大方廣佛華嚴經

3. CHAPTER THREE: THE SAMADHI OF SAMANTABHADRA

(Chinese Canon, First Part, Scroll 7)

At that time, Samantabhadra Bodhisattva Mahasattva, seated upon a lion throne before the Buddha, empowered by the Buddha’s spiritual might, entered a samadhi called the Treasury-Body of Vairocana Tathagata of All Buddhas. He entered universally into the nature of the equality of all Buddhas and was able, within the Dharma-realm, to manifest vast and unobstructed images coextensive with empty space. The Dharma-realm, turning in successive revolutions, entered along with him.

This samadhi gave rise to all samadhis and was able to encompass the Dharma-realms throughout the ten directions. The light of the wisdom of the Buddhas of the three times arose entirely from it. All the arrangements throughout the ten directions could be manifested within it.

It contained all the powers and liberations of the Buddhas and the wisdom of the bodhisattvas. It could enable every mote of dust in all lands to contain the boundless Dharma-realm, accomplish the ocean of merit and virtue of all Buddhas, reveal the ocean of the Tathagatas’ great vows, and ensure that the Dharma-wheels of all Buddhas continued to circulate and were 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—in all lands throughout the ten directions and the three times, amid the vast, unobstructed light of subtle worlds, wherever the Buddha-eye could see, the Buddha’s power could reach, and the Buddha-body could appear—in each of all those lands were as many motes of dust as existed within that land; 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 were Samantabhadra Bodhisattvas as numerous as the motes of dust in a world, all of whom likewise entered this samadhi of the Treasury-Body of Vairocana Tathagata of All Buddhas.

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

“O disciple of the Buddha! All Buddhas throughout the ten directions together bestow their aid and protection upon you. This is due to the power of the vows of Vairocana Tathagata and also to the power of your own vows to cultivate all practices of the Buddhas.

Thus you are able to turn the Dharma-wheels of the Buddhas; universally illuminate, without omission, the oceans of worlds established throughout the ten directions; enable all sentient beings to cast off defilements and attain purity; universally embrace all lands without attachment; deeply enter the realms of the Buddhas without obstruction; reveal the merit and virtue of the Buddhas; enter the true nature of all dharmas and the great bodies of wisdom; contemplate all Dharma-doors; clearly know the faculties of all sentient beings; and receive and uphold the teachings and scriptures of the Tathagatas.”

At that time, all Buddhas throughout the ten directions bestowed upon Samantabhadra Bodhisattva the power of wisdom capable of entering the nature of all-wisdom; the wisdom capable of entering the boundless and immeasurable Dharma-realm; the wisdom capable of accomplishing the realms of the Buddhas; the wisdom capable of knowing the formation and destruction of all worlds; the wisdom capable of knowing the vast realm of sentient beings; the wisdom capable of abiding in the profound, undifferentiated samadhis and liberations of the Buddhas; the wisdom capable of entering the faculties and natures of all bodhisattvas; the wisdom capable of knowing the languages of all sentient beings and, through eloquence, turning the Dharma-wheel;

the wisdom capable of universally entering the body of the Dharma-realm; and the wisdom capable of attaining the voices of all Buddhas.

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

At that time, the Buddhas of the ten directions all extended their right hands and stroked the crown of Samantabhadra Bodhisattva’s head.

The Buddhas’ hands, adorned with all marks and characteristics, emitted radiant and fragrant nets of light. At the same time, they produced wondrous, subtle sounds and displayed deeds of sovereign spiritual power. 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 times all appeared within that light.

All the Samantabhadra Bodhisattvas in all worlds as numerous as motes of dust likewise received the stroking of their crowns.

Then Samantabhadra Bodhisattva emerged from that samadhi and simultaneously emerged from samadhis as numerous as motes of dust. He emerged from the samadhi-door of wisdom that knows the thoughts of the three times without differentiation; from the samadhi-door that knows the number of motes of dust in all Dharma-realms of the three times; from the samadhi-door that manifests all Buddha-lands of the three times; from the samadhi-door that manifests the dwellings of all sentient beings; from the samadhi-door that knows the differing names of all sentient beings; from the samadhi-door that knows the differing locations throughout the Dharma-realms of the ten directions; from the samadhi-door that knows that within every mote of dust are boundlessly vast Buddha-bodies;

and from the samadhi-door that expounds the principles and purport of all dharmas.

When Samantabhadra Bodhisattva emerged from such samadhi-doors, 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 the Dharma as numerous as the motes of dust in a world; doors of eloquence as numerous as the motes of dust in a world; doors of practice as numerous as the motes of dust in a world; lights of wisdom, merit, and virtue of the Buddhas, universally illuminating the Dharma-realm, as numerous as the motes of dust in a world; undifferentiated powers of skillful means and wisdom of the Buddhas 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 all lands;

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

At that time, throughout all worlds in the ten directions, through the Buddha’s spiritual might and the power of Samantabhadra Bodhisattva Mahasattva’s samadhi, all jeweled adornments gently trembled and simultaneously emitted wondrous sounds that expounded all dharmas. Moreover, throughout the assemblies at the bodhimandas of all Tathagatas, ten kinds of great clouds of mani-jewel kings universally rained down: clouds of wondrous mani-jewel kings like golden banners; clouds of brilliantly shining mani-jewel kings; clouds of pendant jeweled-wheel mani-jewel kings; clouds of treasury mani-jewel kings manifesting images of bodhisattvas; clouds of mani-jewel kings proclaiming the names of Buddhas; clouds of mani-jewel kings whose light illuminated 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 universally, light streamed from every pore of all the Buddhas. Within that light, verses were spoken:

Samantabhadra is throughout all lands;

Seated upon jeweled lotus blossoms, he is seen by all.

All spiritual powers he fully manifests,

And immeasurable samadhis he can enter.

Samantabhadra constantly employs all kinds of bodies,

Circulating throughout and filling the Dharma-realm.

Through samadhi, skillful means, and powers of spiritual mastery,

His perfect voice expounds universally without obstruction.

In all lands where the Buddhas abide,

Through every samadhi-door he manifests spiritual powers.

Each and every spiritual power extends everywhere,

Leaving no land throughout the ten directions unreached.

As in all lands where the Tathagatas abide,

So too is it within every mote of dust in those lands.

The samadhis and deeds of spiritual power he manifests

Arise from the power of Vairocana Buddha’s vows.

Samantabhadra’s bodily form is like empty space;

Relying upon true nature, he abides in no land.

In accordance with the desires in sentient beings’ minds,

He manifests bodily forms identical to them all.

Samantabhadra abides securely in all great vows,

Possessing immeasurable spiritual powers and sovereign might.

In all Buddha-bodies and throughout all lands,

He manifests those forms and journeys there.

All oceans of lands are boundless and immeasurable;

His emanated bodies abiding there are likewise immeasurable.

The lands he manifests are all adorned

In a single instant, he sees many kalpas.

Samantabhadra establishes all lands,

Manifesting supreme spiritual powers surpassing all;

He causes the ten directions to quake everywhere,

So that all who contemplate may behold them.

All the merits and powers of Buddha-wisdom,

And all gateways of the great Dharma, he has fully perfected;

Through the expedient gateways of various 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 clouds of Buddha-light praise his merits.

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

Born from all the Dharmas of the Buddhas,

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

With true thusness, equality, and the treasury of space,

Your Dharma-body has been purified and adorned.

In the assemblies throughout all Buddha-lands,

Samantabhadra is present everywhere;

The meritorious radiance of this sage, an ocean of wisdom,

Shines throughout the ten directions and is seen by all.

Samantabhadra’s ocean of merit is vast,

Pervading the ten directions as he draws near to the Buddhas;

In every mote of dust there are lands,

And he reaches them all and clearly manifests there.

We, the Buddha’s disciples, constantly behold you

Drawing near to all the Tathagatas,

Abiding within the samadhi of the realm of truth

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

The Buddha’s disciple skillfully employs an all-pervading body,

Reaching every land throughout the ten directions;

He delivers 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 body is inexhaustible and undifferentiated;

Like space, it pervades everywhere

And proclaims the vast Dharma of the Tathagata.

This radiant sage replete with every merit,

Vast as clouds and endowed with supreme power,

Reaches all throughout the ocean of sentient beings

And speaks of the unequaled practices of the Buddha-Dharma.

To deliver sentient beings throughout the ocean of kalpas,

He cultivates all the supreme practices of Samantabhadra;

He expounds all Dharmas like great clouds,

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 principles according to truth.

The countless, boundless beings assembled here

All stand reverently before the Buddha;

To turn the pure and wondrous Dharma-wheel,

All the Buddhas rejoice in accord.

4. CHAPTER FOUR: THE FORMATION OF WORLDS

(Latter Part of the Chinese Canon, Scroll 7)

At that time, through the Buddha’s spiritual power, the great bodhisattva 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 Buddhas’ Dharma-wheels, all oceans of the three times, all oceans of the Tathagatas’ vow-powers, and all oceans of the Tathagatas’ spiritual transformations.

Having completed this contemplation, 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; know all oceans of sentient beings’ karma; know all oceans of the establishment of Dharma-realms; speak of all boundless oceans of Buddhas; enter all oceans of faculties and inclinations; and in a single thought universally know all three times.

They reveal the boundless oceans of the Tathagatas’ vows; manifest all oceans of the Buddhas’ spiritual transformations; turn the Dharma-wheel and establish oceans of teachings; purify the Buddha-body; and universally illuminate boundless oceans of physical characteristics. Their major and minor marks are wholly pure, and their boundless oceans of radiant wheels of physical characteristics are perfectly purified. They manifest oceans of clouds of light in various colors and oceans of supreme jeweled flames; perfect oceans of speech; and display three kinds of mastery to tame and bring all sentient beings to maturity.

They courageously tame the oceans of sentient beings without ever acting in vain; abide upon the Buddha-ground; enter the Tathagata’s realm; and uphold it through their awesome power. They contemplate everything performed by Buddha-wisdom; their powers of wisdom are perfect and cannot be subdued by anyone; their fearless merits are unsurpassed; they abide in undifferentiated samadhi; and their spiritual powers, transformations, pure wisdom, and mastery in 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 awesome might of all Tathagatas. I do so because I wish to enable sentient beings to enter the ocean of Buddha-wisdom; because I wish to enable all bodhisattvas to abide securely in the ocean of the Buddha’s merits; because I wish to adorn all oceans of worlds with all the Buddhas’ masteries; because I wish to ensure that throughout all oceans of kalpas the lineage of the Buddhas never ceases; because I wish to reveal the true nature of all Dharmas throughout all oceans of worlds; because I wish to teach in accordance with the immeasurable understandings of sentient beings;

because I wish, through skillful means suited to the ocean of faculties of all sentient beings, to cause the Buddha-Dharma to arise; because I wish, in accordance with the inclinations of all sentient beings, to demolish all mountains of obstruction; because I wish to guide all sentient beings, in accordance with the workings of their minds, to cultivate the pure path of essential liberation; and because I wish to enable all bodhisattvas to abide securely within the ocean of Samantabhadra’s vows.

“At that time, Bodhisattva Samantabhadra further wished to cause the assembly at the bodhimanda to give rise to joy; to increase their delight in all Dharmas; to engender vast, genuine, and pure faith in the Dharma-realm body; to establish the ocean of Samantabhadra’s vows; to cultivate entry into the wisdom-eye that equally beholds the three times; to increase the wisdom that universally illuminates all worlds; and to develop the virtue of dharani that retains all discourses on the Dharma. He also wished to reveal within every bodhimanda all the realms of the Buddhas, disclose all the Tathagata’s Dharma-gates, and increase the vast and exceedingly profound wisdom-nature of the Dharma-realm. He then spoke these verses:

The ocean of wisdom and merit is exceedingly profound,

Manifesting throughout immeasurable lands in the ten directions;

According to what each sentient being should behold,

Its light shines everywhere as the Dharma-wheel turns.

The lands of the ten directions are inconceivable;

Throughout immeasurable kalpas the Buddhas purify and adorn them,

And to deliver sentient beings and bring them to maturity,

They appear in all those lands.

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

He teaches all sentient beings universally, enabling them to enter it.

Those whose aspirations are petty and who cling to the conditioned

Cannot comprehend the Buddha’s realm.

Those whose faith is pure and steadfast,

Who constantly draw near to spiritual benefactors,

And whom all the Buddhas protect and keep in mind,

Only they can enter the Tathagata’s wisdom.

Free from all deceit, their minds are pure;

They always delight in loving-kindness and compassion, and their nature is joyful.

Their aspirations are vast, and their faith and understanding profound;

Hearing this Dharma, their hearts rejoice.

Abiding in Samantabhadra’s practices and vows,

They cultivate the bodhisattva’s pure path;

Contemplating the Dharma-realm as being like space,

They then understand the deeds of the Buddhas.

These bodhisattvas have attained excellent benefit:

They behold all the Buddhas’ spiritual powers.

Those who cultivate other paths cannot know them;

Only by studying Samantabhadra’s practices can they awaken.

The vast multitude of sentient beings is inherently boundless,

And the Tathagatas protect and keep them all in mind;

They turn the wheel of the true Dharma everywhere—

Such is the realm of Buddha Vairocana.

All lands enter my body,

As do the places where all the Buddhas abide.

You should contemplate each of my pores;

I now reveal the realm of the Buddhas.

Samantabhadra’s practices and vows are boundless;

Through cultivation, I have completely fulfilled them.

The vast body of the universal eye is

The work of the Buddhas; listen carefully.

At that time, Bodhisattva Samantabhadra addressed the great assembly, saying: “Disciples of the Buddha! There are ten matters concerning oceans of worlds that the Buddhas of the three times—past, present, and future—have taught, are teaching, and will teach.

“What are the ten?”

These are: the causes and conditions for the arising of the oceans of worlds; that upon which the oceans of worlds abide; the forms 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 gate of non-differentiation of the oceans of worlds.

Disciples of the Buddha! Briefly stated, the oceans of worlds have these ten matters. If explained extensively, they would be as numerous as the dust motes in the oceans of worlds spoken of, being spoken of, and yet to be spoken of by all Buddhas of the three periods of time.

Disciples of the Buddha! Briefly stated, it is through ten kinds of causes and conditions that all oceans of worlds have come into being, are coming into being, and will come into being. They are: the spiritual power of the Tathagatas; the inherent nature of the Dharma; the karmic actions of all beings; what all bodhisattvas attain upon accomplishing all-knowledge; the collective accumulation of roots of goodness by all beings and bodhisattvas; the power of the bodhisattvas’ vows to adorn and purify Buddha-lands; the bodhisattvas’ fulfillment of practices and vows from which they never retreat; the bodhisattvas’ pure and sovereign resolute understanding;

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

Disciples 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, relied upon the Buddha’s awe-inspiring power, 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 World-Honored One is inconceivable;

Such are the powers of wisdom and spiritual mastery.

Bodhisattvas cultivate oceans of vows,

Universally accordant with the desires in beings’ minds.

The mental conduct of beings is vast and boundless;

The bodhisattvas’ lands pervade the ten directions.

Bodhisattvas proceed directly toward all-knowledge,

Diligently cultivating every gate of sovereign power.

Boundless oceans of vows arise everywhere,

And vast lands are all brought to fulfillment.

They cultivate boundless oceans of practices

And enter the likewise measureless realms of the Buddhas.

They purify all lands throughout the ten directions,

Passing measureless kalpas in each and every land.

The afflictions of beings create turmoil and defilement;

Their discriminations and desires are not the same.

The karma they create according to their minds is inconceivable,

And thus all oceans of lands are fully established.

Disciples of the Buddha, the oceans of lands, treasuries of adornment,

Are formed from stainless radiant jewels.

This arises from vast oceans of faithful minds;

Their dwelling places throughout the ten directions are all thus.

Bodhisattvas skillfully cultivate Samantabhadra’s practices,

Journeying along paths as numerous as dust motes in 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 bodhimandas of the Buddhas.

Upon lotus thrones they display every excellent mark,

Each body encompassing all lands.

In a single thought they manifest everywhere throughout the three periods of time,

And all oceans of lands are thereby established.

Through skillful means the Buddha enters them all;

They are the lands purified and adorned by Vairocana Buddha.

At that time, Samantabhadra Bodhisattva again addressed the assembly: “Disciples of the Buddha! Each ocean of worlds has bases of support as numerous as the dust motes in an ocean of worlds. Some abide in dependence upon every kind of adornment. Some abide in dependence upon empty space. Some abide in dependence upon jewel-light. Some abide in dependence upon light of jeweled hues. Some abide in dependence upon the voices of the Buddhas. Some abide in dependence upon illusory beings—great and powerful asuras in vajra forms. Some abide in dependence upon the bodies of the lords of worlds. Some abide in dependence upon the bodies of bodhisattvas. Some abide in dependence upon the entire ocean of distinctive adornments produced by Samantabhadra’s practices and vows.

“Disciples of the Buddha! Thus the oceans of worlds have bases of support as numerous as the dust motes in an ocean of worlds.”

At that time, Samantabhadra Bodhisattva, wishing to restate this meaning, relied upon the Buddha’s awe-inspiring power, contemplated throughout the ten directions, and spoke these verses:

Throughout the realms of empty space in all ten directions,

All the lands that exist therein

Are ever sustained by the Tathagata’s spiritual power;

Appearing everywhere before us, they may all be seen.

There are lands of many different kinds,

All formed from stainless jewels.

Pure and exceedingly beautiful mani gems

Shine with radiant light, appearing everywhere.

There are pure and radiant lands

That abide within the realm of empty space.

Some dwell within oceans of mani jewels,

While others abide in treasuries of light.

Within this assembly, the Tathagata

Skillfully and wondrously turns the Dharma wheel.

The realms of the Buddhas are vast and boundless;

Beings who behold them rejoice in their hearts.

Some lands are adorned with mani gems,

Appearing like radiant lamps spread everywhere.

Clouds of fragrant flame blaze with brilliant colors,

And shining jeweled nets cover them above.

There are boundless lands

Abiding upon lotuses in vast, deep oceans,

Spacious, pure, and unlike anything in the world,

Wondrously and skillfully adorned by the Buddhas.

Some lands revolve in cycles,

Abiding through the Buddha’s awe-inspiring spiritual power.

Assemblies of bodhisattvas all dwell within them,

Ever beholding measureless, magnificent jewels.

Some lands rest upon vajra hands;

Others rest upon the bodies of celestial lords.

The unsurpassed Vairocana

Ever turns the Dharma wheel within these lands.

Some rest upright upon jeweled trees,

And likewise within fragrant, luminous clouds.

Some lands depend upon vast oceans,

While others abide upon extremely solid vajra.

Some lands rest upon vajra banners;

Some abide within the Ocean of the Flower Treasury.

Vairocana Buddha can manifest

Vast spiritual transformations everywhere.

Some are long, some short—of measureless kinds;

Their patterns of rotation are likewise not the same.

The adornments of the Flower Treasury transcend the world;

Only those who cultivate purity can behold them.

Such lands are all distinct,

Yet all abide upon oceans of vows.

Some lands ever remain in empty space,

Filled throughout with Buddhas like clouds.

Some are covered by nets suspended in empty space,

Appearing at times and at other times unseen.

There are also exceedingly pure lands

Abiding within the jeweled crowns of bodhisattvas.

The great spiritual powers of the Buddhas of the ten directions

All appear and may be seen therein.

The voices of the Buddhas pervade them all;

These manifestations arise through the power of karma.

Some lands pervade the Dharma-realm,

Stainless and pure, arising from the mind.

Like reflections and illusions, they are vast and boundless,

Each distinct, like Indra’s net.

Some manifest various treasuries of adornments;

Others are established within empty space.

The realm of true karma is inconceivable;

The Buddha’s power reveals it, enabling all to see.

Within every land, in dust motes beyond reckoning,

Buddha-lands are manifested thought after thought.

Their number is measureless, pervading all beings;

Such is always the work of Samantabhadra.

Wishing to bring all beings to maturity,

He cultivates here throughout oceans of kalpas.

His vast spiritual powers appear everywhere,

Pervading all Dharma-realms.

Within every dust mote of the lands of the Dharma-realm

Are vast lands such as these.

Clouds of Buddhas spread evenly over them,

Completely filling every place.

Sovereign powers function within every mote,

And so it is within all dust motes.

The great spiritual powers of Buddhas and bodhisattvas

Can all be manifested by Vairocana.

All lands are vast and boundless,

Like reflections, illusions, and shimmering mirages.

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

Nor is there any place to which they go or from which they come.

Perishing and arising, they revolve without cease,

Never pausing for an instant within empty space.

All are brought about by pure vows

And are also sustained by the power of karma.

At that time, Samantabhadra Bodhisattva again addressed the assembly: “Disciples of the Buddha! The oceans of worlds have many distinct forms and appearances. Some are round; some are square; some are neither round nor square; some are shaped like whirlpools; some like mountains; some like trees; some like flowers; some like palaces; some like the forms of beings; and some like the form of a Buddha. They possess distinct forms as numerous as the dust motes in a world.”

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

Immeasurable lands differ from one another,

With immeasurable adornments and immeasurable dwelling places;

Their forms and shapes differ throughout the ten directions—

All of you should contemplate them together.

Their shapes may be round or square,

Or they may have three angles or eight sides;

They may be shaped like mani jewels or lotus flowers—

All their differences arise from karma.

Some lands are pure, radiant, and adorned,

Interspersed with refined gold and manifold splendors;

Their gateways stand open and unobstructed—

This comes from vast karma and pure intentions.

The boundless ocean of lands contains different treasuries,

Like clouds spreading across space;

Precious jewels cover the ground in splendid adornment,

Dwelling within the radiant light of the Buddha.

All lands appear through the discriminations of mind

When illuminated by radiant light;

The Buddhas dwelling within those lands

Everywhere manifest the power of spiritual penetrations.

Some lands are defiled, while others are pure;

The suffering and happiness experienced in them all differ.

This arises from the inconceivable ocean of karma;

The flow and transformation of all dharmas is ever thus.

Within a single pore are immeasurable lands,

As numerous as motes of dust, abiding there;

In every land there is a World-Honored One,

Proclaiming the wondrous Dharma amid the assembly.

Within every mote of dust are lands large and small,

Of manifold kinds, as numerous as motes of dust;

Whether level, elevated, or low, none are alike,

Yet the Buddha visits them all and teaches the Dharma.

All motes of dust manifest lands;

This is entirely through the spiritual power of past vows.

According to the differences in beings’ inclinations,

All this is accomplished throughout the expanse of space.

Of all the motes of dust in every land,

The Buddha enters each and every mote;

Everywhere, for the sake of sentient beings, he manifests spiritual powers—

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 various kinds of substance. Some take all precious adornments as their substance.

Some take a single precious adornment as their substance. Some take all precious lights as their substance. Some take various colored lights as their substance.

Some take all luminous adornments as their substance. Some take vajra as their substance. Some take the sustaining power of the Buddha as their substance.

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

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

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

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

Some take the voices of the Buddhas as their substance. There are substances such as these, as numerous as the motes of dust in a world.

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

There are lands

Formed by the union of wondrous jewels;

Firm and indestructible,

They all rest upon precious lotus flowers.

Some are produced from precious light

In ways that cannot be known;

Adorned with every kind of radiance,

They abide supported by space.

Some take pure radiance as their substance

And likewise abide supported by light;

Adorned with luminous clouds,

They are places visited by bodhisattvas.

There are lands

Born from the power of vows;

They abide like reflected images,

And cannot be expressed in words.

Some are formed by mani jewels,

Shining brilliantly like the sun;

They are adorned with precious gems

And completely filled with bodhisattvas.

Precious flames form certain lands,

With luminous clouds covering them above;

Their precious lights are exceedingly beautiful—

All this is brought forth through karma.

Some arise from auspicious marks,

Beautifully adorned with all such marks,

Like splendid crowns worn upon the head—

These are transformations manifested by the Buddha.

Some arise from thoughts of the mind,

According to what the mind understands;

Like illusions, they have no fixed location—

All of them are discriminations.

Some, through the radiance of the Buddha,

Take the light of mani jewels as their substance;

The Buddhas appear within them,

All manifesting spiritual powers.

Or 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 manifestation of the most wondrous clouds from among all adornments.

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

Some are adorned by representations of the reflected images of all Buddhas of the three times. Some are adorned by the manifestation, within a single instant of thought, of realms of spiritual penetration extending through 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 fragrances. Some are adorned by the manifestation, within every place of enlightenment, of rare and wondrous objects whose radiance shines brightly. Some are adorned by the manifestation of all the practices and vows of Samantabhadra.”

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

The vast ocean of lands is measureless and boundless;

Its formation arises entirely from pure karma.

Its many kinds of adornments and many dwelling places

Completely fill all the ten directions.

Boundless forms and appearances, radiant clouds of jewels,

Vast adornments, not merely of a single kind,

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

Universally proclaiming the Dharma with wondrous sounds.

The bodhisattvas’ boundless ocean of virtues

Is adorned by their vast vows;

Throughout all lands, wondrous sounds resound at once,

Causing all lands in the ten directions to quake.

The ocean of sentient beings’ karma is vast and immeasurable;

The retributions they experience accordingly are never the same.

All the adornments found in every place

Can be expounded by the Buddhas.

All Tathagatas throughout the three times

Manifest spiritual powers throughout the oceans of worlds;

Within each phenomenon are all the Buddhas—

You should contemplate these adornments.

Throughout kalpas past, future, and present,

In all lands of the ten directions,

Whatever adornments exist there

Can all be seen within a single land.

Immeasurable Buddhas are present within all phenomena,

As numerous as sentient beings throughout the worlds;

To bring them under discipline, they manifest spiritual powers,

And thereby adorn the oceans of worlds.

All adornments pour forth wondrous clouds,

Many kinds of flower clouds and fragrant luminous clouds;

Clouds of precious mani jewels constantly appear—

The oceans of lands are adorned by these.

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

Every kind of adornment is fully present;

They emit light that shines afar like luminous clouds,

Causing it to be seen throughout the oceans of worlds.

The practices and vows of Samantabhadra cultivated by the bodhisattvas

Are diligently cultivated throughout boundless oceans of kalpas;

They adorn boundless lands

And are revealed 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 doors of skillful means for purification as numerous as the motes of dust in an ocean of worlds. They arise through the roots of goodness cultivated by bodhisattvas in drawing near to good and wise spiritual friends; through increasing virtues throughout the Dharma-realm; through cultivating vast and supreme understanding; through contemplating and abiding in the realms of all bodhisattvas; through cultivating all the paramitas to complete perfection; through contemplating the stages of the bodhisattvas and entering and abiding in them; through bringing forth all pure vows; through cultivating practices leading to liberation;

through entering all oceans of adornment; and through perfecting the power of pure skillful means.”

At that time, Bodhisattva Samantabhadra, wishing to restate this meaning, relying 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 power of vows;

All lands constantly shine with radiance

Immeasurable pure karma manifests and comes to fruition.

Bodhisattvas, through long ages, draw near to spiritual friends,

Together cultivating wholesome karma, all made pure;

Their vast compassion extends throughout all sentient beings,

And with these adornments they embellish all lands.

All Dharma gates and samadhis,

Meditative concentrations, liberations, and skillful means—

These they cultivate in the presence of all Buddhas,

And from them all lands arise.

They bring forth immeasurable wisdom and supreme understanding,

Comprehending that the Tathagatas are identical, without difference;

Through the skillful means and patience they have cultivated,

They are thus able to purify and adorn boundless realms.

To benefit sentient beings, they cultivate supreme practices;

Their vast merit and virtue continually increase,

Like clouds spreading throughout empty space,

Bringing all lands to fulfillment.

The gates of the paramitas are many and immeasurable;

They have cultivated them all and brought them to perfection.

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.

They cultivate and adorn the gates of skillful means,

Realizing the ocean of Dharma gates of the Buddha’s virtues;

They cause all sentient beings to exhaust the source of suffering,

And all vast lands are brought to fulfillment.

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 all purified.

At that time, Samantabhadra Bodhisattva again addressed the assembly, saying: “Disciples of the Buddha! You should know that each ocean of worlds has distinctions in the appearances of Buddhas as numerous as the dust motes in an ocean of worlds. Some manifest a small body; some manifest a great body; some manifest a short lifespan; some manifest a long lifespan; some purify and adorn only one land; some purify and adorn 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; and 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, Samantabhadra Bodhisattva, empowered by the Buddha’s awesome 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’ wondrous skill and power.

The Dharma-bodies of the Buddhas are inconceivable,

Without color, form, or image;

Yet for sentient beings they manifest diverse appearances,

Enabling them to see according to their hearts’ desires.

For some sentient beings they manifest short lifespans;

For others, long lifespans lasting immeasurable kalpas.

Their Dharma-bodies appear everywhere throughout the ten directions,

Manifesting in the world as circumstances require.

They may inconceivably purify and adorn

Boundless lands throughout the ten directions;

Or they may purify and adorn only a single land,

Yet within that one manifestation nothing is omitted.

Or, according to the inclinations of sentient beings,

They reveal immeasurable and boundless vehicles;

Or they proclaim only the Dharma of the One Vehicle,

Yet within that single vehicle reveal immeasurable Dharmas.

They may manifest naturally attaining perfect enlightenment,

Leading a small number of people into the true Dharma;

Or they may manifest, within a single thought,

The awakening of immeasurably many sentient beings.

They may stream clouds of light from their pores,

Revealing immeasurable and boundless Buddhas;

All worlds behold them manifesting

Various gates of skillful means to deliver sentient beings.

They may manifest voices pervading every place,

Teaching the Dharma according to beings’ inclinations;

Throughout immeasurable and boundless great kalpas,

They tame immeasurably many sentient beings.

The Buddha has immeasurable adorned realms,

Where pure assemblies sit in solemn order;

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

Completely filling the lands of the ten directions.

The Buddhas’ skillful means are inconceivable;

They appear before sentient beings according to their minds,

Dwelling within magnificently adorned realms,

And pervading every land without exception.

At that time, Samantabhadra Bodhisattva again addressed the assembly, saying: “Disciples of the Buddha! You should know that the oceans of worlds endure for 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 incomparable kalpas; some endure for incalculable kalpas; some endure for inconceivable kalpas; some endure for unthinkable kalpas; some endure for immeasurable kalpas; and some endure for ineffably ineffable kalpas. There are durations such as these, as numerous as dust motes.”

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

Within the oceans of worlds are many enduring kalpas,

Adorned through vast skillful means;

The lands of the ten directions can all be seen,

And all their differing numbers are clearly known.

I behold the oceans of worlds throughout the ten directions,

Whose kalpas are as immeasurable as sentient beings;

Some are long, some short, and some boundless—

I now expound them with the Buddha’s voice.

One may behold 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 aspirations of beings are not the same.

Some are entirely pure, some entirely defiled,

While others intermingle defilement and purity;

They are established in many distinct ways by the power of vows,

And abide within the minds of sentient beings.

Having cultivated for kalpas as numerous as dust motes in the past,

They attained vast, pure oceans of worlds;

All are adorned with the states of the Buddhas,

And endure throughout vast and boundless kalpas.

They are named by means of jeweled radiance;

Some are named Treasury of Eyes Blazing with Equal Sound,

Others Separation from Radiance, or the Worthy Kalpa—

This pure kalpa encompasses them all.

In some pure kalpas a single Buddha appears;

In others, many Buddhas appear within a single kalpa.

The inexhaustible skillful means and power of great vows

Enter every period of every kalpa.

Immeasurable kalpas may enter a single kalpa,

Or a single kalpa may enter many kalpas;

All the oceans of kalpas and their gates of skillful means

Are clearly manifested in the lands of the ten directions.

Or all the adornments of every kalpa

May be seen manifested within a single kalpa;

Or the adornments within a single kalpa

May enter all boundless kalpas everywhere.

Beginning with a single thought and later becoming a kalpa,

All arise from the minds of sentient beings;

The boundless kalpas of all lands

Are purified through a single skillful means.

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

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

Because immeasurable sentient beings bring forth the resolve for bodhi, oceans of worlds undergo transformation into entirely pure kalpas. Because all the bodhisattvas of the ten directions gather there like clouds, oceans of worlds undergo transformation into immeasurable kalpas of magnificent adornment. Because the Buddhas, the World-Honored Ones, enter nirvana, the adornments of the oceans of worlds undergo transformation and 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 through kalpas such as these, as numerous as dust motes.”

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

All the various lands

Arise according to the power of karma;

You should contemplate

Such signs of transformation.

Defiled sentient beings,

With terrifying karma and afflictions—

Their minds cause all lands

To become entirely defiled.

If there are those with purified 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 resolve for bodhi;

Their minds cause the lands

Throughout the abiding kalpa, they remain ever pure.

Countless millions 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 together like clouds;

All the lands are pure.

When the World-Honored One enters nirvana,

The adornments of those realms cease;

Sentient beings are not vessels of the Dharma,

And the worlds become defiled and impure.

If a Buddha appears in the world,

All the lands become beautiful;

In accordance with the purity of minds,

Their adornments are perfected.

The spiritual powers of all Buddhas

Manifest inconceivably;

At that time, those lands

All become pure.

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

Within each ocean of worlds, the awesome virtue and spiritual powers manifested by all Buddhas are without difference. Within each ocean of worlds, all sites of enlightenment throughout the Dharma-realm in 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 manifestations and names of all Buddhas are without difference. Within each ocean of worlds, the voices of all Buddhas pervading the ocean 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, the vast realms of all Buddhas of the three times appear within every mote of dust without difference.

There are distinctions of such non-difference as numerous as dust motes.

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

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

Their separate 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 before beings according to their minds.

All lands are likewise universally pervasive;

Such skillful means are without difference.

Within every mote of dust are multitudes of kingly trees,

Their many kinds of adornments all hanging down.

The lands of the ten directions all appear together;

All such manifestations are without difference.

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

Together surrounding the World-Honored One.

Transcending all and pervading every world,

They are neither crowded nor mingled in disorder.

Within every mote of dust are countless rays of light,

Illuminating everywhere all lands in the ten directions.

They reveal the bodhi practices of all Buddhas;

All lands are without difference.

Within every mote of dust are countless bodies,

Their cloud-like transformations pervading everywhere.

The Buddha employs spiritual powers to liberate sentient beings;

The lands of the ten directions are without.