis he can enter.

Samantabhadra always employs bodies of every kind,

Coursing throughout and completely filling the Dharma realm;

Through samadhi, skillful means, and spiritual powers,

His perfect voice expounds extensively, entirely unobstructed.

In all lands where Buddhas abide,

Through every samadhi gateway he displays spiritual powers;

Each and every spiritual power extends everywhere,

Leaving no land throughout the ten directions unreached.

Just as in all lands where Tathagatas abide,

So too is it within the motes of dust in those lands;

The samadhis and spiritual deeds manifested there

Arise through the vow-power of Buddha Vairocana.

Samantabhadra’s bodily form is like empty space;

Abiding in true nature, it dwells in no land;

In accord with the desires and delights in beings’ minds,

He manifests bodily forms identical to them all.

Samantabhadra abides securely in the great vows,

Possessing immeasurable spiritual powers and sovereign might;

In all Buddha-bodies and throughout all lands,

He manifests that form and journeys there.

All oceans of lands are measureless and boundless;

His emanated bodies abiding there are likewise immeasurable;

All the lands that appear are fully adorned

In a single instant, he beholds many kalpas.

Samantabhadra establishes all lands,

Manifesting great spiritual powers surpassing all,

Shaking the ten directions everywhere,

Causing all who contemplate them to behold them.

All the virtues and powers of the Buddha’s wisdom,

All gateways of the great Dharma, he fully perfects;

Through the skillful gateways of the samadhis,

He reveals the practices of bodhi that he has cultivated.

Such mastery is inconceivable;

Throughout the lands of the ten directions he manifests,

Revealing the samadhis he has universally entered,

While amid clouds of Buddha-light his virtues are praised.

At that time, all the bodhisattvas turned toward Samantabhadra, joined their palms, and gazed upon him. Through the Buddha’s spiritual power, they spoke these verses in unison:

Born from all the Dharmas of the Buddhas,

And arising through the power of the Tathagata’s vows,

True suchness, impartial, a treasury like empty space—

Your Dharma-body has been purified and adorned.

In the assemblies throughout all Buddha-lands,

Samantabhadra is present everywhere within them;

The light of the virtues of this sage, an ocean of wisdom,

Shines throughout the ten directions and is seen by all.

Samantabhadra’s ocean of virtues is vast,

Pervading the ten directions, drawing near to the Buddhas;

To all lands within every mote of dust,

He journeys and clearly manifests there.

We disciples of the Buddha constantly behold you

Drawing near to all the Tathagatas,

Dwelling in the true realm of samadhi

For kalpas as numerous as the dust motes in all lands.

The disciple of the Buddha can employ an all-pervading body

To journey throughout all lands in the ten directions;

He liberates the entire ocean of sentient beings

And enters every dust mote throughout the Dharma-realm.

Entering every mote of dust in the Dharma-realm,

His bodies are inexhaustible and undifferentiated;

Like empty space, they pervade everywhere,

Expounding the vast Dharma of the Tathagata.

This radiant one, replete with every virtue,

Is vast like a cloud and endowed with supreme power;

He reaches everywhere within the ocean of sentient beings,

Proclaiming the unequaled practices of the Buddha-Dharma.

To liberate sentient beings throughout the ocean of kalpas,

He cultivates all the supreme practices of Samantabhadra;

He expounds all Dharmas like a great cloud,

And his vast voice is heard everywhere.

How do lands come into being?

How do the Buddhas appear?

And likewise, how does the entire ocean of sentient beings arise?

We pray that you explain these meanings according to truth.

Here, immeasurable and boundless multitudes

All stand reverently before the Buddha;

May you turn the pure and wondrous Dharma-wheel,

In which all the Buddhas rejoice.

4. CHAPTER FOUR: THE FORMATION OF WORLDS

(Latter Part of Chinese Fascicle 7)

At that time, through the Buddha’s spiritual power, the bodhisattva-mahasattva Samantabhadra universally contemplated all oceans of worlds, all oceans of sentient beings, all oceans of Buddhas, all oceans of Dharma-realms, all oceans of sentient beings’ karma, all oceans of sentient beings’ faculties and inclinations, all oceans of the Dharma-wheels of the Buddhas, all oceans of the three periods of time, all oceans of the Tathagatas’ powers of vows, and all oceans of the Tathagatas’ spiritual transformations.

Having completed this contemplation, the bodhisattva Samantabhadra addressed all the bodhisattvas in the assembly at the bodhimanda, saying: “Disciples of the Buddha! The Buddhas, the World-Honored Ones, possess inconceivable pure wisdom: they know the formation and destruction of all oceans of worlds; they know all oceans of sentient beings’ karma; they know all oceans of the establishment of Dharma-realms; they speak of all boundless oceans of Buddhas; they enter all oceans of faculties and inclinations; in a single thought, they universally know the whole of the three periods of time; they reveal the immeasurable oceans of the Tathagatas’ vows; they manifest all oceans of the Buddhas’ spiritual transformations; they turn the Dharma-wheel and establish oceans of teachings;

they purify the Buddha-body; they universally shine forth boundless oceans of forms and characteristics; their major and minor marks are all pure; their boundless oceans of luminous wheels of forms and characteristics are perfectly pure; they manifest oceans of clouds of light in various forms and characteristics, oceans of supreme precious flames, and oceans of accomplished voices; they reveal three kinds of mastery to tame and bring all sentient beings to maturity; with courageous vigor they tame the ocean of sentient beings, never acting in vain; they abide upon the Buddha-ground and enter the realm of the Tathagata; sustained by awe-inspiring power, they contemplate all that the Buddha’s wisdom performs; their powers of wisdom are perfect and cannot be subdued by anyone;

their virtues and fearlessness are unsurpassed; they abide in undifferentiated samadhi; their spiritual powers and transformations, pure wisdom, and mastery, together with all Buddha-Dharmas, cannot be destroyed by anyone.

“All such inconceivable Dharmas I shall fully proclaim, relying upon the Buddha’s spiritual power and the awe-inspiring might of all the Tathagatas. I do so wishing to enable sentient beings to enter the ocean of the Buddha’s wisdom; wishing to enable all bodhisattvas to abide securely in the ocean of the Buddha’s virtues; wishing to enable all oceans of worlds to be adorned with all the Buddhas’ mastery; wishing to ensure that throughout all oceans of kalpas the lineage of the Buddhas is never cut off; wishing to reveal the true nature of all Dharmas throughout all oceans of worlds; wishing to expound the teachings in accordance with sentient beings’ immeasurable understandings;

wishing to employ skillful means in accordance with the oceans of faculties of all sentient beings so that the Buddha-Dharma may arise within them; wishing to demolish all mountains of obstruction in accordance with the inclinations of all sentient beings; wishing to enable all sentient beings, in accordance with their mental conduct, to cultivate the pure and essential path of liberation; and wishing to enable all bodhisattvas to abide securely within the ocean of Samantabhadra’s vows.”

At that time, the bodhisattva Samantabhadra further wished to cause the assembly at the bodhimanda to give rise to joy, to increase its delight in all Dharmas, to engender vast and genuine faith in the pure Dharma-realm body, to establish the ocean of Samantabhadra’s vows, to cultivate entry into the wisdom-eye that beholds the equality of the three periods of time, to increase the wisdom that universally illuminates all worlds, and to give rise to the virtue of dharani that retains all teachings. He also wished to reveal all realms of the Buddhas in every bodhimanda, to disclose all the Tathagata’s Dharma-gateways, and to deepen and expand the wisdom-nature of the vast and most profound Dharma-realm. He then spoke these verses:

The ocean of wisdom and virtue is most profound,

Manifesting throughout immeasurable lands in the ten directions;

In accordance with what sentient beings should behold,

Its light shines universally as the Dharma-wheel is turned.

The lands throughout the ten directions are inconceivable;

The Buddha purified and adorned them through immeasurable kalpas,

And, to liberate sentient beings and bring them to maturity,

He manifests in all those lands.

The Buddha’s realm is most profound and difficult to conceive;

He universally teaches sentient beings, enabling them to enter it;

Yet those whose aspirations are narrow and who cling to the conditioned

Cannot comprehend the Buddha’s realm.

Those whose faith is pure and steadfast,

Who constantly draw near to good spiritual friends,

And who are protected and kept in mind by all the Buddhas,

Only they can enter the Tathagata’s wisdom.

Free from all deceit and pure in mind,

Always delighting in compassion and joyful by nature,

Their aspirations vast, their faith and understanding profound—

On hearing this Dharma, their hearts rejoice.

Abiding in Samantabhadra’s practices and vows,

Cultivating the bodhisattva’s pure path,

And contemplating the Dharma-realm as empty space,

They can then know the deeds performed by the Buddha.

These bodhisattvas have gained excellent benefit:

They behold all the Buddha’s powers of spiritual penetration;

Those cultivating other paths cannot know them—

Only by learning Samantabhadra’s practices can one awaken to them.

The vast multitude of sentient beings is originally boundless;

The Tathagata protects and keeps every one of them in mind,

Turning the wheel of the true Dharma everywhere—

Such is the realm of Vairocana Buddha.

All lands enter my body,

And likewise all the places where the Buddhas dwell;

You should contemplate every pore of my body,

For I now reveal the Buddha’s realm.

Samantabhadra’s practices and vows have no bounds;

I have cultivated and completely fulfilled them;

The vast body of the universal eye and its realm

Are the deeds of the Buddha—listen well.

At that time, the bodhisattva Samantabhadra addressed the assembly, saying: “Disciples of the Buddha! There are ten matters concerning the oceans of worlds that the Buddhas of the three periods—past, present, and future—have explained, now explain, and will explain.

“What are these ten?”

These are the causes and conditions for the arising of the oceans of worlds, the bases upon which the oceans of worlds abide, the forms and configurations of the oceans of worlds, the essential nature of the oceans of worlds, the adornments of the oceans of worlds, the purity of the oceans of worlds, the appearance of Buddhas within the oceans of worlds, the abiding kalpas of the oceans of worlds, the distinctions in the transformations of the kalpas of the oceans of worlds, and the undifferentiated gateways of the oceans of worlds.

Children of the Buddha! Briefly stated, the oceans of worlds possess these ten matters. If explained extensively, they would be as numerous as the dust motes in the oceans of worlds, as spoken of by the Buddhas of the three times in the past, as they speak of them in the present, and as they will speak of them in the future.

Children of the Buddha! Briefly stated, it is through ten kinds of causes and conditions that all oceans of worlds have come into being, are now coming into being, and will come into being. They are: through the spiritual power of the Tathagatas; because the Dharma is naturally so; through the karmic activities of all sentient beings; through what all bodhisattvas attain upon realizing omniscience; through the collective accumulation of roots of goodness by sentient beings and bodhisattvas; through the power of the bodhisattvas’ vows to adorn and purify Buddha-lands; through the bodhisattvas’ fulfillment of practices and vows leading to non-retrogression; through the bodhisattvas’ pure and sovereign supreme understanding;

through that which flows forth from the roots of goodness of the Tathagatas and through the sovereign power manifested when the Buddhas attain enlightenment; and through the sovereign power of the vows of Samantabhadra Bodhisattva.

Children of the Buddha! This is a brief explanation of the ten kinds of causes and conditions. If explained extensively, they would be as numerous as the dust motes in the oceans of worlds.

At that time, Samantabhadra Bodhisattva, wishing to restate this meaning, received the awesome power of the Buddha, contemplated the ten directions, and spoke these verses:

The boundless oceans of lands already described

Are all adorned and purified by Vairocana;

The realm of the Blessed One is inconceivable—

Such are the powers of his wisdom and spiritual penetrations.

Bodhisattvas cultivate oceans of vows,

Universally responding to what sentient beings desire;

The minds and practices of sentient beings are vast and boundless,

And bodhisattvas’ lands pervade the ten directions.

Bodhisattvas proceed directly toward omniscience,

Diligently cultivating every gateway of sovereign power;

Boundless oceans of vows arise everywhere,

And vast lands are all brought to fulfillment.

They cultivate oceans of practices without measure or limit

And enter the equally measureless realms of the Buddhas;

They purify all lands throughout the ten directions,

Passing measureless kalpas within each land.

The afflictions of sentient beings create turmoil and defilement;

Their discriminations, desires, and delights are not all the same.

According to their minds, they create inconceivable karma,

Through which all oceans of lands are fully established.

Children of the Buddha, the oceans of lands are adorned with treasuries,

Formed of precious, stainless radiance;

This arises from vast oceans of faithful minds,

And their abodes throughout the ten directions are all the same.

Bodhisattvas who cultivate the practices of Samantabhadra

Journey along paths as numerous as the dust motes of the Dharma Realm;

Within every mote appear measureless lands,

Vast and pure as empty space.

Throughout the realm of empty space they manifest spiritual powers,

And all reach the places of enlightenment of the Buddhas;

Upon lotus thrones they manifest every characteristic,

Each body encompassing all lands.

In a single thought they appear throughout the three times,

And all oceans of lands are thereby established;

The Buddha enters them all through skillful means—

These are the lands purified and adorned by Vairocana Buddha.

At that time, Samantabhadra Bodhisattva again addressed the great assembly, saying: “Children of the Buddha! Each ocean of worlds has bases of abiding as numerous as the dust motes in an ocean of worlds. Some abide upon all adornments. Some abide upon empty space. Some abide upon precious radiance. Some abide upon radiance of precious hues. Some abide upon the voices of the Buddhas. Some abide upon the mighty, vajra-shaped bodies of illusory asura beings. Some abide upon the bodies of the rulers of worlds. Some abide upon the bodies of bodhisattvas. Some abide upon all the various oceans of adornments produced by the practices and vows of Samantabhadra.

Children of the Buddha! The oceans of worlds possess bases of abiding as numerous as the dust motes in an ocean of worlds.

At that time, Samantabhadra Bodhisattva, wishing to restate this meaning, received the awesome power of the Buddha, contemplated throughout the ten directions, and spoke these verses:

Throughout the realms of empty space in all ten directions,

All the lands that exist

Are constantly sustained by the Tathagata’s spiritual power,

And everywhere they can be directly perceived.

There are lands of many different kinds,

All formed from precious substances free of defilement;

Pure and exquisitely beautiful mani jewels

Shine brilliantly and appear everywhere.

There are luminous and pure lands

That abide upon the realm of empty space;

Some dwell within oceans of precious mani jewels,

While others abide within treasuries of radiance.

The Tathagatas within these assemblies

Skillfully and wondrously turn the Dharma wheel;

The realms of the Buddhas are vast and boundless,

And sentient beings who behold them rejoice.

There are lands adorned with mani jewels,

Resembling luminous lamps arrayed everywhere;

Fragrant flames and radiant clouds shine in brilliant colors,

And blazing nets of jewels spread above as canopies.

There are lands without boundaries

That abide upon lotuses in deep, vast oceans;

Spacious and pure, transcending the mundane world,

They are wondrously and skillfully adorned by the Buddhas.

There are lands that revolve in cycles,

Established through the awesome spiritual power of the Buddhas;

Great assemblies of bodhisattvas dwell within them,

Constantly beholding measureless, vast arrays of jewels.

There are lands resting in vajra hands,

And lands resting upon the bodies of lords of devas;

Vairocana, the Unsurpassed One,

Constantly turns the Dharma wheel within these lands.

Some rest evenly upon jeweled trees,

And likewise within fragrant, radiant clouds;

Some lands rest within vast oceans,

While others abide upon the utmost solidity of vajra.

There are lands resting upon vajra banners,

And lands abiding within the Ocean of the Flower Treasury;

Vairocana Buddha is able to manifest

Vast spiritual transformations everywhere.

Some are long and some are short, in measureless varieties;

Their configurations and revolutions are likewise not the same.

Their Flower Treasury adornments transcend the mundane world

And can be seen only through cultivating purity.

Such lands are all diverse,

Yet all abide upon oceans of vows;

Some lands constantly dwell in empty space,

Filled everywhere with Buddhas like clouds.

Some are covered with nets spread across empty space,

Appearing at times and at times not appearing;

There are also lands of utmost purity

Abiding within the jeweled crowns of bodhisattvas.

The great spiritual powers of the Buddhas of the ten directions

Are all manifested and seen herein;

The voices of the Buddhas pervade everywhere—

These transformations appear through the power of karma.

There are lands pervading the entire Dharma Realm,

Stainless and pure, arising from the mind;

Like reflections and illusions, they are vast and boundless,

And diverse like Indra’s net.

Some manifest treasuries of various adornments,

While others are established in empty space;

The true realm of karma is inconceivable,

And the Buddha’s power reveals it for all to see.

Within every dust mote in each land,

Buddha-lands are manifested thought after thought;

Their numbers are boundless, pervading all sentient beings—

The deeds of Samantabhadra are always thus.

Wishing to bring all sentient beings to maturity,

They cultivate within them throughout oceans of kalpas;

They manifest vast spiritual powers everywhere,

Pervading all Dharma Realms.

Within every dust mote of the lands of the Dharma Realm

There are great lands;

Clouds of Buddhas spread evenly above them,

Completely filling every place.

Within each dust mote, sovereign powers are exercised,

And so it is within all dust motes;

The great spiritual powers of the Buddhas and bodhisattvas

Are all manifested by Vairocana.

All lands, vast and boundless,

Are like reflections, illusions, and shimmering mirages;

Throughout the ten directions, none can see whence they arise,

Nor do they have any place to which they go or from which they come.

Perishing and arising, they revolve without end,

Never pausing for an instant within the realm of empty space;

All arise through pure vows

And are also sustained by the power of karma.

At that time, Samantabhadra Bodhisattva again addressed the great assembly, saying: “Children of the Buddha! The oceans of worlds possess many different shapes and configurations. Some are round; some are square; some are neither round nor square; some are shaped like whirlpools; some are shaped like mountains; some are shaped like trees; some are shaped like flowers; some are shaped like palaces; some resemble sentient beings; and some resemble Buddhas. Their different forms are as numerous as the dust motes in an ocean of worlds.”

At that time, Bodhisattva Samantabhadra, wishing to restate this meaning, relied upon the awesome power of the Buddha, contemplated the ten directions, and spoke these verses:

Limitless lands, each differing from the rest,

With limitless adornments and limitless abodes;

Their forms vary throughout the ten directions—

All of you should contemplate them together.

Their shapes may be round or square,

Or triangular or eight-sided,

Shaped like mani jewels or lotus flowers;

All differ according to karma.

Some realms are pure, radiant, and adorned,

Interspersed with pure gold and manifold wonders;

Their gateways stand open and unobstructed—

These arise from vast karma and pure intentions.

The boundless ocean of lands contains diverse treasuries,

Like clouds spreading across the sky;

Precious jewels cover the ground in splendid adornment,

Amid the radiance of the Buddha's light.

All lands appear through the discriminations of mind,

Revealed wherever the light shines;

The Buddhas within those realms

Manifest spiritual powers everywhere.

Some realms are defiled, while others are pure;

The suffering and happiness experienced in them all differ.

This arises from the inconceivable ocean of karma;

The circulation of all dharmas is ever thus.

Within a single pore are limitless realms,

Abiding there in numbers equal to motes of dust;

In every realm there is a World-Honored One,

Proclaiming the wondrous Dharma amid the assembly.

Within every mote of dust are realms, great and small,

Their many varieties as numerous as motes of dust;

Level or elevated, low or high, none are alike,

Yet the Buddhas visit them all and teach the Dharma.

All motes of dust manifest lands,

Entirely through the spiritual power of original vows;

According to the differing inclinations of beings,

All are brought forth throughout empty space.

Of all the motes of dust in every land,

The Buddha enters each and every mote;

Universally manifesting spiritual powers for sentient beings—

Such is the Dharma of Vairocana.

At that time, Bodhisattva Samantabhadra again addressed the great assembly: “Disciples of the Buddha! You should know that the oceans of worlds possess many kinds of substance. Some have all precious adornments as their substance.

Some have a single precious adornment as their substance. Some have the radiance of all jewels as their substance. Some have various colored lights as their substance.

Some have all radiant adornments as their substance. Some have vajra as their substance. Some have the sustaining power of the Buddha as their substance.

Some have the wondrous marks of jewels as their substance. Some have the transformations of the Buddha as their substance. Some have sun mani jewels as their substance.

Some have extremely minute precious particles as their substance. Some have all precious flames as their substance. Some have various fragrances as their substance.

Some have crowns of precious flowers as their substance. Some have precious reflected images as their substance. Some have manifested adornments as their substance.

Some have realms manifested through a single sound as their substance. Some have jeweled forms of bodhisattvas as their substance. Some have stamens of precious flowers as their substance.

Some have the sounds of the Buddha's speech as their substance. There are substances of this kind as numerous as the motes of dust in a world.

At that time, Bodhisattva Samantabhadra, wishing to restate this meaning, relied upon the awesome power of the Buddha, contemplated the ten directions, and spoke these verses:

Some lands

Are formed by wondrous jewels joined together,

Firm and indestructible,

All resting upon precious lotus flowers.

Some are born from precious radiance

In ways that cannot be known;

Adorned with every kind of light,

They abide supported by empty space.

Some have pure light as their substance

And likewise abide supported by radiance;

Adorned with luminous clouds,

They are places visited by bodhisattvas.

Some lands

Are born from the power of vows;

They abide like reflected images

And cannot be expressed in words.

Some are formed by mani jewels joined together,

Shining brilliantly like the sun;

Adorned with precious jewels,

They are filled throughout with bodhisattvas.

Precious flames form some lands,

With luminous clouds covering them above;

Their precious radiance is exceedingly beautiful,

All brought forth in response to karma.

Some are born from excellent marks,

Adorned beautifully with every characteristic,

Like splendid crowns worn upon the head—

These are manifested through the Buddha's transformations.

Some are born from thoughts of the mind,

According to what the mind understands;

Like illusions, they have no fixed location—

All are products of discrimination.

Some arise from the Buddha's radiance

And have the light of mani jewels as their substance;

The Buddhas appear within them,

Each manifesting spiritual powers.

In some, Bodhisattva Samantabhadra

Transforms and manifests various lands,

Adorning them through the power of vows,

So that all are wondrous and beautiful.

At that time, Bodhisattva Samantabhadra again addressed the great assembly: “Disciples of the Buddha! You should know that the oceans of worlds possess many kinds of adornment. Some are adorned by the most splendid clouds appearing among their ornaments.

Some are adorned by expositions of the virtues of the bodhisattvas. Some are adorned by expositions of the karmic retributions of all sentient beings. Some are adorned by manifestations of the power of the bodhisattvas' vows.

Some are adorned by displaying images of the Buddhas of the three periods of time. Some are adorned by manifesting, within a single thought-moment, realms of spiritual powers extending across boundless kalpas. Some are adorned by the appearance of the bodies of the Buddhas.

Some are adorned by the appearance of all clouds of precious fragrance. Some are adorned by manifesting rare and wondrous objects whose radiance illuminates every place of awakening. Some are adorned by manifesting all the practices and vows of Samantabhadra.”

At that time, Bodhisattva Samantabhadra, wishing to restate this meaning, relied upon the awesome power of the Buddha, contemplated throughout the ten directions, and spoke these verses:

The vast ocean of lands is limitless and boundless;

Its formation arises entirely from purified karma.

Its many adornments and many abodes

Completely fill all the ten directions.

Boundless forms and marks, radiant clouds of jewels,

Vast adornments, not merely of one kind,

Constantly appear throughout the oceans of lands in the ten directions,

Universally proclaiming the Dharma with wondrous sounds.

The boundless ocean of the bodhisattvas' virtues

Is adorned by their vast vows;

Throughout all realms, wondrous sounds resound simultaneously,

Shaking all the lands of the ten directions.

The vast, limitless ocean of sentient beings' karma

Brings forth differing retributions according to their deeds;

Every place that is adorned

Is explained by all the Buddhas.

All the Tathagatas of the three periods of time

Manifest spiritual powers throughout the oceans of worlds;

Within every phenomenon are all the Buddhas—

You should contemplate these adornments.

Throughout kalpas past, future, and present,

In all lands of the ten directions,

All the adornments found therein

Can be seen within a single land.

Within every phenomenon are limitless Buddhas,

Equal in number to all sentient beings throughout the world;

To tame and guide them, they manifest spiritual powers,

And thereby adorn the oceans of worlds.

All adornments pour forth splendid clouds,

Many kinds of flower clouds and fragrant luminous clouds;

Clouds of precious mani jewels constantly appear—

With these the oceans of lands are adorned.

In all the places throughout the ten directions where Buddhas attain awakening,

Every kind of adornment is fully present;

They emit light that shines afar like luminous clouds,

Causing all within the oceans of worlds to behold it.

The practices and vows of Samantabhadra followed by the bodhisattvas

Are diligently cultivated throughout boundless oceans of kalpas;

They adorn boundless lands

And appear manifestly in every place.

At that time, Bodhisattva Samantabhadra again addressed the great assembly: “Disciples of the Buddha! You should know that the oceans of worlds possess gateways of skillful means for purification as numerous as the motes of dust in an ocean of worlds. They arise from the roots of goodness cultivated by bodhisattvas through drawing near to good and wise teachers; from increasing virtues throughout the Dharma-realm; from cultivating vast and supreme understandings; from contemplating and abiding in the realms of all bodhisattvas; from cultivating all the paramitas to perfection; from contemplating the stages of the bodhisattvas and entering into and abiding in them; from bringing forth all pure vows; from cultivating practices that lead to liberation; from entering all oceans of adornment;

and from accomplishing the power of pure skillful means.”

At that time, Bodhisattva Samantabhadra, wishing to restate this meaning, relied upon the awesome power of the Buddha, contemplated the ten directions, and spoke these verses:

All the adornments of every land

Are born from the skillful means of the power of vows;

All lands constantly shine with radiance

Immeasurable pure karma manifests and comes to fruition.

Bodhisattvas long remained close to spiritual friends,

Together cultivating wholesome karma, all made pure;

Their vast loving-kindness and compassion extend throughout all beings,

With garlands of adornment they embellish all lands.

All Dharma gates and samadhis,

Meditative concentrations, liberations, and skillful means,

They cultivate in the presence of all Buddhas;

From these, all lands arise.

They bring forth immeasurable wisdom and supreme understanding,

Comprehending that the Tathagatas are alike, without difference;

Through the skillful means and patience they have cultivated,

They are able to purify and adorn boundless realms.

To benefit sentient beings, they cultivate supreme practices,

And their vast merit and virtue ever increase;

Like clouds spreading throughout empty space,

All lands are thereby brought to perfection.

The gates of the paramitas are many and immeasurable;

They have cultivated them all and brought them to fulfillment.

The paramita of vows is inexhaustible;

From this, pure lands arise.

They cultivate all unsurpassed Dharmas,

Giving rise to boundless essential practices of liberation;

Through many gates of skillful means they deliver sentient beings,

And thus adorn all lands.

Cultivating and perfecting the gates of skillful means,

They realize the ocean of Dharma gates of the Buddha’s merit and virtue,

Causing the sources of suffering of all sentient beings to run dry;

Thus all vast lands are brought to perfection.

Their vast power of vows is beyond compare,

Causing all sentient beings to plant roots of goodness;

They make offerings to all Tathagatas,

And boundless lands are thereby purified.

At that time, Bodhisattva Samantabhadra again addressed the assembly: “Disciples of the Buddha! You should know that in each and every ocean of worlds there are distinctions in the appearances of Buddhas as numerous as the dust motes in an ocean of worlds. Some manifest small bodies; some manifest great bodies. Some manifest short lifespans; some manifest long lifespans. Some purify and adorn only one land; some manifest the purification and adornment of immeasurable lands. Some reveal only the Dharma of the One Vehicle; some reveal immeasurable vehicles. Some manifest the taming of a small number of sentient beings; some manifest the taming of boundlessly many sentient beings. There are distinctions such as these, as numerous as dust motes.”

At that time, wishing to restate this meaning, Bodhisattva Samantabhadra, empowered by the Buddha’s awe-inspiring might, contemplated the ten directions and spoke these verses:

The Buddhas possess various gates of skillful means,

Appearing throughout all lands;

They accord with the inclinations of sentient beings—

Such is the Tathagatas’ mastery of skillful means.

The Dharma-bodies of the Buddhas are inconceivable,

Without color, form, or image;

For sentient beings they manifest differing appearances,

Causing each to see according to what delights their heart.

For some sentient beings they manifest a short lifespan;

For others, a long lifespan of immeasurable kalpas.

Their Dharma-bodies appear throughout the ten directions,

Manifesting in the world as circumstances require.

Sometimes they manifest the inconceivable purification and adornment

Of boundless lands throughout the ten directions;

Sometimes they purify and adorn only a single land,

Yet within that one manifestation, all is complete, with nothing omitted.

Sometimes, according to the inclinations of sentient beings,

They reveal immeasurable and boundless vehicles;

Sometimes they proclaim only the Dharma of the One Vehicle,

Yet within that one vehicle manifest immeasurable Dharmas.

Sometimes they manifest spontaneously attaining perfect enlightenment,

Delivering a small number of people into the true Dharma;

At other times they manifest, within a single thought,

The awakening of immeasurably many beings.

Sometimes from their pores they pour forth clouds of light,

Revealing immeasurable and boundless Buddhas;

All worlds are able to behold them,

Using various gates of skillful means to deliver beings.

Sometimes they manifest voices pervading every place,

Teaching the Dharma according to what delights each heart;

Throughout immeasurable and boundless great kalpas,

They tame immeasurably many sentient beings.

The Buddha possesses immeasurably many adorned realms,

Where pure assemblies sit in solemn order;

The Buddha, like a mass of clouds, overspreads them all,

Completely filling the lands of the ten directions.

The skillful means of the Buddhas are inconceivable;

According to the minds of sentient beings, they appear before them,

Dwelling within supremely adorned realms,

And pervading all lands everywhere.

At that time, Bodhisattva Samantabhadra again addressed the assembly: “Disciples of the Buddha! You should know that oceans of worlds have durations of kalpas as numerous as the dust motes in an ocean of worlds. Some endure for asamkhya kalpas; some endure for immeasurable kalpas; some endure for boundless kalpas; some endure for unequalled kalpas; some endure for innumerable kalpas; some endure for inexpressible kalpas; some endure for inconceivable kalpas; some endure for unquantifiable kalpas; and some endure for unspeakably unspeakable kalpas. There are durations of kalpas such as these, as numerous as dust motes.”

At that time, wishing to restate this meaning, Bodhisattva Samantabhadra, empowered by the Buddha’s awe-inspiring might, contemplated the ten directions and spoke these verses:

Within the oceans of worlds are many durations of kalpas,

Vast skillful means serving as their adornments;

The lands of the ten directions may all be seen,

And their differing numbers are all clearly known.

I behold the oceans of worlds throughout the ten directions,

Their numbers of kalpas immeasurable, like sentient beings;

Some are long, some short, and some boundless—

I now proclaim them through the Buddha’s voice.

Sometimes one sees the lands throughout the ten directions

Enduring for kalpas as numerous as the dust motes in a land;

Some endure for only one kalpa, others for countless kalpas,

Because the vows within their minds are not the same.

Some are entirely pure, and some entirely defiled;

Others are mingled together, both defiled and pure.

The power of vows establishes these many distinctions,

Which abide within the minds of sentient beings.

Having cultivated for dust-mote-like kalpas in the distant past,

They attained vast and pure oceans of worlds;

The realms of all Buddhas are fully adorned,

Enduring throughout vast, boundless kalpas.

They are named by means of precious radiance:

Some are called Treasury of Eyes of Equal-Sounding Blazing Light,

Some are called Freedom from Radiance, and others Worthy Kalpa;

This pure kalpa encompasses them all.

In some pure kalpas, one Buddha appears;

In a single kalpa, many Buddhas may appear.

Through endless skillful means and the power of great vows,

They enter every period of every kalpa.

Sometimes immeasurable kalpas enter a single kalpa;

At other times, a single kalpa enters many kalpas.

All gates of skillful means within the oceans of kalpas

Are clearly revealed in the lands of the ten directions.

Sometimes the adornments of all kalpas

Are seen entirely within a single kalpa;

Sometimes the adornments within a single kalpa

Enter throughout all boundless kalpas.

Beginning as a single thought and afterward becoming a kalpa,

All arise from the minds of sentient beings.

The kalpas of all lands are boundless,

Yet through a single skillful means they are all purified.

At that time, Bodhisattva Samantabhadra again addressed the assembly: “Disciples of the Buddha! You should know that oceans of worlds undergo transformations and changes of kalpas as numerous as the dust motes in an ocean of worlds. That is to say: because Dharmas are thus, oceans of worlds undergo the transformations of immeasurable kalpas of formation and destruction.

Because defiled sentient beings dwell there, oceans of worlds undergo transformation into defiled kalpas. Because sentient beings who cultivate vast merit dwell there, oceans of worlds undergo transformation into kalpas mingled with defilement and purity. Because bodhisattvas of faith and understanding dwell there, oceans of worlds undergo transformation into kalpas mingled with defilement and purity.

Because immeasurably many sentient beings bring forth the mind of bodhi, oceans of worlds undergo transformation into completely pure kalpas. Because all bodhisattvas throughout the ten directions gather there like clouds, oceans of worlds undergo transformation into immeasurable kalpas of magnificent adornment. Because all Buddhas, the World-Honored Ones, enter nirvana, oceans of worlds undergo transformation as the adornments of their kalpas perish.

Because Buddhas appear in the world, all oceans of worlds undergo transformation into vast, adorned, and pure kalpas. Because of the Tathagatas’ spiritual powers and transformations, oceans of worlds undergo transformation into pure kalpas. There are transformations of kalpas such as these, as numerous as dust motes.”

At that time, wishing to restate this meaning, Bodhisattva Samantabhadra, empowered by the Buddha’s awe-inspiring might, contemplated the ten directions and spoke these verses:

All the various lands

Arise according to the power of karma;

You should contemplate

Such characteristics of transformation.

Defiled sentient beings,

With terrifying karma and afflictions—

Their minds cause all lands

To become entirely defiled.

If there are those with pure minds

Who cultivate practices of merit and virtue,

Their minds cause the lands

To be mingled with defilement and purity.

Bodhisattvas of faith and understanding

Are born within those kalpas;

According to the minds of these bodhisattvas,

The lands possess both purity and defilement.

Immeasurably many sentient beings

All bring forth the mind of bodhi;

Their minds cause the lands

Abiding through the kalpa, ever pure.

Countless koṭis of bodhisattvas

Journey to the realms of the ten directions;

Their adornments are without difference,

Yet within the kalpa, distinctions are seen.

Within each and every mote of dust,

Bodhisattvas gather like clouds;

All the lands are pure.

When the World-Honored One enters nirvana,

The adornments of that realm cease;

Sentient beings are not vessels of the Dharma,

And the world becomes defiled.

If a Buddha appears in the world,

All the lands become wondrous and fair;

According to the purity of their minds,

They are fully adorned.

The spiritual powers of all Buddhas

Manifest the inconceivable;

At that time, all those lands

Are wholly purified.

At that time, the bodhisattva Samantabhadra again addressed the great assembly, saying: “Disciples of the Buddha! You should know that the oceans of worlds possess distinctions as numerous as the motes of dust in an ocean of worlds. Namely, within each ocean of worlds, worlds as numerous as the motes of dust in an ocean of worlds are without difference.

Within each ocean of worlds, the majestic virtue and spiritual powers manifested by all Buddhas are without difference. Within each ocean of worlds, all sites of enlightenment throughout the Dharma-realm of the ten directions are without difference. Within each ocean of worlds, the light of all Buddhas pervading the Dharma-realm is without difference.

Within each ocean of worlds, the assemblies at the sites of enlightenment of all Buddhas are without difference. Within each ocean of worlds, the transformational manifestations and names of all Buddhas are without difference. Within each ocean of worlds, the voices of all Buddhas pervading the oceans of worlds and abiding for boundless kalpas are without difference.

Within each ocean of worlds, the skillful means of turning the Dharma wheel are without difference. Within each ocean of worlds, all oceans of worlds universally entering a single mote of dust are without difference. Within each ocean of worlds, in every mote of dust, the vast spheres of all Buddhas of the three times are manifested without difference.

There are distinctions of non-difference as numerous as motes of dust in this way.”

At that time, wishing to restate this meaning, the bodhisattva Samantabhadra, through the majestic power of the Buddha, contemplated the ten directions and spoke these verses:

Within a single mote of dust are many oceans of lands;

Their distinct places are all adorned and pure.

Countless such lands, as well as a single land,

Are each distinctly divided, without intermingling.

Within every mote of dust are countless Buddhas,

Appearing everywhere according to sentient beings’ minds;

All lands are equally pervasive—

Such skillful means are without difference.

Within every mote of dust are kings of trees,

Their many kinds of adornments all hanging down;

The lands of the ten directions all appear alike—

All such things are without difference.

Within every mote of dust are assemblies numerous as motes of dust,

Together surrounding the World-Honored One,

Who transcends all and pervades the worlds;

Yet they are neither crowded nor intermingled in disorder.

Within every mote of dust are countless rays of light,

Illuminating everywhere the lands of the ten directions;

All reveal the bodhi practices of the Buddhas—

All lands are without difference.

Within every mote of dust are countless bodies,

Their transformations, like clouds, pervading everywhere;

The Buddha employs spiritual powers to liberate sentient beings;

The lands of the ten directions are without.