大方廣佛華嚴經

39. CHAPTER THIRTY-NINE: ENTRY INTO THE DHARMA REALM

(Chinese Edition, from Scroll 60 through the End of Scroll 80)

At that time, the Blessed One was in the kingdom of Shravasti, within the Pavilion of Great Adornment, in Prince Jeta’s Grove, in the Garden of Anathapindika.

Gathered together with him were five hundred great bodhisattvas, with Bodhisattva Samantabhadra and Bodhisattva Manjushri as their leaders. Their names were:

Blazing Light Banner Bodhisattva, Mount Sumeru Banner Bodhisattva, Jeweled Banner Bodhisattva, Unobstructed Banner Bodhisattva, Flower Banner Bodhisattva, Stainless Banner Bodhisattva, Sun Banner Bodhisattva, Wondrous Banner Bodhisattva, Dust-Free Banner Bodhisattva, Universal Light Banner Bodhisattva, Earth Awesome Might Bodhisattva, Jeweled Awesome Might Bodhisattva, Vajra Wisdom Awesome Might Bodhisattva, Free from Dust and Defilement Awesome Might Bodhisattva, Sun of Right Dharma Awesome Might Bodhisattva, Mountain of Merit Awesome Might Bodhisattva, Reflection of Wisdom-Light Awesome Might Bodhisattva, Universal Auspiciousness Awesome Might Bodhisattva, Kshitigarbha Bodhisattva, Akashagarbha Bodhisattva, Lotus Treasury Bodhisattva, Treasury of Pure Virtue Bodhisattva,

Dharma Seal Bodhisattva, Treasury of Radiance Bodhisattva, Rhinoceros Treasury Bodhisattva, Treasury of Lotus Virtue Bodhisattva, Good Eye Bodhisattva, Pure Eye Bodhisattva, Stainless Eye Bodhisattva, Unobstructed Eye Bodhisattva, Samantabhadra Eye Bodhisattva, Universal Contemplation Eye Bodhisattva, Blue Lotus Eye Bodhisattva, Vajra Eye Bodhisattva, Jeweled Eye Bodhisattva, Space Eye Bodhisattva, Joyful Eye Bodhisattva, Universal Eye Bodhisattva, Celestial Crown Bodhisattva, Crown of Wisdom Universally Illuminating the Dharma Realm Bodhisattva, Bodhimanda Crown Bodhisattva, Crown Universally Illuminating the Ten Directions Bodhisattva, Crown of the Treasury of All Buddhas Bodhisattva, Crown Transcending All Worlds Bodhisattva, Universally Illuminating Crown Bodhisattva,

Indestructible Crown Bodhisattva, Crown Upholding the Lion Thrones of All Tathagatas Bodhisattva, Crown Universally Illuminating the Space of the Dharma Realm Bodhisattva, Brahma King Topknot Bodhisattva, Dragon King Topknot Bodhisattva, Topknot of the Radiance of All Transformation Buddhas Bodhisattva, Bodhimanda Topknot Bodhisattva, Jeweled King Topknot of the Sounds of All Oceans of Vows Bodhisattva, Mani Topknot of the Radiance of All Buddhas Bodhisattva, Mani King Adorned Topknot Manifesting the Marks of Equality of All Space Bodhisattva, Mani King Banner-Net Draped and Covering Topknot Manifesting the Miraculous Transformations of All Tathagatas Bodhisattva, Topknot Producing the Sounds of All Buddhas Turning the Dharma Wheel Bodhisattva,

Topknot Proclaiming All Names of the Three Times Bodhisattva, Great Light Bodhisattva, Stainless Light Bodhisattva, Blazing Light Bodhisattva, Dharma Light Bodhisattva, Tranquil Light Bodhisattva, Sunlight Bodhisattva, Sovereign Light Bodhisattva, Celestial Light Bodhisattva, Banner of Blessings and Virtue Bodhisattva, Banner of Wisdom Bodhisattva, Spiritual Powers Bodhisattva, Light Banner Bodhisattva, Flower Banner Bodhisattva, Mani Banner Bodhisattva, Bodhi Banner Bodhisattva, Brahma Banner Bodhisattva, Universal Light Banner Bodhisattva, Brahma Sound Bodhisattva, Ocean Sound Bodhisattva, Great Earth Sound Bodhisattva, World-Lord Sound Bodhisattva, Sound of Mountains Striking One Another Bodhisattva, Sound Pervading the Entire Dharma Realm Bodhisattva,

Thunderous Sound Shaking All Oceans of Dharma Bodhisattva, Demon-Subduing Sound Bodhisattva, Thundercloud Sound of Great Compassion and Skillful Means Bodhisattva, Consoling Sound That Quells the Suffering of All Worlds Bodhisattva, Supreme Dharma Bodhisattva, Supreme Excellence Bodhisattva, Supreme Wisdom Bodhisattva, Supreme Mount Sumeru of Blessings and Virtue Bodhisattva, Supreme Coral of Merit Bodhisattva, Supreme Renown Bodhisattva, Supreme Universal Light Bodhisattva, Supreme Ocean of Wisdom Bodhisattva, Supreme Buddha-Lineage Bodhisattva, Light Excellence Bodhisattva, Virtue Excellence Bodhisattva, Highest Excellence Bodhisattva, Universal Radiance Excellence Bodhisattva, Dharma Excellence Bodhisattva, Moon Excellence Bodhisattva, Space Excellence Bodhisattva,

Jeweled Excellence Bodhisattva, Banner Excellence Bodhisattva, Wisdom Excellence Bodhisattva, Sala Sovereign King Bodhisattva, Dharma Sovereign King Bodhisattva, Likeness King Bodhisattva, Brahma Sovereign King Bodhisattva, Mountain Sovereign King Bodhisattva, Majestic Sovereign King Bodhisattva, Swift Sovereign King Bodhisattva, Tranquil Sovereign King Bodhisattva, Immovable Sovereign King Bodhisattva, Powerful Sovereign King Bodhisattva, Most Excellent Sovereign King Bodhisattva, Tranquil Sound Bodhisattva, Unobstructed Sound Bodhisattva, Earth-Shaking Sound Bodhisattva, Ocean-Shaking Sound Bodhisattva, Cloud Sound Bodhisattva, Dharma-Light Sound Bodhisattva, Space Sound Bodhisattva, Sound Proclaiming the Roots of Goodness of All Beings Bodhisattva,

Sound Revealing All Great Vows Bodhisattva, Bodhimanda Sound Bodhisattva, Mount Sumeru Light Awakening Bodhisattva, Space Awakening Bodhisattva, Freedom from Defilement Awakening Bodhisattva, Unobstructed Awakening Bodhisattva, Good Awakening Bodhisattva, Awakening Universally Illuminating the Three Times Bodhisattva, Vast Awakening Bodhisattva, Universal Radiance Awakening Bodhisattva, and Dharma-Realm Radiance Awakening Bodhisattva.

Five hundred great bodhisattvas such as these were gathered together.

All these bodhisattvas had fully accomplished the practices and vows of Samantabhadra and the unhindered state, for they pervaded all Buddha lands. They manifested immeasurable bodies, for they drew near to all the Tathagatas. Their pure eyes were unobstructed, for they beheld all the miraculous transformations of the Buddhas.

The places to which they went were without limit, for they constantly went everywhere to the places where all Tathagatas attained perfect enlightenment. Their radiance was boundless, for the light of their wisdom universally illuminated the entire ocean of true Dharma. Their exposition of the Dharma was inexhaustible, for their pure eloquence continued without end throughout boundless kalpas.

They pervaded the realm of space, for all that their wisdom brought forth was pure. They had no place of reliance, for they manifested physical bodies in accordance with the minds of sentient beings. They dispelled delusion and blindness, for they understood that within the realm of sentient beings there were no sentient beings.

Their wisdom pervaded space, for with a vast net of radiance they illuminated the Dharma realm.

Five hundred shravakas were also gathered together. All of them had awakened to ultimate truth, realized the true limit, entered deeply into the Dharma-nature, and forever escaped the ocean of outflows. Relying upon the Buddha’s merit, they had freed themselves from the bonds of the fetters and dwelt in unobstructed liberation. Their minds were tranquil like empty space. In the presence of the Buddhas, they had forever ended doubt and confusion. They had profound faith in the wisdom of the Buddhas and entered into it.

Immeasurable lords of worlds were also gathered together. These lords of worlds had all made offerings to immeasurable Buddhas in the past. They constantly benefited all sentient beings, serving as friends even when unasked. They ever diligently guarded their vows and never abandoned sentient beings. They had entered the distinguished gateway of worldly wisdom. They were born from the Buddha’s teaching and protected the Buddha’s right Dharma. They made great vows never to allow the Buddha-lineage to be severed. Born into the family of the Tathagata, they sought omniscience.

At that time, the great bodhisattvas, the venerable shravakas, the rulers of the worlds, and their retinues all thought: The realm of the Tathagata, the wisdom and practices of the Tathagata, the empowering support of the Tathagata, the powers of the Tathagata, the fearlessnesses of the Tathagata, the samadhis of the Tathagata, the abiding of the Tathagata, the mastery of the Tathagata, the body of the Tathagata, and the wisdom of the Tathagata cannot be comprehended, entered, faithfully understood, clearly known, patiently accepted, contemplated, analyzed and expounded, revealed, or proclaimed by the devas and humans of all worlds.

No one can enable sentient beings to understand them clearly, except through the empowering support of the Buddhas, the spiritual powers of the Buddhas, the awesome virtue of the Buddhas, the power of the Buddhas’ original vows, the power of their own roots of goodness from previous lives, the power of being gathered in by spiritual benefactors, the power of profound and pure faith, the power of great and lucid understanding, the power of a pure mind directed toward bodhi, and the power of vast vows seeking omniscience.

We humbly beseech the Blessed One, in accord with our own aspirations and understanding and those of all sentient beings, our wisdom, our languages, our masteries, our great abidings, our purified faculties, our skillful intentions, the realms of our minds, our reliance upon the Tathagata’s virtues, and the Dharma that we and all sentient beings have heard and received, to reveal how the Tathagata formerly sought the mind of omniscience; formerly brought forth the great vows of a bodhisattva; formerly cultivated and purified the gates of the paramitas; formerly entered the stages of the bodhisattva; formerly perfected the practices of the bodhisattva; formerly accomplished skillful means; formerly cultivated the paths; formerly realized the Dharma of liberation;

formerly performed spiritual manifestations; and formerly possessed the causal conditions of his past deeds, until he attained complete and perfect enlightenment, turned the wondrous Dharma wheel, purified Buddha-lands, subdued sentient beings, opened the citadel of the Dharma of omniscience, showed the path to all sentient beings, received the offerings of all sentient beings, taught all sentient beings the virtues of generosity, and manifested the images of the Buddhas for all sentient beings.

May the Buddha explain such Dharmas for us.

At that time, the Blessed One knew the thoughts in the minds of the bodhisattvas. He then made great compassion his body, great compassion his gateway, and great compassion his foremost principle; taking the Dharma of great compassion as skillful means, he pervaded all of space and entered the Lion’s Yawn Samadhi.

When the Blessed One had entered this samadhi, all worlds everywhere became pure and magnificently adorned.

Immediately, the Great Adorned Pavilion suddenly expanded without boundary. Vajra formed its ground, and a king of jewels canopied it from above. Measureless jeweled flowers and mani pearls were strewn throughout the pavilion.

Its pillars were made of lapis lazuli, and manifold jewels were joined together and adorned with great radiant mani gems, Jambunada gold, and wish-fulfilling kings of jewels, which spread overhead as ornaments. Lofty towers stood in rows, with elevated passageways along their sides. Rafters and crossbeams succeeded one another, and gateways and thresholds shone upon one another.

Steps, stairways, verandas, and balustrades were all complete. Everything was adorned with wondrous jewels. Those jewels all bore images of humans and devas and were firm, beautiful, marvelous, and foremost in the world.

Mani-jeweled nets covered everything from above. Banners and pennants were erected beside the gates, each radiating light throughout the Dharma realm. Beyond the grounds, the terraces, stairways, and railings were measureless and impossible to describe, and all were made of mani gems.

Then, through the Buddha’s spiritual power, the Jeta Grove suddenly expanded until it equaled lands as numerous as the dust motes in an ineffable number of Buddha-fields. All kinds of wondrous jewels intermingled as adornments. Ineffable jewels were spread everywhere. Countless jewels formed enclosing walls. Jeweled tala trees adorned the roadsides.

Within the grove were also measureless fragrant rivers filled with aromatic water, their rippling waves swirling in circles. All kinds of jeweled flowers drifted with the current, circling to the right, and naturally produced sounds of the Buddhadharma. Inconceivable jeweled white lotus blossoms, some budding and some blooming, spread their fragrance across the surface of the water. Jeweled flowering trees were planted in rows along the riverbanks. Inconceivable terraces and pavilions stood in rows upon the banks, covered by mani-jeweled nets. Countless jewels emitted great radiance. Wondrous incense was burned, filling the air with exquisite fragrance.

Measureless jeweled standards were also erected. They included jeweled incense standards, jeweled robe standards, jeweled pennant standards, jeweled victory standards, jeweled flower standards, jeweled necklace standards, jeweled garland standards, jeweled bell standards, mani-jeweled canopy standards, great mani-jeweled standards, mani-jeweled standards of universally illuminating radiance, mani-king standards emitting the sounds of the names of all Tathagatas, lion mani-king standards, mani-king standards proclaiming the ocean of the past deeds of all Tathagatas, and mani-king standards manifesting the images of the entire Dharma realm. These jeweled standards stood in rows, adorning all throughout the ten directions.

At that time, in the sky above the Jeta Grove were inconceivable clouds of celestial palaces; countless clouds of fragrant trees; ineffable clouds of Mount Sumeru; ineffable clouds of celestial music producing exquisite sounds in praise of the Tathagata; ineffable clouds of jeweled lotus flowers; ineffable clouds of jeweled seats spread with celestial garments, upon which bodhisattvas sat praising the Buddha’s virtues; ineffable mani-jeweled clouds bearing images of heavenly kings; ineffable clouds of white pearls; ineffable clouds of adornments for pavilions made of red pearls; and ineffable clouds raining firm vajra pearls. All these jeweled clouds remained suspended in the sky, encircling and pervading it as adornments.

Why was this so?

Because the Tathagata’s roots of goodness are inconceivable. Because the Tathagata’s pure Dharmas are inconceivable. Because the Tathagata’s awesome power is inconceivable.

Because the Tathagata can, with a single body, freely transform and pervade all worlds—this is inconceivable. Because the Tathagata can, through spiritual power, cause all Buddhas and all the adornments of their Buddha-lands to enter his own body—this is inconceivable. Because the Tathagata can manifest throughout a single mote of dust the images of the entire Dharma realm—this is inconceivable.

Because the Tathagata can manifest all Buddhas of the past within a single pore—this is inconceivable. Because every ray of light emitted by the Tathagata can illuminate all worlds everywhere—this is inconceivable. Because the Tathagata can, from a single pore, emit clouds of transformations as numerous as the dust motes in all Buddha-fields, filling all Buddha-lands—this is inconceivable.

Because the Tathagata can manifest throughout a single pore all worlds of the ten directions as they come into being, abide, decay, and pass through their kalpas—this is inconceivable.

Just as the pure and magnificently adorned Buddha-land was seen in the Jeta Grove within Anathapindika’s Park, so too was it seen throughout all worlds in all Dharma realms and realms of space in the ten directions.

They saw the body of the Tathagata in the Jeta Grove, with the entire assembly of bodhisattvas pervading everywhere. They saw everywhere showers of clouds of adornments. They saw everywhere showers of clouds of precious radiance shining brightly.

They saw everywhere showers of clouds of mani jewels. They saw everywhere showers of clouds of ornamental canopies covering the Buddha lands. They saw everywhere showers of clouds of celestial bodies.

They saw everywhere showers of clouds of flowering trees. They saw everywhere showers of clouds of trees bearing garments. They saw everywhere showers of clouds of precious garlands and necklaces, extending without cease and pervading the entire great earth.

They saw everywhere showers of clouds of ornamental objects. They saw everywhere showers of fragrant clouds in the forms of sentient beings. They saw everywhere showers of clouds of wondrous nets of precious flowers, continuing without interruption.

They saw everywhere showers of clouds of celestial maidens bearing precious banners and pennants, passing back and forth through space. They saw everywhere showers of clouds of precious lotus flowers, from whose petals strains of music naturally arose. They saw everywhere showers of clouds of lion thrones adorned with jeweled nets and necklaces.

At that time, to the east, beyond world-oceans as numerous as the dust motes in ineffably many Buddha lands, there was a world named Golden Lamp Cloud Banner. The Buddha there was named Vairocana King of Supreme Virtue.

In the assembly of that Buddha was a bodhisattva named Vairocana Light of Vows, who, together with a gathering of bodhisattvas as numerous as the dust motes in ineffably many Buddha lands, came to where the Buddha was. Through their spiritual powers, they all manifested clusters of clouds: clouds of celestial flowers, clouds of celestial fragrances, clouds of celestial powdered incense, clouds of celestial garlands, clouds of celestial jewels, clouds of celestial implements of adornment, clouds of celestial jeweled canopies, clouds of celestial wondrous garments, clouds of celestial jeweled banners and pennants, and clouds of manifold wondrous precious adornments, filling all of space.

Having arrived before the Buddha, the bodhisattvas bowed their heads at the Buddha’s feet. Then, in the eastern direction, they conjured jeweled and ornamented towers and a lion throne of a precious lotus treasury whose light illuminated the ten directions. Draped in wish-fulfilling jeweled nets, they and their retinues sat there in the lotus posture.

To the south, beyond world-oceans as numerous as the dust motes in ineffably many Buddha lands, there was a world named Vajra Treasury. The Buddha there was named King of the Treasury of Universal Radiance Without Peer.

In the assembly of that Buddha was a bodhisattva named Indestructible King of Diligence, who, together with a gathering of bodhisattvas as numerous as the dust motes in ineffably many Buddha lands, came to where the Buddha was. They all bore jeweled nets of fragrance, jeweled necklaces, jeweled floral sashes, jeweled garland sashes, vajra necklaces, nets of mani jewels, jeweled garment sashes, jeweled necklace sashes, sashes of mani jewels blazing with supreme radiance, and lion mani-jeweled necklaces. Through their spiritual powers, they caused all these precious objects to fill every world-ocean.

Having arrived before the Buddha, the bodhisattvas bowed their heads at the Buddha’s feet. Then, in the southern direction, they conjured towers adorned with mani jewels that universally illuminated the worlds, and lion thrones of precious lotus treasuries universally illuminating the ten directions. Draped in nets of precious flowers, they and their retinues sat there in the lotus posture.

To the west, beyond world-oceans as numerous as the dust motes in ineffably many Buddha lands, there was a world named Mani Jewel Lamp Sumeru Mountain Banner. The Buddha there was named Lamp of the Wisdom of the Dharma Realm.

In the assembly of that Buddha was a bodhisattva named Universal Victory King of Immeasurable Majestic Virtue, who, together with a gathering of bodhisattvas as numerous as the dust motes in world-oceans, came to where the Buddha was. Through their spiritual powers, they all manifested, in numbers as great as the dust motes in ineffably many Buddha lands, perfumed ointments, burning incense, clouds of Mount Sumeru, clouds of Mount Sumeru formed of fragrant waters of many colors, clouds of Mount Sumeru formed of kings of mani jewels of radiant light, clouds of Mount Sumeru formed of banners adorned with wheels of blazing light, clouds of Mount Sumeru formed of many-colored adornments of vajra-treasury mani-jewel kings,

clouds of Mount Sumeru formed of jambunada-gold mani-jeweled banners illuminating all worlds, clouds of Mount Sumeru formed of mani jewels revealing the entire Dharma realm, clouds of Mount Sumeru formed of mani-jewel kings revealing all the excellent marks and characteristics of the Buddhas, clouds of Mount Sumeru formed of mani-jewel kings revealing the past deeds and causal circumstances of the Buddhas and proclaiming all the practices cultivated by the bodhisattvas, and clouds of Mount Sumeru formed of mani-jewel kings revealing all Buddhas seated at their places of awakening.

These clouds filled the Dharma realm.

Having arrived before the Buddha, the bodhisattvas bowed their heads at the Buddha’s feet. Then, in the western direction, they conjured towers of every king of fragrances, covered with nets of precious pearls, and lion thrones of precious lotus treasuries formed as banners bearing the image of the Celestial Sovereign. Draped in nets of wondrously colored mani jewels and adorned upon their heads with crowns of heart-king jewels, they and their retinues sat upon those thrones in the lotus posture.

To the north, beyond worlds as numerous as the dust motes in ineffably many Buddha lands, there was a world named Precious Garment Radiant Banner. The Buddha there was named Great Radiance Illuminating Space and the Dharma Realm. In the assembly of that Buddha was a bodhisattva named Unobstructed King of the Supreme Treasury, who, together with a gathering of bodhisattvas as numerous as the dust motes in world-oceans, came to where the Buddha was.

Through their spiritual powers, they all manifested clouds of precious garments: clouds of golden-hued radiant precious garments, clouds of incense-perfumed precious garments, clouds of precious garments adorned with sun-banner mani-jewel kings, clouds of precious garments adorned with blazing golden mani jewels, clouds of precious garments of flaming radiance, clouds of precious garments adorned with supremely wondrous starry mani images, clouds of precious garments adorned with mani jewels of white-jade radiance, clouds of precious garments adorned with mani jewels whose supreme radiance shone everywhere, clouds of precious garments adorned with mani jewels whose majestic radiance shone everywhere, and clouds of precious garments adorned with oceans of mani jewels.

These clouds of precious garments filled all of space.

Having arrived before the Buddha, the bodhisattvas bowed their heads at the Buddha’s feet. Then, in the northern direction, they conjured towers adorned with oceans of mani jewels and lion thrones of vaidurya-jeweled lotus treasuries. They draped themselves in nets of mani-jewel kings imbued with the lion’s majestic virtue and adorned their heads with pure, radiant pearl-jewel kings. Together with their retinues, they sat upon those thrones in the lotus posture.

To the northeast, beyond worlds as numerous as the dust motes in ineffably many Buddha lands, there was a world named Net of All-Joyous Pure Radiance. The Buddha there was named Unobstructed Eye.

In the assembly of that Buddha was a bodhisattva named King of the Vow-Moon Manifesting the Dharma Realm, who, together with a gathering of bodhisattvas as numerous as the dust motes in world-oceans, came to where the Buddha was. Through their spiritual powers, they all manifested clouds of jeweled towers, clouds of fragrant towers, clouds of towers of burning incense, clouds of towers of flowers, clouds of sandalwood towers, clouds of vajra towers, clouds of mani towers, clouds of golden towers, clouds of towers of precious garments, and clouds of lotus towers, covering all the worlds throughout the ten directions.

Having arrived before the Buddha, the bodhisattvas bowed their heads at the Buddha’s feet. Then, in the northeastern direction, they conjured towers of the great mani gateways of the Dharma realm and lion thrones of lotus treasuries of the peerless king of fragrances. Draped in nets of mani flowers and wearing crowns of wondrous jewel-treasury mani-jewel kings, they and their retinues sat upon those thrones in the lotus posture.

To the southeast, beyond worlds as numerous as the dust motes in ineffably many Buddha lands, there was a world named Fragrant Cloud Adorned Banner. The Buddha there was named Dragon Sovereign King.

In that Buddha’s assembly was a bodhisattva named Dharma Wisdom Blazing Light King, who, together with bodhisattvas as numerous as the dust motes in an ocean of worlds, assembled and came to the Buddha. Through their spiritual powers, they each manifested clouds of perfect golden light, clouds of perfect light in immeasurable precious colors, clouds of perfect light from the auspicious marks of the Tathagata, clouds of perfect light in various precious colors, clouds of perfect light from lotus treasuries, clouds of perfect light from branches of jeweled trees, clouds of perfect light from the Tathagata’s uṣṇīṣa, clouds of perfect light the color of Jambu River gold, clouds of perfect sunlight, and clouds of perfect light the color of stars and the moon, filling all of space.

Having reached the Buddha, the bodhisattvas bowed at his feet. Then, in the southeast, they magically created a pavilion of Vairocana’s supreme precious light and a lion throne of adamantine maṇi lotus treasuries. Draping their bodies with nets of blazing light from the king of maṇi jewels, they and their retinues sat cross-legged upon that throne.

To the southwest, beyond worlds as numerous as the dust motes in an ineffable number of Buddha lands, was a world named Treasury of Sunlight Maṇi. The Buddha there was named Moon King of Wisdom Universally Illuminating All Dharmas.

In that Buddha’s assembly was a bodhisattva named Wisdom Banner King Who Crushes All Māra Armies, who, together with bodhisattvas as numerous as the dust motes in an ocean of worlds, assembled and came to the Buddha. From every pore they manifested clouds of blazing flowers filling the realm of space, clouds of blazing incense, clouds of blazing jewels, clouds of blazing vajras, clouds of blazing burning incense, clouds of blazing lightning, clouds of blazing Vairocana maṇi jewels, clouds of blazing golden light of every kind, clouds of blazing light from the king of maṇi jewels called Supreme Treasury, and clouds of blazing light identical to the oceans of Tathagatas of the three periods of time. Each of these issued from their pores and filled the realm of space.

Having reached the Buddha, the bodhisattvas bowed at his feet. Then, in the southwest, they magically created a great maṇi-jeweled pavilion of light whose net universally revealed the Dharma realms of the ten directions, as well as a lion throne of fragrant-lamp blazing jeweled lotus treasuries. Draping their bodies with nets of stainless treasury maṇi jewels and wearing crowns adorned with kings of maṇi jewels that emitted the sounds made by all beings, they and their retinues sat cross-legged upon that throne.

To the northwest, beyond worlds as numerous as the dust motes in an ineffable number of Buddha lands, was a world named Treasury of Vairocana’s Vow, King of Maṇi Jewels.

The Buddha there was named Supreme Sumeru King of Universal Light.

In that Buddha’s assembly was a bodhisattva named Banner of the Light of Vow and Wisdom, who, together with bodhisattvas as numerous as the dust motes in an ocean of worlds, assembled and came to the Buddha. In every instant of thought, from every auspicious mark, every pore, and every part of their bodies, they manifested clouds bearing images of all Tathagatas of the three periods of time, clouds bearing images of all bodhisattvas, clouds bearing images of the assemblies of all Tathagatas, clouds bearing images of the transformation bodies of all Tathagatas, clouds bearing images of the former-life bodies of all Tathagatas, clouds bearing images of all śrāvakas and pratyekabuddhas, clouds bearing images of the bodhimandas of all Tathagatas,

clouds bearing images of the spiritual transformations of all Tathagatas, clouds bearing images of all rulers of worlds, and clouds bearing images of all pure lands, filling all of space.

Having reached the Buddha, the bodhisattvas bowed at his feet. Then, in the northwest, they magically created a pavilion adorned with maṇi jewels that universally illuminated the ten directions, as well as a lion throne of jeweled lotus treasuries that universally illuminated the worlds. Draping their bodies with invincible nets of radiant pearls and wearing crowns of universally radiant maṇi jewels, they and their retinues sat cross-legged upon that throne.

Below, beyond worlds as numerous as the dust motes in an ineffable number of Buddha lands, was a world named Universal Illumination by the Perfect Light of All Tathagatas. The Buddha there was named Banner King of Wisdom with the Unobstructed Characteristics of Space.

In that Buddha’s assembly was a bodhisattva named Valiant Wisdom King Who Destroys All Obstacles, who, together with bodhisattvas as numerous as the dust motes in an ocean of worlds, assembled and came to the Buddha. From every pore they manifested clouds of voices proclaiming the ocean of languages of all beings; clouds of voices proclaiming the ocean of skillful means practiced by all bodhisattvas of the three periods of time; clouds of voices proclaiming the ocean of skillful means by which all bodhisattvas make vows; clouds of voices proclaiming the ocean of skillful means by which all bodhisattvas perfect the pure pāramitās; clouds of voices proclaiming how all bodhisattvas perfect their practices throughout all lands;

clouds of voices proclaiming how all bodhisattvas accomplish sovereign functioning; clouds of voices proclaiming the sovereign functioning by which all Tathagatas go to the bodhimanda, crush the armies of Māra, and attain perfect enlightenment; clouds of voices proclaiming the oceans of names of the sūtra teachings through which all Tathagatas turn the Dharma wheel; clouds of voices proclaiming the ocean of skillful means of all Dharmas by which beings are taught and subdued according to their capacities; and clouds of voices proclaiming the ocean of all skillful means by which, in accordance with the time, beings’ roots of goodness, and the power of their vows, all beings are universally enabled to attain wisdom.

Having reached the Buddha, the bodhisattvas bowed at the feet of the Buddhas. Then, below, they magically created a pavilion adorned with a multitude of jewels, revealing images of the palaces of all Tathagatas, as well as a lion throne of jeweled lotus treasuries. Wearing crowns of maṇi jewels that universally revealed reflections of the bodhimandas, they and their retinues sat cross-legged upon that throne.

Above, beyond oceans of worlds as numerous as the dust motes in an ineffable number of Buddha lands, was a world named Inexhaustible Proclamation of the Buddha Lineage. The Buddha there was named Voice of the Light of the Wheel of Universal Wisdom.

In that Buddha’s assembly was a bodhisattva named Vow of the Distinctions of the Dharma Realm, who, together with bodhisattvas as numerous as the dust motes in an ocean of worlds, assembled and came to Śākyamuni Buddha. From every auspicious mark, every pore, every part of their bodies, every joint, every ornament, and every garment, they manifested all past Buddhas, such as Vairocana Buddha and others; all future Buddhas, whether they had already received predictions of buddhahood or had not yet received them; and all Buddhas and their assemblies throughout all lands of the ten directions in the present.

They also manifested oceans of former-life deeds in which the Dāna Pāramitā was practiced, together with all those who received gifts in the past. They also manifested oceans of former-life deeds in which the Pāramitā of Giving was practiced in the past. They also manifested oceans of former-life deeds in which the Pāramitā of Patience was practiced in the past, when limbs were severed without the mind becoming disturbed.

They also manifested oceans of former-life deeds in which the Pāramitā of Diligence was practiced in the past with valor and without retreating. They also manifested oceans of former-life deeds in which they sought the Tathagata’s ocean of the Dhyāna Pāramitā and attained its accomplishment. They also manifested oceans of former-life deeds in which they sought in the past to have the Buddhas turn the Dharma wheel, accomplished the Dharma of arousing the mind with heroic resolve, and relinquished everything.

They also manifested oceans of former-life deeds in which, in the past, they delighted in seeing the Buddhas, delighted in practicing the bodhisattva path, and delighted in teaching and transforming beings. They also manifested oceans of former-life deeds involving the pure and magnificent great vows made by bodhisattvas in the past. They also manifested oceans of former-life deeds involving the valorous purity of the Pāramitā of Strength practiced by bodhisattvas in the past.

They also manifested oceans of former-life deeds in which all bodhisattvas in the past cultivated and perfected the Pāramitā of Wisdom. All such oceans of former-life deeds entirely filled the vast Dharma realm.

Having arrived before the Buddha, the bodhisattvas bowed at the Buddha’s feet. Then, in the space above, they manifested magnificently adorned towers of vajra treasury and lion thrones of lotus treasury and supreme indranila-vajra. They draped their bodies with nets of radiant jewel-light maṇi kings and used maṇi jewel kings proclaiming the names of the Tathagatas of the three times as luminous pearls upon their crowns. Together with their retinues, they sat cross-legged upon those thrones.

All the bodhisattvas of the ten directions and their retinues had been born from the practices and vows of Samantabhadra Bodhisattva. With pure wisdom-eyes, they beheld the Buddhas of the three times and universally heard the oceans of sutras proclaimed by the Buddhas as they turned the Dharma wheel. They had already reached the other shore of the sovereign mastery of all bodhisattvas.

In every thought, they manifested great spiritual transformations. They drew near to all Buddhas, the Tathagatas. With a single body, they pervaded all the assemblies at the bodhimaṇḍas of all Tathagatas throughout all worlds.

Within every mote of dust, they universally manifested all realms of the world. They taught, transformed, and brought all sentient beings to maturity, never missing the proper time. From every pore they emitted the Dharma-proclaiming voices of all Tathagatas.

They knew that all sentient beings were like illusions. They knew that all Buddhas were like reflections. They knew that all forms of birth were like dreams.

They knew that all karmic retributions were like images in a mirror. They knew that everything arising was like a mirage. They knew that all worlds were like magical transformations.

They had perfected the Tathagata’s Ten Powers and fearlessnesses. Courageous and sovereign, they could utter the lion’s roar. They entered deeply into the inexhaustible ocean of eloquence.

They attained the ocean of languages of all sentient beings. Their wisdom concerning all dharmas throughout space and the Dharma-realm functioned without obstruction. They knew all dharmas without impediment.

The realms of spiritual powers of all bodhisattvas had been purified. Courageous and diligent, they subdued the armies of Māra. They constantly used wisdom to comprehend the three times.

They knew that all dharmas were like empty space, neither opposing anything nor grasping anything. Although they diligently cultivated, they knew that omniscience ultimately had no destination to be reached. Although they contemplated realms, they knew that everything whatsoever was unobtainable.

With skillful wisdom, they entered all Dharma-realms. With impartial wisdom, they entered all lands. Through the power of sovereign mastery, they caused all worlds to revolve and enter one another.

In every place throughout all worlds, they underwent birth. They beheld the various forms and appearances of all worlds. Within subtle realms, they manifested vast lands; within vast realms, they manifested subtle lands.

In the presence of a single Buddha, within a single thought, they received the empowering majestic spiritual protection of all Buddhas. They saw throughout the ten directions without confusion and could travel everywhere within a kṣaṇa.

All the bodhisattvas, possessing such boundless merit and wisdom, filled the Jeta Grove. This was due to the spiritual power of the Tathagata.

At that time, the foremost great śrāvakas, the elders Śāriputra, Mahāmaudgalyāyana, Mahākāśyapa, Revata, Subhūti, Anuruddha, Nanda, Kapphiṇa, Kātyāyana, Pūrṇa, and others, were present. Although these great śrāvakas were in the Jeta Grove, none of them saw the Tathagata’s spiritual power. They did not see the Tathagata’s magnificent adornments.

They did not see the Tathagata’s realm. They did not see the Tathagata’s wondrous play. They did not see the Tathagata’s spiritual transformations.

They did not see the Tathagata’s supreme eminence. They did not see the Tathagata’s sublime practices, majestic virtue, sustaining power, or pure lands. Nor did they see the inconceivable realms of the bodhisattvas, the great assemblies of bodhisattvas, the bodhisattvas’ universal entry, universal arrival, universal approach, spiritual transformations, wondrous play, retinues, locations, adorned lion thrones, palaces, dwelling places, sovereign entry into samādhi, contemplations, expansive manifestations, courageous vigor, offerings, predictions of awakening, bringing beings to maturity, heroic strength, pure Dharma-bodies, perfect wisdom-bodies, manifested bodies of vows, accomplished form-bodies, fully purified excellent marks and characteristics,

light perpetually adorned with many colors, great radiant nets emitted, clouds of transformation produced, bodies pervading the ten directions, or perfected practices.

Such things were entirely unseen by all the great arhat śrāvakas.

Why was this?

Because their roots of goodness were different. Because they had never cultivated the roots of goodness needed to behold the Buddha’s sovereign mastery. Because they had never praised or proclaimed the pure merits of all Buddha-lands throughout the ten directions.

Because they had never extolled the spiritual transformations of the Buddhas, the World-Honored Ones. Because, while in saṃsāra, they had never resolved their minds upon unsurpassed bodhi. Because they had never caused others to resolve their minds upon bodhi.

Because they had never been able to ensure that the lineage of the Tathagatas would remain unbroken. Because they had never embraced and guided sentient beings. Because they had never encouraged others to cultivate the bodhisattvas’ pāramitā practices.

Because, while revolving in saṃsāra, they had never exhorted sentient beings to seek the supreme great wisdom-eye. Because they had never cultivated the roots of goodness that give rise to omniscience. Because they had never accomplished the Tathagata’s supramundane roots of goodness.

Because they had never attained the wisdom and spiritual powers that adorn and purify Buddha-lands. Because they had never attained the objects known by the bodhisattva-eye. Because they had never sought the roots of goodness of uncommon bodhi that transcend the world.

Because they had never made the bodhisattvas’ great vows. Because their births had never arisen through the empowering protection of the Tathagata. Because they had never known that all dharmas are like illusions and that bodhisattvas are like dreams.

Because they had never attained the vast joy of the great bodhisattvas. All the foregoing belongs to the realm of Samantabhadra Bodhisattva’s wisdom-eye and is not shared with those of the Two Vehicles. For these reasons, the great śrāvakas could not see it, know it, hear it, enter it, realize it, recollect it, contemplate it, measure it, ponder it, or discern it.

Therefore, although they too were in the Jeta Grove, they could not see the Tathagata’s great spiritual transformations.

Moreover, because the great śrāvakas lacked such roots of goodness, such wisdom-eyes, such samādhis, such liberations, such spiritual powers, such majestic virtue, such strength, such sovereign mastery, such dwelling places, and such realms, they could not know, see, enter, realize, abide in, understand, contemplate, patiently accept, approach, or follow these things there.

Nor were they able, for the sake of others, to expound liberation, praise it, reveal it, guide and encourage them toward it, cause them to approach it, cause them to cultivate it, cause them to abide in it, or cause them to realize and enter it.

Why was this? Because the great disciples had relied upon the Śrāvaka Vehicle to attain emancipation. They had accomplished the śrāvaka path, fulfilled the śrāvaka practices, and abided in the śrāvaka fruit. They had attained definitive wisdom concerning the true reality of nonexistence and perpetually abided in the ultimate, quiescent limit of reality. Having distanced themselves from great compassion, they abandoned sentient beings and remained occupied with their own affairs. As for that wisdom, they could not accumulate it, cultivate it, abide in it, aspire to it, accomplish it, purify it, enter it, comprehend it, see and know it, or realize and attain it. Therefore, although they were in the Jeta Grove, they could not behold the Buddha’s vast spiritual transformations.

Children of the Buddhas! It is like the banks of the Ganges River, where there are hundreds of thousands of kotis of innumerable naked, hungry, and thirsty pretas, their bodies entirely ablaze. Crows, vultures, jackals, and wolves vie with one another to pursue and seize them. Tormented by extreme thirst, these pretas seek water to drink, yet although they are beside the river, they do not see any water. Some see the river, but perceive it as completely dried up.

Why is this? Because these pretas are obscured by their profound and heavy karmic obstructions.

In the same way, although the great shravakas had come to dwell in the Jeta Grove, they did not see the vast spiritual powers of the Tathagata. Because they had abandoned omniscient wisdom, their eyes were blinded by the veil of ignorance. This was because they had never planted the roots of goodness leading to omniscient wisdom.

It is like a person who, while amid a great assembly, falls deeply asleep and dreams that he is upon the summit of Mount Sumeru, where Shakra, Lord of the Devas, dwells in the city of Sudarshana, with palaces, gardens, and groves adorned with every excellence. There are thousands of myriads of kotis of devas and devakanyas. Celestial flowers are scattered everywhere. Garment-bearing trees produce beautiful clothing. Flowering trees blossom with exquisite flowers. Music-bearing trees play celestial music. Celestial maidens sing with melodious voices. Innumerable devas sport and delight themselves there. The dreamer sees himself dressed in celestial robes, wandering throughout the celestial palace.

Although everyone in the great assembly occupies the same place, they neither see nor know of this realm of the celestial palace.

In the same way, because all bodhisattvas have long accumulated roots of goodness; because they have made vast vows to seek omniscient wisdom; because they have studied all the Buddha's qualities; because they have cultivated the bodhisattvas' path of adornment; because they have perfected the Dharma of omniscient wisdom; because they have fulfilled the practices and vows of Samantabhadra; because they have entered the wisdom grounds of all bodhisattvas; because they sport within the samadhis in which all bodhisattvas abide; and because they have become capable of unobstructedly contemplating the realms of wisdom of all bodhisattvas—for these reasons, they all see the inconceivable sovereign spiritual transformations of the Tathagata, the World-Honored One.

None of the shravakas could see or know them, because they lacked the bodhisattvas' pure vision.

It is like Snow Mountain, which abounds in medicinal herbs. Skilled physicians who go there can distinguish and recognize them all. Hunters and herders, however, may dwell there constantly without seeing or recognizing the medicines.

So it is here: because the bodhisattvas have entered the realm of wisdom and possess sovereign powers, they can see the vast spiritual transformations of the Tathagata.

The great shravaka disciples seek only their own benefit and do not wish to benefit others; they seek only their own peace and do not wish to bring peace to others. Therefore, although they dwell in the Jeta Grove, they neither see nor know these things.

It is like a mine of the seven treasures within the earth. A learned person of luminous wisdom can skillfully discern and perceive those precious deposits. Because this person possesses great merit and virtue, he may freely take and use them as he wishes: supporting his parents and providing for the poor, the sick, the cold and hungry, the orphaned, and the solitary.

Those without wisdom or merit, although they too may come to the place of the precious deposits, neither recognize nor see them and gain no benefit.

In the same way, the great bodhisattvas possess pure wisdom-eyes and can enter profound, inconceivable realms; perceive the Buddha's spiritual powers; enter the various Dharma gates; journey through the ocean of samadhis; make offerings to the Buddhas; awaken sentient beings by means of the true Dharma; and embrace and guide sentient beings through the Four Means of Embracing.

The great shravakas could neither see the spiritual powers of the Buddhas nor perceive the assembly of bodhisattvas.

It is like a blind person who comes to a place filled with jewels. Whether walking, standing, sitting, or lying down, he still cannot see the jewels. Because he does not see them, he cannot take or use them.

So it is here: although the great shravaka disciples dwelt in the Jeta Grove near the World-Honored One, they did not see the World-Honored One's sovereign spiritual powers, nor did they see the great assembly of bodhisattvas. Because they lacked the pure, unobstructed vision of great bodhisattvas, they could not progressively awaken to and enter the Dharma Realm or behold the sovereign spiritual powers of the Tathagata.

It is like a person who has attained pure vision called Stainless Radiance, which no darkness can obstruct. At that time, in the darkness of night, there are innumerable kotis of people, whether walking, standing, sitting, or lying down, each with their forms, deportment, and demeanor. This person clearly sees and knows them all within the great multitude. Yet that multitude does not see or know the movements, demeanor, advances, and retreats of this clear-sighted person.

In the same way, the Buddha has perfected pure, unobstructed wisdom-eyes and clearly sees all worlds.

The Buddha displayed spiritual powers and transformations, and the assembly of great bodhisattvas gathered together, yet the great shravaka disciples could not see them.

It is like a bhikshu who, amid a great assembly, enters a kasina concentration: the earth-kasina concentration, water-kasina concentration, fire-kasina concentration, wind-kasina concentration, blue-kasina concentration, yellow-kasina concentration, red-kasina concentration, white-kasina concentration, heaven-kasina concentration, sentient-body-kasina concentration, speech-and-sound-kasina concentration, or object-condition-kasina concentration. The one who has entered concentration sees those objects, but others cannot see them, except those abiding in that same right concentration.

In the same way, the Tathagata manifests the inconceivable realm of the Buddhas. The bodhisattvas see it all, but the shravakas do not.

It is like a person who applies an invisibility medicine to his eyes. While coming and going, sitting and standing amid an assembly, no one can see him, yet he sees everything within the assembly.

In the same way, the Tathagata transcends the world and sees all worlds universally. The shravakas cannot see this; only the great bodhisattvas who advance toward the realm of omniscience can do so.

Just as, when a person is born, two devas constantly accompany him—one named Same-Birth and the other named Same-Name—the devas always see the person, but the person cannot see the devas.

In the same way, the Tathagata manifested great spiritual powers within the assembly of bodhisattvas, yet none of the great shravakas could see them.

It is like a bhikshu who has attained mastery of mind and enters the concentration of cessation. His six faculties cease functioning, and he neither perceives nor knows any speech. Yet because he is sustained by the power of concentration, he does not enter final extinction.

In the same way, although all the great shravakas were present in the Jeta Grove and possessed all six faculties, they neither knew nor saw, neither perceived nor entered into, the Tathagata's sovereign manifestations or the assembly of bodhisattvas.

Why is this? Because the realm of the Tathagata is exceedingly profound and vast, difficult to see, difficult to know, difficult to conceive, and difficult to fathom. It transcends the world, is inconceivable, and cannot be destroyed by anything. It is not the realm of those of the Two Vehicles. Therefore, the Tathagata's sovereign spiritual powers, the assembly of bodhisattvas, and the Jeta Grove pervaded all pure worlds. Such things as these were neither seen nor known by the great shravakas, because they were not vessels capable of receiving them.

At that time, the bodhisattva Vairocana Vow Radiance, empowered by the Buddha's spiritual might, contemplated the ten directions and then spoke these verses:

You should all contemplate

The inconceivable Buddha path;

Here within the Jeta Grove,

He displays his spiritual powers.

The Buddha's awe-inspiring might

Manifests transformations beyond all count;

All the worlds

Are deluded and cannot comprehend them.

The Dharma King's Dharma is profound and wondrous,

Boundless and inconceivable;

He manifests these spiritual powers,

Which the world cannot fathom.

Because he knows that dharmas are signless,

He is therefore called the Buddha;

Yet he is endowed with marks of adornment

Whose praises can never be exhausted.

Now within this grove,

He manifests great spiritual powers,

Exceedingly profound, boundless, and immeasurable,

Beyond expression in words.

Behold those of great awe-inspiring virtue—

The boundless assembly of bodhisattvas

From the lands of the ten directions,

Who have come to behold the World-Honored One.

All that they vowed has been fulfilled;

Their deeds are without obstruction

Throughout all the worlds

No one can fathom them.

All the pratyekabuddhas

And those great sravakas

Are wholly unable to know

The realm of bodhisattva conduct.

The bodhisattvas of great wisdom

Perfect all the stages;

They raise high the banner of valor,

Hard to subdue and hard to shake.

Those of Great Renown,

Through the power of countless samadhis,

Manifest miraculous transformations

That fill the entire Dharma realm.

At that time, Bodhisattva King of Indestructible Diligence, empowered by the Buddha's spiritual might, contemplated the ten directions and spoke these verses:

Behold the Buddha's disciples,

Treasuries of wisdom and merit,

Perfecting the practices of bodhi

And bringing peace to all worlds.

Their minds are inherently lucid and penetrating;

They skillfully enter all samadhis.

Their wisdom is boundless,

And their realm cannot be measured.

Now, in this Jeta Grove,

Everything is magnificently adorned.

The assembly of bodhisattvas gathers like clouds,

Drawing near to the Tathagata.

Behold the countless beings,

Those who are without attachment,

Coming here from the ten directions

And sitting upon jeweled lotus thrones.

They neither come nor abide,

Neither rely upon anything nor engage in conceptual proliferation.

Their minds are stainless and unobstructed,

Ultimately abiding in the Dharma realm.

They establish the banner of wisdom,

Firm and utterly unmoving.

They know that dharmas undergo no transformation,

Yet they manifest acts of transformation.

To the countless lands of the ten directions,

To every place where Buddhas dwell,

They all arrive simultaneously,

Yet without dividing their bodies.

Behold the Lion of the Shakya Clan,

Whose spiritual powers are sovereign;

He can cause all bodhisattvas

To gather together in assembly.

All the Buddha-Dharmas

Are equal throughout the Dharma realm;

Though verbal expressions therefore differ,

This assembly comprehends them all.

The Buddhas ever abide

At the boundary of equality in the Dharma realm;

They expound the distinctions among dharmas

In words and phrases without end.

At that time, Bodhisattva King of Supreme and Unsurpassed Majestic Virtue, empowered by the Buddha's spiritual might, contemplated the ten directions and spoke these verses:

Behold the Unsurpassed One,

Whose vast wisdom is complete and perfect.

He skillfully knows the proper and improper times

And expounds the Dharma for the assembly.

He subdues the hosts of non-Buddhist teachers

And all their divergent doctrines;

Universally responding to the minds of sentient beings,

He manifests the power of spiritual mastery for them.

Perfect Awakening is not measurable,

Nor is it immeasurable;

Whether measure or immeasurability,

The Muni transcends them all.

Like the sun in the sky,

Which shines upon every place,

The Buddha's wisdom is likewise,

Clearly penetrating the dharmas of the three times.

Like the full moon

On the fifteenth night, lacking nothing,

The Tathagata is likewise:

All pure dharmas are complete within him.

Like the sun in the sky,

Moving on without ever pausing,

The Tathagata is likewise:

His miraculous transformations continue without cease.

As empty space throughout

The lands of the ten directions is unobstructed,

So too are the transformations manifested in the world

By the Lamp of the World.

Just as the earth of the world

Supports the myriad kinds of beings,

So too the Dharma wheel of the Lamp Who Illumines the World

Serves as their support.

Like a mighty whirlwind

Blowing onward without obstruction,

The Buddha-Dharma is likewise,

Swiftly pervading the world.

Like the great water wheel

Upon which the worlds depend,

The wheel of wisdom is likewise

The support of all Buddhas.

At that time, Bodhisattva King of the Unobstructed Supreme Treasury, empowered by the Buddha's spiritual might, contemplated the ten directions and spoke these verses:

Like a great jeweled mountain

Benefiting all sentient beings,

The Buddha Mountain is likewise,

Universally benefiting the world.

Like the waters of the great ocean,

Still, pure, and free of defilement,

Seeing the Buddha is likewise,

Able to dispel all thirst of craving.

Like Mount Sumeru,

Standing in the midst of the great ocean,

The Lamp of the World is likewise,

Arising from within the ocean of Dharma.

As the ocean abounds in precious jewels

And fully satisfies all who seek them,

Wisdom acquired without a teacher is likewise:

All who behold it awaken.

The Tathagata's wisdom is extremely profound,

Immeasurable and innumerable;

Therefore, the power of his spiritual mastery

Manifests inconceivable wonders.

Like a skillful illusionist

Manifesting all manner of things,

The Buddha's wisdom is likewise,

Manifesting every sovereign power.

Like a wish-fulfilling jewel

Able to satisfy every desire,

The Supremely Victorious One is likewise,

Fulfilling all pure aspirations.

Like a bright and immaculate jewel

Illuminating all things,

The Buddha's wisdom is likewise,

Illuminating the minds of all beings.

Like an eight-faceted jewel

Reflecting throughout every direction,

The Unobstructed Lamp is likewise,

Illuminating the entire Dharma realm.

Like a water-purifying jewel

Able to clarify turbid water,

Seeing the Buddha is likewise,

Purifying all six faculties.

At that time, Bodhisattva King of the Vow-Moon Manifesting the Dharma Realm, empowered by the Buddha's spiritual might, contemplated the ten directions and spoke these verses:

Like an indranila jewel

That can impart its blue color to all things,

Those who behold the Buddha are likewise:

They all give rise to the practices of bodhi.

Within each and every mote of dust,

The Buddha manifests the power of spiritual mastery,

Causing limitless and boundless

Bodhisattvas to become purified.

His profoundly subtle and wondrous power

Is boundless and cannot be known.

The realm of bodhisattvas

Cannot be measured by the world.

The Tathagata manifests a body

Adorned with pure characteristics;

He enters universally into all Dharma realms

And brings all bodhisattvas to accomplishment.

In inconceivable Buddha lands,

He attains Perfect Awakening;

All bodhisattvas

And lords of the worlds fill them completely.

The unsurpassed Shakyamuni

Is sovereign over all dharmas;

He manifests the power of spiritual mastery,

Boundless and immeasurable.

The practices of bodhisattvas

Are immeasurable and inexhaustible.

The Tathagata's sovereign powers

Are manifested for the bodhisattvas.

The Buddha's disciples skillfully cultivate and study

The profound Dharma realms;

They accomplish unobstructed wisdom

And clearly know all dharmas.

Through the Well-Gone One's majestic spiritual power,

He turns the Dharma wheel for the assembly;

His miraculous transformations fill all places,

Causing the worlds to become pure.

The Tathagata's wisdom is complete and perfect,

And his realm is also pure;

Like a great Dragon King,

He universally aids all beings.

At that time, Bodhisattva King of the Blazing Light of Dharma Wisdom, empowered by the Buddha's spiritual might, contemplated the ten directions and spoke these verses:

The Tathagatas of the three times

And the great sravaka disciples

Are all unable to know

The Buddha's lifting and lowering of his feet.

All the pratyekabuddhas

Of the past, present, and future

Are likewise unable to know

The Tathagata's lifting and lowering of his feet.

How much less could ordinary beings,

Ever bound by the fetters,

Their consciousness obscured by ignorance,

Know the Guiding Teacher?

The unobstructed wisdom of Perfect Awakening

Transcends the course of language.

Its measure cannot be fathomed;

Who could see and know it?

Like the radiant moon,

Whose bounds cannot be measured,

The Buddha's spiritual powers are likewise:

Their ultimate end cannot be seen.

Each and every skillful means,

Every transformation from thought to thought—

Even throughout immeasurable kalpas,

One could ponder them without comprehending them.

Contemplating the inconceivable Dharma

Of all-knowing wisdom,

One cannot know the limits

Of each and every gate of skillful means.

If anyone, with regard to this Dharma,

Brings forth vast and great vows,

Then within this realm,

Seeing and knowing will not be so difficult.

Courageously and diligently cultivating

The vast, inconceivable ocean of Dharma,

Their mind will be unobstructed

And enter this gate of skillful means.

When mind and thought have both been subdued

And aspirations have also become vast,

They shall attain great bodhi,

The most supremely excellent realm.

At that time, Bodhisattva King of the Wisdom-Banner That Destroys All Hosts of Mara, empowered by the Buddha's spiritual might, contemplated the ten directions and spoke these verses:

The wisdom-body is not a body;

Unobstructed, it is inconceivable.

Though one may attempt to conceive of it,

No thought can ever reach it.

From inconceivable karma

Arises this pure body,

Supremely wondrous and magnificently adorned,

Yet unattached to the three realms.

Its radiance illuminates everything,

Purifying the entire Dharma realm.

Hearing the Buddha's gateway to bodhi,

All forms of wisdom arise.

Like the sun in the world,

It emits the light of wisdom,

Leaving far behind every stain of defilement

And eliminating all obstructions.

It purifies the three realms universally,

Forever severs the stream of birth and death,

Accomplishes the path of bodhi,

And gives rise to Unsurpassed Awakening.

It manifests boundless forms,

Yet these forms have no support.

Though what is manifested is immeasurable,

All of it is inconceivable.

In the span of a single thought, bodhi

Can awaken to all dharmas;

How, then, could one wish to measure

The bounds of the Tathagata's wisdom?

In a single thought, it fully comprehends

All dharmas of the three times;

Therefore, the Buddha's wisdom is said

To be inexhaustible and indestructible.

The wise should be thus.

Single-mindedly contemplate the Buddha’s bodhi;

This contemplation is inconceivable.

It cannot be attained through thought;

Bodhi cannot be expressed,

Transcending the paths of speech and language.

From this all Buddhas arise—

This Dharma is inconceivable.

At that time, Bodhisattva King Banner of the Radiance of Vow and Wisdom, empowered by the Buddha’s spiritual might, surveyed the ten directions and spoke these verses:

If one can skillfully contemplate

The boundless ocean of bodhi,

One will then leave deluded thoughts behind

And resolutely uphold the Dharma.

If one attains a resolute mind,

One can cultivate wondrous practices;

In the stillness of meditation, one reflects within

And forever severs all doubts and delusions.

That mind never grows weary,

Nor does it become indolent or lax;

Step by step, one advances in cultivation

And ultimately perfects all Buddha-Dharmas.

When faith and wisdom have been accomplished,

One causes them to increase with every thought,

Ever delighting in contemplating

The Dharma that is unattainable and without dependence.

Throughout measureless hundreds of millions of thousands of kalpas,

One cultivates meritorious practices

And dedicates them all

To the Buddha’s unsurpassed path.

Though dwelling within birth and death,

The mind remains undefiled and unattached;

Abiding securely in the Buddha-Dharma,

One always delights in the Tathagata’s practices.

All worldly phenomena,

All dharmas of the skandhas, ayatanas, and dhatus—

One relinquishes them all

And seeks only the Buddha’s merit and virtue.

Ordinary beings are deluded

And continually revolve through the world;

With an unobstructed mind, the bodhisattva

Saves them and brings them to liberation.

The bodhisattva’s practices are difficult to express

And cannot be conceived by the world;

They universally remove all suffering

And bestow joy upon all beings.

Having attained the wisdom of bodhi,

One further cherishes all sentient beings;

Radiance illuminates the world,

Liberating all beings.

At that time, Bodhisattva King of Valiant Wisdom That Destroys All Obstructions, empowered by the Buddha’s spiritual might, surveyed the ten directions and spoke these verses:

Throughout measureless hundreds of millions of thousands of kalpas,

Even the Buddha’s name is difficult to hear;

How much more difficult is it to draw near to him

And forever sever all doubts and delusions.

The Tathagata, Lamp of the World,

Comprehends all dharmas;

He universally generates blessings throughout the three times

And causes all beings to become pure.

The Tathagata’s wondrous form-body

Is revered and praised by all beings;

Though they constantly behold it for hundreds of millions of kalpas,

Their minds never become weary or satisfied.

If any disciples of the Buddha

Contemplate the Buddha’s wondrous form-body,

They will surely cast aside attachment to the world

And advance toward the path of bodhi.

The Tathagata’s wondrous form-body

Constantly proclaims a vast and mighty voice;

With eloquence unobstructed,

He opens the gateway to the Buddha’s bodhi.

He awakens and enlightens sentient beings,

Measureless and inconceivable,

Causing them to enter the gateway of wisdom

And receive predictions of bodhi.

The Tathagata appears in the world

As a field of merit for the world;

He guides all sentient beings,

Causing them to cultivate meritorious practices.

If anyone makes offerings to the Buddha,

They forever dispel fear of the evil paths,

Eliminate all suffering,

And accomplish the body of wisdom.伯font>

If one beholds the Honored One of Twofold Perfection,

One can bring forth a vast and great resolve;

Such a person will always encounter Buddhas

And increase the power of wisdom.

If one beholds the Honored One Among Humans

And resolutely aspires toward bodhi,

Such a person will know for oneself

That one will certainly attain Perfect Enlightenment.

At that time, Bodhisattva King of Spiritual Powers and Wisdom of Vows Concerning the Distinctions of the Dharma Realm, empowered by the Buddha’s spiritual might, surveyed the ten directions and spoke these verses:

Shakyamuni, the Unsurpassed Honored One,

Is endowed with every merit and virtue;

Those who behold him purify their minds

And dedicate their merit to great wisdom.

The Tathagata, in his great loving-kindness and compassion,

Appears in the world

Universally for the sake of all beings

To turn the unsurpassed Dharma wheel.

Throughout countless kalpas, the Tathagata

Endured hardship and suffering for sentient beings;

How could all the worlds

Ever repay the Buddha’s kindness?

I would rather, throughout measureless kalpas,

Undergo all the sufferings of the evil paths

Than ever abandon the Tathagata

In seeking deliverance.

I would rather, in place of sentient beings,

Fully endure every suffering

Than ever abandon the Tathagata

In seeking peace and happiness.

I would rather dwell in the evil destinies

And always be able to hear the Buddha’s name

Than wish to be born in a wholesome destiny

Where, even briefly, I could not hear of the Buddha.

I would rather be born in the hells,

Remaining in each for countless kalpas,

Than ever depart from the Buddha

In seeking escape from the evil destinies.

Why would one vow to remain for so long

In all the evil paths?

It is in order to behold the Tathagata

And cause wisdom to increase.

If one is able to behold the Buddha,

All suffering is extinguished,

And one can enter the realm of great wisdom

Of all Buddhas, the World-Honored Ones.

If one is able to behold the Buddha,

One casts aside every obstruction,

Nurtures inexhaustible merit,

And accomplishes the path of bodhi.

The Tathagata can forever sever

All the doubts of sentient beings;

In accordance with the inclinations of their minds,

He causes them all to be completely fulfilled.