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སྡོང་པོས་བརྒྱན་པ།

The Stem Array
Samantabhadra

Gaṇḍavyūha

ཤིན་ཏུ་རྒྱས་པ་ཆེན་པོའི་མདོ་སངས་རྒྱས་ཕལ་པོ་ཆེ་ཞེས་བྱ་བ་ལས་སྡོང་པོས་བརྒྱན་པའི་ལེའུ་སྟེ་བཞི་བཅུ་རྩ་ལྔ་པའོ།

shin tu rgyas pa chen po’i mdo sangs rgyas phal po che zhes bya ba las sdong pos brgyan pa’i le’u ste bzhi bcu rtsa lnga pa’o

“The Stem Array” Chapter from the Mahāvaipulya Sūtra “A Multitude of Buddhas”

Buddhāvataṃsakanāmamahāvaipulyasūtrāt gaṇḍavyūhasūtraḥ paṭalaḥ

Toh 44-45

Degé Kangyur, vol. 37 (phal chen, ga), folios 274.b–396.a; vol. 38 (phal chen, a), folios 1.b–363.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ

Surendrabodhi
Vairocanarakṣita
Bandé Yeshé Dé
Jinamitra

Translated by Peter Alan Roberts
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2021

Current version v 1.0.30 (2024)

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Summary

s.1

In this lengthy final chapter of the Avataṃsaka Sūtra, while the Buddha Śākyamuni is in meditation in Śrāvastī, Mañjuśrī leaves for South India, where he meets the young layman Sudhana and instructs him to go to a certain kalyāṇamitra or “good friend,” who then directs Sudhana to another such friend. In this way, Sudhana successively meets and receives teachings from fifty male and female, child and adult, human and divine, and monastic and lay kalyāṇamitras, including night goddesses surrounding the Buddha and the Buddha’s wife and mother. The final three in the succession of kalyāṇamitras are the three bodhisattvas Maitreya, Mañjuśrī, and Samantabhadra. Samantabhadra’s recitation of the Samantabhadracaryāpraṇidhāna (“The Prayer for Completely Good Conduct”) concludes the sūtra.

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Acknowledgements

ac.1

Translated by Peter Alan Roberts and edited by Emily Bower, who was also the project manager. Ling Lung Chen was consultant for the Chinese, and Tracy Davis copyedited the final draft. The translator would like to thank Patrick Carré and Douglas Osto, who have both spent decades studying and translating this sūtra, for their advice and help.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

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The generous sponsorship of Richard and Carol Weingarten; of Jamyang Sun, Manju Chandra Sun and Siqi Sun; and of an anonymous donor, which helped make the work on this translation possible, is most gratefully acknowledged.

Introduction

i.1

The Stem Array (Gaṇḍavyūha) is a unique sūtra in that most of its narrative takes place in South India, far from the presence of the Buddha. It follows the journey of the young Sudhana from teacher to teacher, or kalyāṇamitra (literally “good friend”), beginning with his meeting Mañjuśrī when that bodhisattva came to South India. Another unique characteristic is that Sudhana’s teachers include children, non-Buddhists, a courtesan, merchants, and so on, among them a number of women. His teachers are both humans and deities, including eight night goddesses around the Bodhi tree and the forest goddess of Lumbinī, the birthplace of the Buddha. These teachers are often described as having received teachings from numerous other buddhas. For example, the bhikṣu Sāgaramegha describes how he received, from a buddha who appeared out of the ocean, teachings that would take more than a kalpa to write out. The kalyāṇamitras are described as having realizations and miraculous powers that test the limits of the imagination.

Indian Origins of the Sūtra

The Gaṇḍavyūha Sūtra in China

Gaṇḍavyūha and Borobudur

The Gaṇḍavyūha Sūtra in Tibet

Translations into Western Languages

The Meaning of the Title as Translated into Tibetan

The Meaning of the Title Buddhāvataṃsaka Sūtra

Who Is Sudhana and What Is a Śreṣthin?

The Numbers

Challenges in the Translation

Detailed Summary of The Stem Array Sūtra

The Translation

The Noble Mahāvaipulya Sūtra “A Multitude of Buddhas”
Chapter 45: The Stem Array

Chapter 2

Samantabhadra

2.1

Then the bodhisattva mahāsattva Samantabhadra looked upon the great assembly of bodhisattvas, and in order to categorize, teach extensively, clarify, illuminate, and give instructions on the Tathāgata’s samādhi called the gaping lion, he taught those bodhisattvas in ten ways the Tathāgata’s samādhi called the gaping lion through the equality of the nature of the realm of phenomena with the element of space, the equality of the three times, the equality of the realm of phenomena, the equality of the realms of beings, the equality of all worlds, the equality of the continuum of karma, the equality of the thoughts of all beings, the equality of the aspirations of beings, the equality of the appearances of phenomena, the equality of the times for ripening beings, and the equality of the faculties of all beings. [F.301.b]

2.2

What were those ten ways?

1. The teaching of the entire succession of buddhas and succession of buddha realms 180 in the atoms of all the buddha realms that are included within the entire realm of phenomena.

2.3

2. The teaching of describing the qualities of a tathāgata until the end of future kalpas in all the buddha realms to the ends of the element of space.

2.4

3. The teaching that describes the appearance of tathāgatas in all the buddha realms and the ocean of gateways to enlightenment that have no middle or edge.

2.5

4. The teaching of the saṅghas of bodhisattvas, the circles of the assemblies of the tathāgatas, who are facing the bodhimaṇḍas 181 in all the buddha realms to the ends of the element of space.

2.6

5. The teaching of emanations that are like the bodies of the buddhas of the three times that are emanated from all the pores in one instant of mind and pervade the realm of phenomena.

2.7

6. The teaching of the ocean of buddha realms in the ocean of directions being blessed as having the same ground and having one body pervading them.

2.8

7. The teaching of the power of buddha manifestations appearing on all supporting surfaces182 in all three times.

2.9

8. The teaching of the manifestations of the buddhas in the succession of realms, as numerous as the atoms of all realms,183 throughout the three times in an ocean of kalpas.

2.10

9. The teaching of the power of an entire ocean of the prayers of the buddhas of the three times being expressed from all pores and causing the appearance of bodhisattvas.

2.11

10. The teaching of the power of buddhas, lion thrones, [F.302.a] assembled circles of bodhisattvas, the adornment of the bodhimaṇḍa, and the turning of the different Dharma wheels being as extensive as the realm of phenomena.

2.12

“Oh jinaputras, the teachings on this samādhi of the gaping lion, such as these ten teachings, are as numerous as the atoms in uncountable buddha realms.

“Oh jinaputras, that is the field of activity of the wisdom of the tathāgatas.”

2.13

The bodhisattva Samantabhadra, in order to teach an aspect of the meaning of the Tathāgata’s samādhi of the gaping lion, through the blessing of the Buddha looked upon the Tathāgata’s face, looked upon the ocean of the circle of the assembly, looked upon the inconceivable field of activity of the Buddha and the manifestations of the Tathāgata’s samādhi, which have no center or limit, looked at his entry into inconceivable numbers of world realms, looked at the nature of the illusory manifestations of inconceivable wisdom, looked upon the inconceivable equality of the buddhas of the three times, looked upon all his speech, definitions, and ways of the Dharma, which have no center or limit, and recited these verses:

2.14

“On each body hair there is an ocean of the realms of jinas 184

As numerous as the atoms in all realms.

There,185 buddhas are seated on their buddha thrones,

Surrounded by assemblies of bodhisattvas. {1}

2.15

“There appears an ocean of many realms on each body hair,

In each of which appears a guide at the foot of the supreme tree,

Seated upon a lotus seat on the bodhimaṇḍa,

Filling the vastness of the realm of phenomena. {2} [F.302.b]

2.16

“On each single body hair reside jinas

As numerous as the atoms in all the realms.

They are encircled by assemblies of bodhisattvas

And all teaching good conduct. {3}

2.17

“A jina resides in each supreme realm

With as many unending clouds of bodhisattvas,

Who filled all infinite realms, having come

From all of the ten directions without exception. {4}

2.18

“Bodhisattvas, shining with an ocean of qualities,

As numerous as the atoms in ten million realms,

Who filled the realm of phenomena’s ten directions,

Have all appeared as the assembly of the teachers. {5}

2.19

“Throughout all realms appear the images

Of an ocean of the kings of Dharma, the wisdom of the jinas.

All who are maintaining good conduct

Have come to be the assemblies of all the buddhas. {6}

2.20

“Those who maintain the delightful conduct of bodhisattvas,186

Who dwell throughout all infinite realms,

Those heroes who listen to clouds of the Dharma,

Practice that conduct for ten million kalpas in each realm. {7}

2.21

“The bodhisattvas who are practicing their conduct

Are radiant with the practice of an ocean187 of Dharma.

They engage in the entire ocean of prayers

And remain within the field of conduct of buddhahood. {8}

2.22

“They who have originated from this and that Dharma of the jinas

Have the knowledge of completely good conduct.

They enter into the extensive miraculous appearance

Of oceans of the excellent qualities of the buddhas.188 {9}

2.23

“The sugatas 189 pervade the entirety of the realm of phenomena,

Continuously emanating clouds of bodies

As numerous as the atoms in all realms,

Bringing a rain of Dharma that leads to enlightenment.” {10} [B26]

2.24

Then the Bhagavat, in order to further190 establish those bodhisattvas in this samādhi of the gaping lion, [F.303.a] emanated from the ūrṇā hair between his eyebrows a great ray of light called illumination of the three times focused on all the entrances into the realm of the Dharma, and he was accompanied by an entourage of light rays as numerous as the atoms in countless buddha realms. They illuminated all the infinite buddha realms in all the oceans of world realms in the ten directions.

2.25

Then those bodhisattvas who were assembled in Jetavana saw all the buddha realms that were included within the realm of phenomena, which extended to the limits of space, and the buddha realms that were in the atoms of all buddha realms that were as numerous191 as the atoms in all buddha realms. In these buddha realms, which had different names and colors,192 different levels of purification, different kinds of grounds,193 and different kinds of appearances, there were those who had come to a bodhimaṇḍa, were seated upon a bodhisattva’s lion throne, were being offered to by the lords of the world, and were encircled by a supreme assembly of bodhisattvas and were attaining the highest, complete enlightenment of buddhahood.

2.26

They saw in countless buddha realms some who were turning the wheel of the Dharma with an extent of speech that filled the vastness of the realm of phenomena. They saw some who were in the abodes of the devas; some who were in the abodes of the nāgas; some who were in the abodes of the yakṣas; some who were in the abodes of the asuras; some who were in the abodes of the garuḍas; some who were in the abodes of the kinnaras; some who were in the abodes of the mahoragas; some who were in the abodes of lords of humans; some who were in the villages, towns, market towns, districts, countries, and capitals in the world of humans; [F.303.b] with various miraculous powers, various conducts, various bodies; demonstrating various entrances to samādhi; with the various clairvoyances of samādhi; appearing in various families and castes; manifesting various colors; having various kinds of asuras; emanating various networks of light rays; having various extents of voice, various humans that are being spoken to, and various audiences for their teaching; and teaching the Dharma to the gathered assemblies with various words, expressions,194 and definitions.

2.27

As many bodhisattvas as there were195 saw in each of those gathered assemblies196 a tathāgata’s profound miracles from a buddha’s samādhi.

2.28

They saw the arising of the images of the miracles of the samādhis of tathāgatas in as many world realms as there are throughout the realm of phenomena and as far as the limits of space, that are present in the ten directions, that are all around in the infinite directions, that are in the entire ocean of directions, that are in the directions197 of various gateways into the Dharma, that are conceived to be in the various directions, that are assembled in the various directions, that are divided among the various directions, that belong to the various directions, that are included within the ocean of the various directions, which means in the eastern direction, in the southern direction, in the western direction, in the northern direction, in the northeastern direction, in the southeastern direction, in the southwestern direction, in the northwestern direction, in the upward direction and the downward direction, in the directions of groups of realms, in the directions of groups198 of beings, in the directions of the conceived categories199 of beings, in the directions of the furthest past, in the ten directions of the present, in the directions that are focused on a very fine hair tip located within the entire expanse of space, in the directions of the succession of atoms in all realms,200 in the directions that are included within directions, in the directions where the creation of various kinds of karma is accomplished, [F.304.a] in the directions where space, which has no middle or edge, is perceived as being in a single hair tip,201 in the minds of beings where the three times are united in the state of equality and all beings are within a state of equality, where there is no differentiation between the perceptions of all beings, and where there is the equality of all sounds. They saw within the groups202 of beings the approach of the forms of the tathāgatas before the assemblies that directly perceive them. They saw the sameness of wisdom within all kalpas. They saw in all the realms how equally everywhere there was the perception of the appearance before them of the forms of the tathāgatas in accordance with the aspirations of all beings. They saw their teaching of all the Dharmas of the buddhas so that there was a continuous guiding of all beings. They saw the miraculous activities of the tathāgatas.

2.29

The Bhagavat Vairocana, through the four methods of gathering pupils and through their corresponding previous practice of good actions, had adopted all of them as pupils. They were ripened through teaching, hearing,203 remembering, and reverence.

2.30

They had in the past developed the aspiration to attain the highest supreme enlightenment. When they had come before this and that tathāgata, they had been adopted as their pupils because of their roots of merit.

2.31

In that way, through having the corresponding roots of merit and because they were adopted as pupils through the methods of ripening them for omniscience, they saw and perceived the miracles of the samādhi of the Bhagavat Vairocana, which are vast, extending to the limits of space. Some perceived the Dharma body. [F.304.b] Some perceived the form body. Some perceived his past bodhisattva accomplishment. Some perceived his completion of the perfections. Some perceived the display of his pure field of conduct. Some perceived the miracles of the bodhisattva level. Some perceived the miracles of enlightenment. Some perceived miracles that were not different from the samādhi practiced by a buddha. Some perceived the strengths and fearlessnesses of the tathāgatas. Some perceived the ocean of the realization of a buddha, and so on, perceiving an ocean of a buddha’s miracles as numerous as the incalculable number of atoms in ten buddha realms.204 They perceived an ocean of buddha miracles through various aspirations, various paths, various gateways, various entries, various ingresses, various ways, various observances, various directions, various vessels, various regions, various worlds, various attainments, various accumulations, various miracles, and various methods.

2.32

The bodhisattvas perceived the ocean of miracles of the Bhagavat Vairocana through various samādhis, which were the bodhisattva samādhi the display of the entire realm of phenomena, the bodhisattva samādhi the radiance of the range of the unimpeded wisdom of all three times, the bodhisattva samādhi the radiance of the wisdom that is inseparable from the basis of the realm of phenomena, the bodhisattva samādhi the radiance of the sky, the bodhisattva samādhi expansion through the attainment of the Buddha’s ten strengths, [F.305.a] the bodhisattva samādhi the expanding prowess of the display of the fearlessness of buddhahood, the bodhisattva samādhi the essence of the extent of all ways in the realm of phenomena, the bodhisattva samādhi the moon that pervades the entire realm of phenomena with unimpeded sound, and the bodhisattva samādhi the light of the adornment of the equality of the realm of phenomena.

2.33

The bodhisattvas perceived the ocean of miracles of the Bhagavat Vairocana through various samādhis, which were the bodhisattva samādhi the banner of the unimpeded methods of the king of the Dharma, the bodhisattva samādhi the vision of an ocean of buddhas in all objects of perception,205 the bodhisattva samādhi the banner of the appearance of bodies that are not different from the existences in all worlds, the bodhisattva samādhi the entry into the field that is not different206 from the bodies of the Tathāgata, the bodhisattva samādhi the essence of compassion for the continuing suffering in all worlds, the bodhisattva samādhi the blessing based upon the foundation of all phenomena,207 the bodhisattva samādhi the appearance of the domain of tranquility in absolute peace, the bodhisattva samādhi the appearance of the complete manifestation of unimpeded nondependent manifestations, the bodhisattva samādhi the blessing that completely unites all realms, the bodhisattva samādhi the attainment of the outer form of enlightenment in all buddha realms, the bodhisattva samādhi the conduct208 of the power over the senses among all beings, the bodhisattva samādhi [F.305.b] the unimpeded domain of conduct that is superior among all beings, the bodhisattva samādhi the blessing that comes from the birth of the tathāgatas, the bodhisattva samādhi the comprehension of the attainment209 of the entire ocean of qualities, the bodhisattva samādhi the blessing for the future accomplishment of all perceivable miracles without exception, the bodhisattva samādhi the comprehension of the ocean of past practices of all tathāgatas, the bodhisattva samādhi the blessing for the future possession of the lineages210 of all tathāgatas, the bodhisattva samādhi the blessing of the aspiration for the entire ocean of pure realms in the ten directions in the present, the bodhisattva samādhi the appearance and presence211 of all the buddhas in one instant of mind, the bodhisattva samādhi the entry into the apex of nonattachment to objects of perception, the bodhisattva samādhi the blessing of all world realms as a single buddha realm, the bodhisattva samādhi the accomplishment of the emanation of the bodies of all the buddhas, the bodhisattva samādhi the realization of the ocean of the powers of the vajra lord, the bodhisattva samādhi the blessing of the essence of the single body of all tathāgatas, the bodhisattva samādhi remaining within observation of the processes of the entire realm of phenomena within the fraction of an instant of the mind, the bodhisattva samādhi the blessing that reveals the creation of infinite realms throughout the entire realm of phenomena, [F.306.a] the bodhisattva samādhi the blessing of the ground on which the crown of the head is placed, the bodhisattva samādhi the blessing of there being no difference between the bodies of beings in all the buddha realms, the bodhisattva samādhi the concentrated approach to all of wisdom’s revolving,212 the bodhisattva samādhi the knowledge and differentiation of the characteristics of the nature of all phenomena, the bodhisattva samādhi the domain of the differentiation213 of the three times in a single instant of mind, the bodhisattva samādhi the supreme nature214 of the processes of the realm of phenomena in all instants of the mind, the bodhisattva samādhi the lion that has the prowess of following the lineages of all the tathāgatas, the bodhisattva samādhi the domain of the eyes that know the entire perceivable realm of phenomena, the bodhisattva samādhi undertaking the prowess of the force of the ten strengths, the bodhisattva samādhi the domain of the eyes that see all perceivable objects, the bodhisattva samādhi the accomplishment of the beauty of beings through the field of all colors, the bodhisattva samādhi the essence of the unwavering revolving, the bodhisattva samādhi the revelation of all phenomena being contained within one phenomenon, and the bodhisattva samādhi the distinguishing of definitions within a single description of one phenomenon.

2.34

Those bodhisattvas perceived the ocean of miracles of the Bhagavat Vairocana through entering bodhisattva samādhis as numerous as the atoms in countless realms, [F.306.b] such as the bodhisattva samādhi the teaching of the Dharma through the blessing of the banner of all the buddhas, the bodhisattva samādhi the unimpeded illumination of the furthest reaches of the three times,215 the bodhisattva samādhi the wisdom that comprehends without differentiation all kalpas, the bodhisattva samādhi the realization of the ten strengths in a subtle manner, the bodhisattva samādhi the uninterrupted216 accomplishment of bodhisattva conduct throughout all kalpas, the bodhisattva samādhi swift clouds throughout217 every direction, the bodhisattva samādhi the accomplishment of the miracles of enlightenment, the bodhisattva samādhi the banner of the happiness of being untouched by any sensation, the bodhisattva samādhi the accomplishment of the entire display of the adornments of space, the bodhisattva samādhi the accomplishment in every instant of clouds of emanations of images of worlds, the bodhisattva samādhi the moonlight of the tathāgatas that is as immaculate as space, the bodhisattva samādhi the blessing of all the tathāgatas as being like space, the bodhisattva samādhi the radiance of the display of power over all phenomena, the bodhisattva samādhi the lamp that distinguishes the meaning of all phenomena, the bodhisattva samādhi the radiance of the field of the ten strengths, the bodhisattva samādhi the banner of the splendor of the buddhas of the three times, the bodhisattva samādhi the essence of the union of all the buddhas, the bodhisattva samādhi the fulfillment of all undertakings in every instant, the bodhisattva samādhi [F.307.a] the essence of inexhaustible merit, the bodhisattva samādhi the radiance of the guidance218 of the vision of infinite buddhas, the bodhisattva samādhi being established like a vajra lion in all phenomena, the bodhisattva samādhi the accomplishment of the complete perception of the vision of the manifestations of all tathāgatas, the bodhisattva samādhi the ascent to the sun that has been ascended to by all the tathāgatas,219 the bodhisattva samādhi practicing220 the three times as one, the bodhisattva samādhi the resounding of the voice that emits the complete illumination221 of the peace that is the nature of all phenomena, the bodhisattva samādhi passing over222 the boundary of seeing all buddhas, the bodhisattva samādhi the entire realm of phenomena without exception being a blossoming bed of lotuses, the bodhisattva samādhi looking upon the baseless phenomena of space, the bodhisattva samādhi the process of the coming together of the ocean of the ten directions into one direction, the bodhisattva samādhi entering the gateway of the entire basis of the realm of phenomena, the bodhisattva samādhi the possession of the essence223 of the entire ocean of phenomena, the bodhisattva samādhi the body of peace that emits light for all beings, the bodhisattva samādhi the accomplishment of all clairvoyances and aspirations in a single instant of mind, the bodhisattva samādhi the blessing of complete enlightenment everywhere at all times, the bodhisattva samādhi the entry into the realization of all phenomena as a single display, [F.307.b] the bodhisattva samādhi the appearance of the body224 that has the memory of all the buddhas, the bodhisattva samādhi the realization of the wisdom that is vastly different from that of beings, the bodhisattva samādhi one’s own body’s pervasion in a single instant of the infinite ways of the realm of phenomena, the bodhisattva samādhi the light of the display of the single way of all phenomena through the single way of the realm of phenomena, the bodhisattva samādhi the blessing of the brilliance of the wheel of the field of the Dharma of all225 the buddhas, the bodhisattva samādhi the blessing of practicing the aspiration to perceive the realms of beings as illusions, the bodhisattva samādhi the nondifferentiation of the basis of all world realms, the bodhisattva samādhi the prowess of manifesting the magnificence of lotuses, the bodhisattva samādhi the clairvoyant knowledge of the successive bodies of all beings, the bodhisattva samādhi the blessing of bodies that come to all beings, the bodhisattva samādhi the clairvoyance that differentiates the language of all beings in an ocean of the aspects of the voices of all beings, the bodhisattva samādhi the essence of the faith that is no different from the treasure of great compassion, the bodhisattva samādhi the comprehension of the ultimate realization of the true nature by all the buddhas, the bodhisattva samādhi the supremacy of the lion gazing on the palace of liberation, [F.308.a] and other samādhis.

2.35

Those bodhisattvas, through entering the path of samādhis such as those, which were as numerous as the atoms in countless buddha realms, perceived the Tathāgata Vairocana’s oceans of miracles of buddhahood, and they remembered the same kinds of miracles that he had performed in the past, with their comprehension pervading the entirety of the realm of phenomena in each instant of mind.226

2.36

Those bodhisattvas had come to Jetavana and were assembled before the Bhagavat; they were seated upon lotuses made of various jewels227 in the centers of lion thrones, which were as extensive as world realms and as numerous as the atoms in ten buddha realms; they had appeared through the miracle of great wisdom and knowledge; they had attained the level of sharp wisdom and knowledge; they had completely analyzed through wisdom; they had appeared in the family that is the origin of wisdom; they were facing228 omniscient wisdom; they had the undimmed eyes of wisdom; they approached the equality of all buddhas; they continuously engaged with phenomena without conceptualization; they had understood all perceived phenomena; they had the perception of the peace that is the nature of all phenomena; they had the supreme basis for the nirvāṇa that is the pacification of all worlds;229 they were present in the variety of all worlds; they did not dwell anywhere but went to all realms; they were not based upon the level of phenomena;230 they were based231 within the divine palace of the unconcealed nature of all phenomena; they followed the disciplined conduct through which they ripened all beings;232 they taught all beings the path to bliss; they had the field of activity that is the abode of the superior wisdom and liberation; [F.308.b] they had the wisdom bodies that have reached the apex of the absence of desire; they rose above the ocean of all existences; they revealed the summit of existence to all beings; they had the disk that illuminated the ocean of the Dharma; they rested in the essence of the samādhi that is like an ocean;233 they had minds endowed with great compassion; they had realized the nature of phenomena to be like that of an apparition; they comprehended all worlds to be like dreams; they understood that the vision of all the tathāgatas is like an illusion; they knew all speech and sound to be like echoes; they had attained the knowledge that the creation of phenomena is like a magical manifestation; they had the excellent acquisition of aspirations; they possessed the skillfulness of the pure domain of wisdom; they had minds of complete peace, perfect peace; they possessed the field of wisdom of all the classes of dhāraṇīs; they had the complete prowess of the power of unfailing samādhi; they had the sight that has reached the limits of the nature of phenomena; they had attained the conduct that has no dependence on any phenomenon; they had traversed an endless ocean of wisdom; they had attained the strength and power of the perfection of wisdom; they had reached the highest state among all beings through their perfection of miraculous powers; they had attained dominion over the perfection of samādhi; they possessed the irreversible wisdom of being skillful in the goals of all the tathāgatas; they were wise in the methods of illuminating the treasure234 of the Dharma; they were learned in the knowledge of etymologies; they possessed the unceasing clouds of Dharma and the power of eloquence; they possessed the lion’s roar of the fearless bull; [F.309.a] they had the joyous aspiration in the joy of phenomena having no basis; they saw all phenomena with undimmed sight; they were moons with the knowledge of the arising and destruction of worlds;235 they were disks of wisdom with the light rays that practiced all the ways of truth; they were turning wheels of the vajra merit of wisdom; they transcended all analogies; they were the growing sprouts of the wisdom that has236 power over all phenomena; they were the victory banners of heroes; they had the heroism that overthrows the banners of all the māras; they had the brilliance of the sun237 of infinite wisdom; they had bodies that transcended those of all beings; they had the unobscured knowledge of all phenomena;238 they had awakened to the knowledge that is the apex of all that is ceasing and unceasing; they were summit dwellers through having reached every summit; they had the sight of the knowledge that is attentive to the practice239 that has no features; they were skilled in the causes240 of the accomplishment of all bodhisattva conduct; they possessed the range of nondual wisdom; they discerned all the existences in worlds; there appeared to them the images of all the existences in buddha realms that have no locations; they were devoid of all the darkness of phenomena; they had reached the sun disks241 of wisdom that are free of darkness; they shined the radiance of the Dharma in every direction; they were the supreme fields of merit for all beings; they were moons of fruitful hearing, seeing, and aspiration; they were Sumerus of merit that had transcended all worlds; they were heroes who had vanquished the hosts of opponents; they made the sounds of their voices resound throughout all the buddha realms; [F.309.b] they gazed insatiably upon the bodies of all the buddhas; they possessed the power of the appearance of the bodies of242 the buddhas; they magically manifested243 the bodies that were appropriate for guiding beings; they filled all the widespread realms with their one body; they had pure orbits of accomplishment;244 they were ships that are vehicles of great wisdom moving without impediment;245 they were orbs of wisdom that illuminated all the bodies in the realm of phenomena; they were suns of wisdom that rose over all beings; they had pleasing forms246 in accordance with the wishes of beings; they had the wisdom that discerned the motivations and faculties of all beings; they had attained the unobscured domain of all phenomena; they had understood the unborn nature of all phenomena; they had the mastery of uniting the minute and the vast; they had definitive knowledge of the profound way of buddhahood; they were skilled in profound meanings and the usage of terms; they communicated with unending words, terms, and meanings; they taught the entire ocean of sūtras condensed into one word; they had the miraculous power of a vast body of dhāraṇīs and wisdom; they had the power of possessing the mental retention of infinite kalpas; they had the wisdom that was aware, in one instant of mind, of dwelling in countless kalpas;247 they had the knowledge of all worlds through knowing the three times in one instant of mind; through the dhāraṇīs of the Dharma, they had the memory and eloquence of an endless ocean of the Buddhadharma; they unceasingly turned the Dharma wheel in accordance with their knowledge of all beings; they had attained the illumination through wisdom of the domain of the buddhas; they constantly remained in magnificent samādhi; [F.310.a] they were at the unimpeded summit of being wise in the knowledge that differentiates between all phenomena; they disported themselves with wisdom within the domain of liberation that is superior to all phenomena; they had transformed all sense objects into excellent adornments; they had followed and entered every direction248 in the realm of phenomena; they had entered249 the realm of phenomena through all the different directions; they had awakened to enlightenment in the minute, in the vast, in atoms;250 their nature was colorless251 yet they manifested every color; they had brought together everything in one direction; they had an essence of wisdom and merit that developed infinite qualities and wisdom in one form;252 they were praised and eulogized by all the buddhas; and they described qualities and excellences with unceasing words and terms.

2.37

The bodhisattvas who had gathered and were assembled in Jetavana had entered the ocean of the qualities of the Tathāgata and were illuminated by the light rays of the Tathāgata.

2.38

Through the nature of their attainment of great joy, and through their attainment of the inconceivable splendor of bodhisattva qualities, an array of miraculous manifestation that originated from great joy issued forth from all their bodies, the kūṭāgāras, the bodhisattva enjoyments, the bodhisattva thrones, and the entirety of Jetavana, and it spread throughout the entire realm of phenomena. It was like this: in each instant of the mind there issued forth vast clouds of networks of light rays that brought satisfaction to all beings and pervaded the ten directions; there issued forth clouds of bells made of a variety of precious materials, [F.310.b] from which resounded praises of the qualities and excellences of all the tathāgatas in the three times and which pervaded the ten directions; there issued forth from all sensory objects clouds of the music of253 all beings that possessed the beautiful sounds of the music of the ripening of the karma of all beings, and it resounded and pervaded throughout the ten directions; there issued forth a multitude of clouds that manifested all the ways of bodhisattva prayers and the variety of bodhisattva conduct, and they pervaded throughout the ten directions; they resounded with the sound of the prayers of all bodhisattvas and pervaded throughout the ten directions; there issued forth a multitude of clouds of the emanations and manifestations of all the tathāgatas, speaking with the voices of all the tathāgatas, which pervaded throughout the ten directions; there issued forth a multitude of clouds of the adorning characteristics and features of the bodies of bodhisattvas, which described the successive births of buddhas in all realms and pervaded throughout the ten directions; there issued forth a multitude of clouds of the enlightenment that is equally the essence of all the tathāgatas in the three times, and they taught the appearance of the array of the attainment of buddhahood by all the tathāgatas and pervaded throughout the ten directions; there issued forth a multitude of clouds of the bodies of the lords of nāgas from all sensory objects, which let fall a rain of various kinds of perfume and pervaded throughout the ten directions; there issued forth a multitude of clouds of bodies that resembled the lords of beings, described the completely good bodhisattva conduct, [F.311.a] and pervaded the ten directions; there issued forth a multitude of clouds of images of the pure realms that had the nature of all precious materials, made visible the turning of the Dharma wheel by all tathāgatas, and pervaded the ten directions; and there issued forth other such clouds of vast arrays of miraculous manifestations as numerous as the atoms in buddha realms beyond enumeration through the transformative power of those bodhisattvas and from their nature of having attained the radiance of an inconceivable ocean of qualities.

2.39

The bodhisattva Mañjuśrī, seeing in the ten directions all those manifestations of miracles through the miraculous power of the Buddha, recited these verses:

2.40

“Observe the appearance of the vast, infinite,

Miraculous power of the Buddha in Jetavana.

There have issued forth from all sensory objects

Clouds of bodies that have pervaded all directions. {11}

2.41

“The vast, completely pure, infinite forms

Of the various displays of the Sugata’s offspring

Are perceived as images appearing

From the thrones and from sensory objects. {12}

2.42

“A variety of displays, clouds of jewel light rays,

From the tips of the body hairs of the sons of the sugatas

Are emanated, spreading within all the realms

And resounding with the words of the buddhas. {13}

2.43

“Bodies that resemble the forms of Brahmakāyika devas

With pure bodies and peaceful conduct

Issue forth from the blossoms on the trees,254

Describing the aspects of dhyāna as they go. {14}

2.44

“From the Sugata’s pores issue forth,

Without impediment, innumerable, countless emanations

Who are bodhisattvas that resemble Samantabhadra,

Their bodies adorned by the characteristics and features. {15} [F.311.b]

2.45

“The great ocean of the emanated qualities

Of the sugatas’ sons who have appeared in the three times,

Who are clouds of displays of an ocean of qualities,

Proclaim those who are seated in Jetavana.255 {16}

2.46

“A vast ocean of the variety, without exception,

Of the karma of beings in all directions

Is proclaimed, issuing forth from within

The forms of the trees in Jetavana. {17}

2.47

“The miracles in all the realms, without exception,

Of all the jinas who appear in the three times,

Appear as each and every sensory object

As numerous as the atoms in an ocean of realms.256 {18}

2.48

“Clouds of oceans of buddhas in the realms in the directions

Disseminate from each of their pore hairs,

In each instant, a variety of the abodes of buddhas,

Within which reside multitudes of clouds of buddhas. {19}

2.49

“They pervade every direction, wherever there are beings,

And through skillful methods ripen those beings.

From their light there issue forth vast clouds

Of oceans of perfumes, light rays,257 and flowers. {20}

2.50

“The precious divine palaces as immeasurable as space

Are beautified with every adornment without exception.

Those realms and their bodhimaṇḍas

Pervade every direction. {21}

2.51

“The sugatas’ sons who appear in the three times

Purify the ocean of realms

Through the practice of completely good conduct,258

And their various displays, as limitless as beings, {22}

2.52

“Fill all directions and the three times.

They have been purified in a great ocean of kalpas,

And they all appear like reflections

In the expanse of the sky above Jetavana.” {23}

2.53

Those bodhisattvas were continuously illumined by the samādhi of the Buddha. Each of those bodhisattvas had entered gateways of great compassion as numerous as the atoms in innumerable buddha realms and [F.312.a] brought even more benefit for beings. Resting in meditation in that way there issued from each of their body hairs light rays as numerous as the atoms in innumerable buddha realms, and from the tips of each of those light rays there issued clouds of bodhisattvas’ emanations, emanated bodies that resembled the bodies of the Indras of all worlds, bodies that looked upon all beings and ripened all beings. Having issued forth, they pervaded the realm of phenomena in all directions. They inspired all beings, ripened them, and guided them.

2.54

They inspired beings with the gateways that taught being reborn in paradises after death; with the gateways that taught rebirth in all world realms; with the gateways that taught the domain of bodhisattva conduct; with the gateways that taught dreams, which were as numerous as the atoms in innumerable buddha realms; with the gateways that arose from aspirations of all bodhisattvas; with the gateways that shook the world realms; with the gateways that taught the conduct of the perfection of generosity; with the gateways that were dedicated to and accomplished the qualities of all the tathāgatas; with the gateways that taught the perfection of patience when one’s limbs and various body parts are cut off; with the gateways that taught the perfection of diligence through the great miracles of the bodhisattvas; with the gateways that described the dhyānas, liberations, and samādhis of the bodhisattvas and the radiance of the domain that is the path of the wisdom of the buddhas; with the gateways that taught the sacrificing of countless bodies for the sake of seeking all the Dharmas of the buddhas [F.312.b] and for the sake of each word and letter of the Dharma; with the gateways of going into the presence of all the tathāgatas and asking questions concerning all the Dharmas; with the gateways of being focused on the radiance of an ocean of the ways of attaining going into the presence of beings when the time is right and, in accordance with their aspirations, ripening them for omniscience; with the gateways that teach the victory banner of the power of the invincibility of the merit and wisdom of bodhisattvas in the face of māras and adversaries; with the gateways that teach the level 259 of the wisdom that has knowledge and understanding of all crafts; with the gateways that teach the level 260 of knowledge and understanding that is superior to that of all beings; with the gateways that teach the level 261 of the wisdom that has the knowledge and understanding of the different aspirations of all beings; with the gateways that teach the level 262 of the wisdom that has the knowledge and understanding of the capabilities, entrances, engagements, and various kleśas and predispositions of all beings;263 and with the gateways that teach the level of the wisdom that has the knowledge and understanding of the variety of karma and practices of all beings.264 With other such gateways as numerous as the atoms in innumerable buddha realms that contained methods for ripening and guiding beings, those bodhisattvas went to the abodes of all beings and appeared there. Some went to the abodes of devas and appeared there. Some went to the abodes of nāgas and appeared there. Some went to the abodes of yakṣas and appeared there. Some went to the abodes of gandharvas and appeared there. Some went to the abodes of asuras and appeared there. Some went to the abodes of garuḍas and appeared there. Some went to the abodes of kinnaras and appeared there. Some went to the abodes of mahoragas and appeared there. Some went to the abodes of the lords of Brahmā deities and appeared there. [F.313.a] Some went to the abodes of humans and appeared there. Some went to the realms265 of Yamas and appeared there. Some went to all the abodes of pretas and appeared there. Some went to the worlds of the hells and appeared there. Some went to births as animals266 and appeared there.

2.55

In order to ripen and guide with undivided great compassion, with undivided aspiration, with undivided wisdom, with an undivided attraction of beings, and in accordance with the aspirations of beings, those beings who are guided by seeing them, guided by hearing them, guided by remembering them, guided by the scope of their voices, guided by the sound of the river of their names, guided by their halos, or guided by their emanating a net of light rays‍—those bodhisattvas in Jetavana filled with an array of various emanations the entire extent of world realms and the entire extent of the realms of beings without moving from the feet of the Tathāgata.

2.56

Some made their own dwellings, kūṭāgāras, thrones, and retinues appear throughout the ten directions without moving from the feet of the Tathāgata. Some sent forth clouds of emanations, while some appeared to go alone, with no companion, in order to ripen beings, without moving from the circle of the Tathāgata’s entourage. Some appeared in the form of śramaṇas, some in the form of Brahmās, some in the form of those adorned all over with all emblems,267 some in the form of physicians, some in the form of merchants, some in the form of disciples, [F.313.b] some in the form of dancers, some in the form of devotees to deities, and some in the form of those skilled in all crafts, all of them appearing in villages, towns, market towns, regions, and capitals. They appeared at the times that were the appropriate times, assuming different appropriate bodies, with different colors and body shapes, different voices, different languages, different kinds of conduct, and different kinds of residence. They practiced the bodhisattva conduct in which all beings are known to be illusions, which illuminated the entire realm of crafts, which was a bright lamp that revealed the knowledge of all beings, which was adorned with the blessing of all truths,268 which had the light that illuminated all Dharmas,269 and which purified beings in the yānas in all directions, and they practiced the bodhisattva conduct that illuminated the entire domain of the Dharma. In order to ripen and guide beings, they appeared in villages, towns, market towns, regions, and capitals.

Chapter 3

Mañjuśrī

3.1

Mañjuśrī Kumārabhūta was residing270 in his kūṭāgāra together with bodhisattvas who had the same conduct; vajrapāṇis who constantly followed him; devas with physical bodies whose minds aspired to serve all the buddhas and were dedicated to bringing power to the entire world; devas who walked on foot following their past aspirations; devas of the earth who aspired to hear the Dharma; devas of pools, lakes, ponds, reservoirs, wells, and rivers who were dedicated to great compassion; [F.314.a] devas of fire who brought illumination through the light of wisdom; devas of the air who wore precious crowns; devas of the directions who illuminated the directions with wisdom; devas of the night who were dedicated to eliminating the darkness of ignorance; devas of the day who were dedicated to producing the daylight of the tathāgatas; devas of the sky who were dedicated to orbiting271 in the sky of the entire realm of phenomena; devas of the ocean272 who were dedicated to rescuing beings from the ocean of existence; devas of mountains who were dedicated to gathering the accumulation of omniscience and whose minds had ascended to the summit273 of the roots of merit; devas of rivers who were dedicated to adorning all beings and who were dedicated to aspiring to the characteristics and supernatural power of all the buddhas; devas of towns who were dedicated to caring for the towns that are the minds of all beings; nāga lords who were devoted to and longed for the town of the omniscient Dharma;274 yakṣa lords who were engaged in protecting all beings; gandharva lords who were dedicated to increasing the power of joy in all beings; kumbhāṇḍa lords who were dedicated to preventing rebirth as pretas; garuḍa lords who were engaged in aspiring to bring all beings out of the ocean of existence; asura lords who had the aspiration to attain the body and power of the Tathāgata, which have transcended the entire world; mahoraga lords [F.314.b] who rejoiced in seeing the Tathāgata and bowed down to him; deva lords who had been saddened by saṃsāra and gazed with admiration; and lords of Brahmakāyika devas who bowed down with great respect.

Chapter 4

Meghaśrī

4.1

Then Sudhana, the head merchant’s son, eventually arrived at the land called Rāmāvarānta. Having arrived there, he traveled through the land of Rāmāvarānta. Enjoying the delightful pleasures that arose from his past roots of merit and through the power of vast karma, he came to Sugrīva Mountain. He climbed Sugrīva Mountain and, seeking the bhikṣu Meghaśrī, he went to its eastern side. In the same way, he went to its southern, western, northern, northeastern, southeastern, southwestern, and northwestern sides, looking up and down for the bhikṣu Meghaśrī.

Chapter 5

Sāgaramegha

5.1

Then Sudhana, the head merchant’s son, contemplated the instruction of that kalyāṇamitra. He remembered the radiance of his wisdom.352 He analyzed that bodhisattva’s liberation. He reflected on353 the bodhisattva’s way of samādhi. He looked at the way of an ocean of bodhisattvas. He aspired toward the domain of buddhahood. He delighted in the direction of the vision of the buddhas. He contemplated the ocean of buddhas. He remembered the succession of buddhas. He comprehended that which is understood in the way of the buddhas.354 He looked into the sky of the buddhas.

Chapter 6

Supratiṣṭhita

6.1

Then Sudhana, the head merchant’s son, remembering the instructions of the kalyāṇamitra and the Dharma teaching called All-Seeing Eyes, contemplating the miracles of that tathāgata, keeping in his mind the clouds of the words and terms of that Dharma, [F.333.a] comprehending that ocean of Dharma gateways, observing the precepts of that Dharma, entering377 those ways of turning toward378 the Dharma, absorbed into the sky of that Dharma, purifying the range of that Dharma, and meditating on the precious continent379 of that Dharma, eventually arrived at Sāgaratīra in the Laṅka region.380 Wishing to see the bhikṣu Supratiṣṭhita, he looked for him in the eastern direction. In the same way, wishing to see the bhikṣu Supratiṣṭhita, he looked for him everywhere: in the southern direction, in the western direction, in the northern direction, in the northeastern direction, in the southeastern direction, in the southwestern direction, in the northwestern direction, above, and below.

Chapter 7

Megha

7.1

Sudhana, the head merchant’s son, was filled with the power and might of faith in the Dharma. He was focused on the idea of following the Buddha; he was sincerely dedicated to the lineage of the Three Jewels; his mind illuminated the worlds of the three times;399 he was focused on following the great aspiration; he was continuously dedicated400 to saving all the realms of beings; his mind did not dwell on composite pleasures;401 he was devoted to contemplating the nature of all phenomena; he never deviated from the aspiration to purify all world realms; he dwelled without attachment in the circles of the assemblies of all the buddhas; he remembered the light of the Dharma;402 he remembered his kalyāṇamitras;403 and he proclaimed the lineage of freedom from desire.404

Chapter 8

Muktaka

8.1

Sudhana, the head merchant’s son, then contemplated that power of retention of the bodhisattvas called the light that is the display of Sarasvatī, remembered that particular entry by the bodhisattvas into an ocean of languages, remembered that particular entry by the bodhisattvas into the way of subtlety,417 remembered that particular purity of the bodhisattvas through purification of the mind, accomplished that particular accomplishment by the bodhisattvas of creating the predispositions for roots of merit, purified that particular bodhisattva gateway for ripening, refined that particular bodhisattva wisdom that attracts beings, made firmer that particular pure strength of bodhisattva motivation, stabilized that particular strength of the superior motivation of the bodhisattvas, purified that lineage of bodhisattva aspiration, developed418 that particular goodness that is in the minds of the bodhisattvas, and entered into that particular commitment of the bodhisattvas.

Chapter 9

Sāgaradhvaja

9.1

Sudhana, the head merchant’s son, contemplated the teaching of the head merchant Muktaka and dedicated himself to the instructions of the head merchant Muktaka. He followed the inconceivable bodhisattva liberations. He called to mind the inconceivable radiance of bodhisattva wisdom. He practiced entering and comprehending the inconceivable realm of the Dharma. He comprehended the inconceivable bodhisattva methods of gathering pupils. He reflected on the inconceivable miracles of the tathāgatas. He aspired to the inconceivable aggregation of buddha realms. He contemplated the display of the blessings of the buddhas. He examined the inconceivable majestic power of the display of samādhis and liberations. He was dedicated to entering inconceivable separate, unobscured world realms. He developed the aspiration for inconceivable, enduring bodhisattva activity. And he adopted the inconceivable continuum of bodhisattva activity and prayer.

10.

Chapter 10

Āśā

10.1

Sudhana, the head merchant’s son, delighted by the qualities of the kalyāṇamitra, [F.364.b] sent forth by the kalyāṇamitra, empowered by the sight of the kalyāṇamitra, practicing the instructions of the kalyāṇamitra, remembering the words of the kalyāṇamitra,526 and contemplating the kalyāṇamitra with affection, saw kalyāṇamitras as the source of the Buddhadharma, saw kalyāṇamitras as the teachers of the Buddhadharma, saw kalyāṇamitras as masters527 in the Dharma of omniscience, and saw the kalyāṇamitras as eyes that look into the sky of buddhahood.

11.

Chapter 11

Bhīṣmottaranirghoṣa

11.1

Then Sudhana, the head merchant’s son, thinking of following the bodhisattva instructions, thinking of following the pure conduct of bodhisattvas, thinking of increasing the strength of the merit of bodhisattvas, thinking of the illumination of the power of seeing the buddhas, thinking of developing the power to attain the treasure of the Dharma, [F.376.a] thinking of increasing the power of accomplishing the great prayers, thinking of facing every direction in the realm of the Dharma, thinking of the illumination of the nature of the Dharma, thinking of the dispersal of all obscurations, thinking of looking at the realm of Dharma free of darkness, thinking of the motivation703 that is stainless and unbreakable like Nārāyaṇa’s704 precious vajra, and thinking of invincibility and unassailability in the face of all the māra armies, eventually arrived in the land of Nālayu.

12.

Chapter 12

Jayoṣmāyatana

12.1

Sudhana, the head merchant’s son, was illuminated by the wisdom of the bodhisattva liberation called the banner of being invincible to others. He dwelled in the direct experience of the inconceivable range of the miraculous manifestations of the buddhas. He perceived the direct knowledge of inconceivable bodhisattva liberations. His mind was illuminated by the wisdom of inconceivable bodhisattva samādhis. He had attained the radiance of the wisdom of samādhi that is present at all times. He was illuminated by the range of samādhi, in which all perceptions are present and included. He had obtained the light of the wisdom that transcends all worlds. He had the direct perception of dwelling in the entire range of the three times.718 He was devoted to the wisdom that teaches equality without dualistic conceptions. He had the light of wisdom that pervaded719 throughout all objects of perception. He had mastered the treasury of aspiration for pure patience toward all that is heard.720 He had attained the definitive wisdom721 of patience for natural phenomena. His mind was never apart from meditation on the nature of the bodhisattva conduct722 of higher cognition. His mind was irreversibly progressing toward the power of omniscience. He had attained the illumination of the knowledge723 of the ten strengths. His mind was never content in its aspiration to hear the sound of the words of the realm of Dharma. [F.380.b] His mind had gained entry into the field of dwelling in omniscience. His mind had attained the infinite display of bodhisattva conduct. His mind was purified724 by the infinite domain of great725 bodhisattva prayers. He had the mind with direct perception of the limitless knowledge without limit or center of the unceasing network726 of world realms. He had the mind that never wearies in ripening and guiding the infinite ocean of beings. He saw the infinite range of bodhisattva conduct. He saw the infinite diversity of the different world realms. He saw the small and the vast objects of perception included within the infinite world realms. He saw the various networks of names that are the bases for infinite world realms. He saw the various infinite, differing relative designations and terms for infinite world realms. He saw the infinite, differing aspirations of beings. He saw the infinite, differing categories of beings. He saw the infinite practices for guiding and ripening beings. He saw the various infinite perceptions727 of the directions and times of beings. [F.381.a]

13.

Chapter 13

Maitrayaṇī

13.1

Sudhana, the head merchant’s son, with inconceivable respect754 for kalyāṇamitras, with a pure, vast755 aspiration, intent on the Mahāyāna, aspiring to the wisdom of buddhahood, [F.388.a] following the Buddhadharma, longing to follow the kalyāṇamitras, practicing veneration of the Dharma,756 intent on unimpeded wisdom, with conviction in the highest goal, being within the range of the apogee of wisdom, comprehending the three times in a fraction of an instant, intent on the nondual apogee of space, having attained certainty in the apogee of nonduality, dwelling in the nonconceptual apogee of the realm of the Dharma, having entered the comprehension of the way that is the apogee of being free of obscurations, dedicated to the harmony that is the apogee of action,757 realizing that the apogee of the tathāgatas is without an apogee, dwelling in the nonconceptuality that is the apogee of the buddhas,758 and dedicated to the wisdom that disperses the network of conceptualizations of all beings, had a mind free from all attachment to realms, free from attachment to all the circles of followers of the buddhas, and practiced, without dwelling in any location, the purification of all buddha realms; he had the recognition that there is no self and no beings within all beings, comprehended that all sounds are like echoes,759 and was dedicated to the realization that all forms are the same as reflections of forms.

14.

Chapter 14

Sudarśana

14.1

Sudhana, the head merchant’s son, contemplated the profound conduct of wisdom of the bodhisattvas, contemplated reaching the profound basis of the realm of phenomena, contemplated all773 profound subtle wisdom, contemplated the profound aspect of worldly conceptualization, contemplated the profound ground774 that is without creation, contemplated the profound ground of the stream of the mind, contemplated the profound ground of dependent origination, contemplated the profound true775 ground of nature, contemplated the profound true ground of the terminology776 of beings, contemplated the profound ground of the adorning array of the realm of phenomena, contemplated the profound ground of dependence on the processes of the body, and contemplated the profound ground of the various transformations of the body.

15.

Chapter 15

Indriyeśvara

15.1

Sudhana, the head merchant’s son, recited,798 promulgated, presented,799 investigated, elucidated, reflected on, described, taught, contemplated, bestowed, understood, was immersed in, repeated again and again, realized, propounded, illuminated, and surveyed the teaching of the bhikṣu Sudarśana.

15.2

He eventually, with an entourage of devas, nāgas, yakṣas, and gandharvas, arrived at the city of Sumukha in the land called Śramaṇamaṇḍala.

16.

Chapter 16

Prabhūtā

16.1

Sudhana, the head merchant’s son, had obtained the rain from the cloud of the instructions of the kalyāṇamitras.

16.2

He was like the ocean that never has too much rain from the clouds. The light from the sun of the wisdom of the kalyāṇamitras had caused the seedling of his powers to sprout from the ground of his ripened good karma.

16.3

The net of light rays from the full moon of the instructions of the kalyāṇamitras had brought ease to his mind and body.

17.

Chapter 17

Vidvān

17.1

Sudhana, the head merchant’s son, had obtained the light of the liberation called the unceasing display of the treasure of merit. He contemplated that ocean of merit. He viewed that sky of merit. He obtained that heap of merit. He climbed that mountain of merit. He accumulated that store964 of merit. He immersed himself in that river of merit. [F.11.b] He descended the steps into the bathing place of that merit. He purified that field of merit. He looked at that treasure of merit. He thought of that way of merit. He paid attention965 to that tradition966 of merit. He purified that lineage of merit.

18.

Chapter 18

Ratnacūḍa

18.1

Sudhana, the head merchant’s son, had conviction in that river of merit. He viewed that field of merit. He purified that mountain984 of merit. He climbed down that stairway to the bathing place of merit. He opened that treasury of merit. He viewed that treasure of merit. He purified that domain of merit. He carried away that heap of merit. He developed that strength of merit. He increased that power of merit.

19.

Chapter 19

Samantanetra

19.1

Sudhana, the head merchant’s son, had perceived the visions of infinite buddhas. He had attained the companionship of infinite bodhisattvas. [F.19.b] He had been illuminated by the infinite ways of the paths of the bodhisattvas. His mind had certainty through being saturated by the infinite ways of the Dharma of the bodhisattvas.997 He purified the path of the infinite motivations of the bodhisattvas. He had attained the brilliance of the infinite faculties of the bodhisattvas. He dwelled in the infinite aspirations of the bodhisattvas. His mind followed the example of the infinite conduct of the bodhisattvas. He possessed the banner of the infinite invincibility of the bodhisattvas. He possessed the movement of the infinite light of wisdom of the bodhisattvas. He had attained the infinite illumination of the Dharma of the bodhisattvas.

20.

Chapter 20

Anala

20.1

Sudhana, the head merchant’s son, remembered the succession of his kalyāṇamitras. He thought about the gateways of their instructions. He was content in his mind, thinking, “I have been accepted as a pupil by the kalyāṇamitras.” He observed in his mind, “I am under the protection of the kalyāṇamitras, and I will never regress in my progress toward the highest, complete enlightenment.” Thinking this, his mind was happy, his mind was serene, his mind was pleased, his mind was gladdened, his mind was delighted, his mind was joyful,1000 his mind was strong,1001 his mind was soothed, his mind was vast, his mind was adorned, his mind was unimpeded, his mind was unobscured, his mind was clear, his mind was composed, his mind had power, his mind had supremacy, his mind comprehended the Dharma, his mind pervaded the realms, his mind was adorned by the vision of the buddhas, and his mind never stopped focusing on the ten strengths.

21.

Chapter 21

Mahāprabha

21.1

Sudhana, the head merchant’s son, remembered that illusion of wisdom. He contemplated the bodhisattva’s liberation that had the form of illusion. He examined the illusory aspect of the nature of phenomena. He comprehended the equality of the illusions of actions. He reflected on the equality of the illusions of phenomena. He comprehended the equality of the emanations that are ripened by the Dharma. He followed the inconceivable appearances that arise from wisdom. He accomplished the accomplishment of the illusions of infinite prayer. He purified the unimpeded conduct that has the true nature of an illusory manifestation. He analyzed the three times as having the characteristics of being composed of illusions.

22.

Chapter 22

Acalā

22.1

Sudhana, the head merchant’s son, left the city of Suprabha, and having followed the road for a little while, he contemplated the instruction given to him by King Mahāprabha: he remembered the way of bodhisattva conduct called the banner of great love; he meditated on the light of the great samādhi called exercising power over the world; he realized1052 the variegated display of the lion throne and adornments of the pure bodhisattva body; he increased the inconceivable power and strength of bodhisattva aspiration and merit; [F.36.a] he made firm1053 the inconceivable way of bodhisattva wisdom that ripens beings; he reflected upon the inconceivable greatness of the general enjoyments of the bodhisattvas; he considered the inconceivable different aspects1054 of the bodhisattvas; he remembered the inconceivable pure ripening of beings by bodhisattvas; he thought about the inconceivable pure and perfect bodhisattva assembly of pupils; he had conviction in the inconceivable radiance of the bodhisattvas’ dedication to their duty to beings; and he attained happiness, powerful attraction, delight, contentment, deep joy, clarity of mind, brightness of mind, stability of mind, vastness of mind, and inexhaustibility of mind. He was in that way dedicated to remembering and thinking of the kalyāṇamitra.

23.

Chapter 23

Sarvagamin

23.1

Then Sudhana, the head merchant’s son, visualizing in his mind the upāsikā Acalā, remembering the instruction of the upāsikā Acalā, with conviction in and no doubt about what the upāsikā Acalā had taught, proclaimed, instructed, described,1080 sanctioned, established, explicated, stated, and elaborated upon it; he followed it, contemplated it, comprehended it, meditated on it, was absorbed in it,1081 was fixed upon it, understood it, illuminated it, and became equal to it.1082

24.

Chapter 24

Utpalabhūti

24.1

Sudhana, the head merchant’s son, had no regard for his life or body; he had no regard for engaging in dedication to obtaining and possessing the pleasures of existence; [F.46.a] he had no regard for the objects of perception that beings delight in; he had no regard for forms, sounds, smells, tastes, and textures; he had no concern for enjoying retinues and pleasures; he had no regard for any of the pleasures of the power of kingship and sovereignty; he was focused on attaining the highest purification of a buddha realm for the pure ripening and guiding of all beings; he was focused on never being satisfied with the extent of his offering to, honoring, and serving all the tathāgatas; he was focused on all phenomena with the wisdom that knows their nature;1090 he was focused on the qualities of bodhisattvas so that there would be no decline in his practice, which had the entire ocean of those qualities as its goal; he was focused on the great prayers of all bodhisattvas so as to maintain bodhisattva conduct throughout all kalpas; he was focused on entering the ocean of the circles of the followers of all tathāgatas; he was focused on all gateways of bodhisattva samādhis so as to manifest the attainment of all countless bodhisattva samādhis through each samādhi gateway; he was focused on all the light of wisdom of all Dharma wheels so as to never be satisfied with the extent of his obtaining Dharma wheels from all the tathāgatas; and he was focused on the kalyāṇamitras, who are the source of qualities, because the kalyāṇamitras are the source of the qualities of the buddhas, the bodhisattvas, and others.

25.

Chapter 25

Vaira

25.1

When Sudhana set out on the path to Kūṭāgāra, he observed and contemplated how the path could be upward or downward, even or uneven,1096 dusty or free of dust, safe or hazardous,1097 difficult or unobstructed, and crooked or straight. He thought, “This journey to a kalyāṇamitra will be a cause for the practice of the bodhisattva path, will be a cause of the practice of the path of the perfections, and will be a cause of the path of benefiting all beings,1098 which will be a cause for turning all beings away from the precipice of attachment1099 and aversion, [F.49.a] of elation and depression;1100 will be a cause for turning all beings away from a perception1101 of inequality; will be a cause for removing the dust of the kleśas from all beings; will be a cause for clearing away the tree trunks, thorns, pebbles, and gravel of the various bad views of all beings; and, through their entering the unobscured realm of the Dharma, will be a cause for bringing them without hindrance to the palace of omniscience.

26.

Chapter 26

Jayottama

26.1

Then Sudhana, the head merchant’s son, whose mind spread great love throughout the immeasurable realm of beings; whose being was saturated with the tenderness1129 of great compassion; who had accumulated a vast array of the accumulations of merit and wisdom; who had become free of all the dust, darkness, dirt, and mire of the kleśas; who had realized the equality of all phenomena; [F.51.b] who was devoted to the path that leads1130 upward to omniscience; who had chosen1131 the gateway for entering into immeasurable good qualities; who had the exertion1132 of firm diligence that is unimpaired by any bad quality; who was filled1133 with the vast calmness1134 of inconceivable bodhisattva samādhis; who shone with the light of the sun of wisdom that eliminated all the darkness of ignorance; who scattered flowers of wisdom brought by the pleasant, cool breezes of methods; who followed the way of wisdom that emerged from an ocean of great aspirations; and who possessed the wisdom that permeated without impediment the entire realm of the Dharma‍—he had approached entry into the city1135 of faultless1136 omniscience, and he yearned for the bodhisattva path.

27.

Chapter 27

Siṃhavijṛmbhitā

27.1

Sudhana, the head merchant’s son, set out for the town of Kaliṅgavana in the land of Śroṇāparānta and then arrived there. Searching for the bhikṣuṇī Siṃhavijṛmbhitā, as he roamed here and there he questioned the people he met. There were many hundreds of young men1154 and many hundreds of young women assembling and following in the streets, crossroads, and street junctions, together with many hundreds of men and many hundreds of women.

28.

Chapter 28

Vasumitrā

28.1

Sudhana, the head merchant’s son, with his mind illuminated by that great light of wisdom, focusing upon the light of omniscience, regarding the light of the power of the true nature, strengthening the way of retention that is the treasure of what was known from the voices of all beings, increasing the way of retention that possesses the Dharma wheels of all the tathāgatas, supporting1204 the power of the great compassion that is a refuge for all beings, realizing the strength of the omniscience that comes from the gateway of the light of the way of all Dharmas, following the pure aspiration that pervades the domain of the vast realm of phenomena, shining with the light of wisdom that illuminates all the directions of phenomena, accomplishing the power of the higher knowledge that pervades the array of world realms in the ten directions of all phenomena, and fulfilling the aspirations of accomplishing undertaking all the practices, memories, and actions1205 of the bodhisattvas, eventually arrived at the city of Ratnavyūha in the land of Durga and searched for the courtesan Vasumitrā.

29.

Chapter 29

Veṣṭhila

29.1

Then Sudhana went to the town of Śubhapāraṃgama [F.66.a] and approached the householder Veṣṭhila. He bowed his head to his feet, stood before him, and, with his hands placed together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.

29.2

“Ārya, I have heard that you give instruction and teachings to bodhisattvas! Explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”

30.

Chapter 30

Avalokiteśvara

30.1

Then Sudhana, the head merchant’s son, contemplating the instruction of the householder Veṣṭhila, knowing that treasury of bodhisattva aspiration, remembering that power of bodhisattva memory, keeping in his mind the power of that successive lineage of the way of the buddhas, comprehending the continuous succession of the lineage of the buddhas, remembering the names of the buddhas that he had heard,1245 being in accord with the way of the Dharma taught by the buddhas, comprehending the array of attainments through the Dharma1246 of the buddhas, having confidence in the proclamation1247 of complete buddhahood by the buddhas, and focused on the inconceivable activity of the tathāgatas, eventually came to the Potalaka Mountain. [F.69.a] He ascended the Potalaka Mountain and searched and searched for the bodhisattva Avalokiteśvara.

31.

Chapter 31

Ananyagāmin

31.1

Sudhana, the head merchant’s son, his mind having acquired Avalokiteśvara’s verses of wisdom,1267 had not had enough of gazing on the bodhisattva Avalokiteśvara, but so as not to disobey his instruction, Sudhana went to where the bodhisattva Ananyagāmin was.

31.2

He bowed his head to the feet of the bodhisattva Ananyagāmin. Then he stood before him and, with his hands placed together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.

32.

Chapter 32

Mahādeva

32.1

Sudhana had a mind that followed the vast conduct of bodhisattvas. He had the nature of longing for the scope of the wisdom of the bodhisattva Ananyagāmin. He saw the special qualities of accomplishing great higher cognition. He had attained joy in the armor of stable diligence. He had the aspiration to follow the displays1270 of inconceivable liberations. He practiced the qualities of the bodhisattva level. He analyzed on the level of samādhi. He was established on the level of the power of retention. He engaged in the level of prayer. He trained in the level of discernment. He was accomplishing the level of power.

33.

Chapter 33

Sthāvarā

33.1

Then Sudhana, the head merchant’s son, eventually reached the goddess of the earth, Sthāvarā, in the land of Magadha’s bodhimaṇḍa. When he arrived there, one million earth goddesses proclaimed to one another, “Someone who will be a refuge for all beings is coming here! Someone who has the essence of the tathāgatas and who will break open the enclosing egg of ignorance of all beings is coming here! Someone who is in the family of the kings of Dharma and will attain the state of an unimpeded, stainless king of the Dharma is coming here! Someone who is a hero with the thunderbolt weapon that has the great power of wisdom and who will subdue the circle of opponents is coming here!”

34.

Chapter 34

Vāsantī

34.1

Sudhana, the head merchant’s son, remembering the teaching of the earth goddess Sthāvarā, remembering the bodhisattva liberation called the essence of invincible wisdom, becoming adept in the meditation of bodhisattva samādhi, contemplating the way of the bodhisattva Dharma, analyzing the displays of bodhisattva liberation, viewing the very subtle wisdom of bodhisattva liberation, entering the ocean of the wisdom of bodhisattva liberation, with faith in the different wisdoms of bodhisattva liberation, realizing the mastery of the wisdom of bodhisattva liberation, and descending into the ocean of the wisdom of bodhisattva liberation, arrived at the location of the town of Kapilavastu.

35.

Chapter 35

Samantagambhīraśrīvimalaprabhā

35.1

Then Sudhana, the head merchant’s son, contemplating the night goddess Vāsantī’s first entry into the pure domain of aspiration to enlightenment, analyzing the arising of the essence of a bodhisattva, comprehending the ocean of bodhisattva prayer, purifying the bodhisattva path of perfections, overcoming the domain of the bodhisattva levels, augmenting the domain of bodhisattva conduct, following1324 an ocean of the setting-forth of bodhisattvas, looking at the ocean of the great illumination of omniscience, increasing the bodhisattva clouds of great compassion intent on saving all beings, and attaining the blessing of the completely good bodhisattva conduct and prayer of the night goddess Vāsantī that extends to the limits of all realms, went to the location of the night goddess Samantagambhīraśrīvimalaprabhā. Having reached her, he bowed his head to the feet of the night goddess Samantagambhīraśrīvimalaprabhā, circumambulated the night goddess Samantagambhīraśrīvimalaprabhā many hundreds of thousands of times, keeping her to his right, and then stood before her and, with palms together, said, “Āryā, I have developed the aspiration for the highest, complete enlightenment. However, I do not know how a bodhisattva practices on the level of a bodhisattva, how a bodhisattva sets forth, how a bodhisattva accomplishes.” [F.92.a]

36.

Chapter 36

Pramuditanayanajagadvirocanā

36.1

Sudhana, the head merchant’s son, was blessed by the instruction of the kalyāṇamitra; his mind practiced the words of the kalyāṇamitra; his mind had the perception of the kalyāṇamitra as a physician and himself as a patient; [F.96.a] his mind was contented by focusing on the vision of the kalyāṇamitra; his mind had obtained the opportunity to disperse the mountain of obscurations to the vision of the kalyāṇamitra; his mind had attained, through seeing the kalyāṇamitra, entry into the ocean of the ways of the great compassion that saves all the realms of beings; his mind had attained, through seeing the kalyāṇamitra, the illumination by wisdom of the ocean of the ways of the realm of phenomena.

37.

Chapter 37

Samantasattvatrāṇojaḥśrī

37.1

Then Sudhana, the head merchant’s son, aspiring to the night goddess Pramuditanayanajagadvirocanā’s samādhi of the bodhisattva liberation called the banner of the power1431 of vast, stainless, completely good joy, comprehending it, understanding it, knowing it, believing in it, undertaking it, pervading it, recollecting it, remembering it, and meditating on it,1432 practicing the instruction of the kalyāṇamitra and memorizing the instruction given by the night goddess Pramuditanayanajagadvirocanā in order to maintain the continuity of the teaching of instruction, approached the night goddess Samantasattvatrāṇojaḥśrī. Through contemplating1433 seeing a kalyāṇamitra, through the domain of all his faculties,1434 by going from place to place1435 to obtain the sight of a kalyāṇamitra, through looking in all directions, through being intent on searching for a kalyāṇamitra, through being free from all pride, [F.113.b] through the prowess1436 of pleasing a kalyāṇamitra, through being resolved to create a great accumulation of merit, through having become single-mindedly intent upon a kalyāṇamitra,1437 and through all his roots of merit,1438 he had gained the unwavering motivation for a kalyāṇamitra’s conduct of skillful methods, had developed an ocean of the power of diligence for increasing reliance on a kalyāṇamitra, and had prayed to dwell with and follow kalyāṇamitras equally in all kalpas.

38.

Chapter 38

Praśantarutasāgaravatī

38.1

Sudhana, the head merchant’s son, meditating on the night goddess Samantasattvatrāṇojaḥśrī’s bodhisattva liberation called the manifestations that guide beings that appear in all worlds, and contemplating it, having faith in it, engaging in it, increasing it, expanding it, augmenting it,1497 gaining power over it, illuminating it, and being absorbed in it, approached the night goddess Praśantarutasāgaravatī.

39.

Chapter 39

Sarvanagararakṣāsaṃbhavatejaḥśrī

39.1

Sudhana, the head merchant’s son, was meditating on, familiarizing himself with,1529 and cultivating the bodhisattva liberation called the display in each instant of mind of the arising of the power of vast delight. He was following, remembering, [F.148.a] and comprehending the instruction and teachings of the night goddess Praśantarutasāgaravatī, remembering each word and letter, the numerous countless aspects, the knowledge of the aspects of the nature of phenomena, and he was relying on it through his memory, analyzing it with his intelligence, comprehending it with his understanding,1530 increasing it with his intellect, feeling it with his body, practicing it, and engaging in it, and eventually he arrived where the night goddess Sarvanagararakṣāsaṃbhavatejaḥśrī was.

40.

Chapter 40

Sarvavṛkṣpraphullanasukhasaṃvāsā

40.1

Sudhana, the head merchant’s son, further meditating on, believing in,1554 and increasing the bodhisattva liberation called the entry into beautiful sounds and profound manifestations, went to where the night goddess Sarvavṛkṣpraphullanasukhasaṃvāsā was. He saw the night goddess Sarvavṛkṣpraphullanasukhasaṃvāsā seated upon a lion throne consisting of the saplings of precious trees, inside a kūṭāgāra made from the branches of all perfumed precious trees and encircled by an entourage of ten thousand night goddesses. [F.159.b]

41.

Chapter 41

Sarvajagadrakṣāpraṇidhānavīryaprabhā

41.1

Sudhana, the head merchant’s son, went to where the night goddess Sarvajagadrakṣāpraṇidhānavīryaprabhā was. He saw the night goddess Sarvajagadrakṣāpraṇidhānavīryaprabhā in the center of her entourage, seated upon a throne that contained kings of jewels that illuminated the dwellings of all beings. She had a body covered completely in a net of jewels that illuminated the ways of the realm of phenomena. Her body revealed the images of the sun, the moon, and all the planets, stars, and constellations. She had a body that manifested to the perception of beings in accordance with their wishes. She had a body such that her own body was perceived by all beings as having the same form as their bodies. She had a body that manifested perceptions of a vast, centerless, edgeless ocean of skin colors. She had a body that manifested practicing all paths of the practice of conduct. She had a body that could be perceived from every kind of orientation.1627 She had a body that was present in all worlds, filling all directions with the sound of thunder from the cloud of the Dharma and with various miraculous manifestations. She had a body that reached throughout the realm of space, at all times looking at how to benefit all beings. She had a body that paid homage and bowed down at the feet of all tathāgatas. She had a body that came before all beings, aiding them in the accumulation of roots of merit. [F.180.a] She had a body that possessed the mindfulness of keeping and never deviating from the motivation to accomplish and fulfill the prayer to receive and possess clouds of Dharma directly from all the tathāgatas. She had a body that filled all principal and intermediate directions with light that had no edge or center. She had a body that manifested the illumination and the spreading light of the lamp of Dharma, dispelling the darkness in all beings. She had a body that manifested as a stainless body of the wisdom that phenomena are like illusions. She had a body that manifested as a Dharma body free of darkness and dust. She had a body that appeared with the nature of being an illusion. She had a mind free of darkness that had realized the true nature. She had attained the illumination in all aspects of the light of wisdom. She had a mental body that was completely free of illness and had no pain. She had appeared from the realm of the enduring and indestructible Dharma body. She had a body that was the pure body of the stainless true nature, the state completely without kleśas, and which had the nature of the unlocated blessing of the tathāgatas.

42.

Chapter 42

Sutejomaṇḍalaratiśrī

42.1

Then Sudhana, the head merchant’s son, remembering the instruction of the night goddess Sarvajagadrakṣāpraṇidhānavīryaprabhā and meditating on, comprehending, and augmenting the bodhisattva liberation called the origin of the roots of merit that inspire the ripening of all beings, eventually arrived at the Lumbinī Forest.

42.2

He circumambulated the Lumbinī Forest, keeping it to his right, and then searched for Sutejomaṇḍalaratiśrī, the Lumbinī Forest goddess.

43.

Chapter 43

Gopā

43.1

Sudhana, the head merchant’s son, left the presence of Sutejomaṇḍalaratiśrī, the Lumbinī Forest goddess, and went to the location of the great city of Kapilavastu. [F.219.b]

43.2

While meditating on, comprehending, increasing, practicing, purifying,1744 contemplating, and examining the bodhisattva liberation called the miraculous manifestations at the birth of bodhisattvas throughout all the perceptions of countless kalpas, he came to the assembly hall of the bodhisattvas called the Illuminating Light of the Realm of the Dharma.

44.

Chapter 44

Māyādevī

44.1

Sudhana, the head merchant’s son, on the way to Māyādevī, undertaking the wisdom of practicing the scope of the activity of the buddhas, thought, “By what means can I see the kalyāṇamitras, honor them, meet them,1846 accompany them,1847 learn their qualities, know the field of their speech, understand the succession of their words, and possess the teachings of the kalyāṇamitras who have six āyatanas that have risen above all worlds; who have bodies that have transcended all attachments; who follow the path of unimpeded movement; who have pure Dharma bodies; who have bodies that are manifestations of illusory physical activities; who perform conducts in the world that are the illusions of wisdom; who have forms and bodies1848 from prayer;1849 who have bodies that are not born and do not cease; who have bodies that are neither true nor false; who have bodies that do not pass away or perish; who have bodies that do not originate and are not destroyed; who have bodies that have the single characteristic of having no characteristics; who have bodies that have no attachment to duality; who have bodies that are based on having no basis; who have bodies that do not decay1850 or diminish; [F.256.a] who have bodies without thoughts, like reflections; who have active bodies that are like dreams; who have bodies that do not depart, like the surface of a mirror; who have bodies that are established in peace, like the absence of directions; who have bodies that pervade all directions; who have bodies that have no differentiation between the three times; who have bodiless bodies of mind that are bodies without thought; who have bodies that have transcended the path of sight in all worlds; who have bodies that have been tamed through the path of completely good vision; and who have the unimpeded field of activity of space?”

45.

Chapter 45

Surendrābhā

45.1

Sudhana went to the paradise of the lord of Trāyastriṃśa and approached the deva maiden Surendrābhā, the daughter of the deva Smṛtimat. He bowed his head to the feet of the deva maiden Surendrābhā, circumambulated the deva maiden Surendrābhā many hundreds of thousands of times, keeping her to his right, and then stood before the deva maiden Surendrābhā with his palms together in homage and said, “Āryā, goddess, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Āryā, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”

46.

Chapter 46

Viśvāmitra

46.1

Sudhana descended from the paradise of the lord of Trāyastriṃśa and eventually came to Viśvāmitra, the teacher of children, in the city of Kapilavastu. When he came to him, he bowed his head to the feet of Viśvāmitra, the teacher of children; circumambulated Viśvāmitra, the teacher of children, many hundreds of thousands of times, keeping him to his right; and then stood before Viśvāmitra, the teacher of children, with his palms together in homage and said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Ārya, I have heard that you give instruction and teachings to bodhisattvas! Ārya, I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!” [F.273.b]

47.

Chapter 47

Śilpābhijña

47.1

Sudhana went to where Śilpābhijña, the head merchant’s son, was present. When he came to him, he bowed his head to the feet of Śilpābhijña, the head merchant’s son, then stood before Śilpābhijña, the head merchant’s son, with his palms together in homage and said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Ārya, I have heard that you give instruction and teachings to bodhisattvas! Ārya, I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”

48.

Chapter 48

Bhadrottamā

48.1

Sudhana, the head merchant’s son, went to the town called Vartanaka in the region of Kevalaka and approached the kalyāṇamitra Bhadrottamā. When he approached the kalyāṇamitra Bhadrottamā, he bowed his head to her feet, and then he stood before the kalyāṇamitra Bhadrottamā with his palms together in homage and said, “Āryā, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. [F.276.b] Āryā, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”

49.

Chapter 49

Muktāsāra

49.1

Sudhana, the head merchant’s son, eventually arrived in the southern region, and in the town of Bharukaccha he approached the goldsmith Muktāsāra. He bowed his head to the feet of the goldsmith Muktāsāra and then, standing before him with his palms together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.

50.

Chapter 50

Sucandra

50.1

Sudhana went to the householder Sucandra, bowed his head to the feet of the householder Sucandra, stood before him, and, with his palms together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Ārya, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”

51.

Chapter 51

Ajitasena

51.1

Sudhana eventually reached the town of Roruka and approached the householder Ajitasena, bowed his head to the feet of the householder Ajitasena, stood before him, [F.278.b] and, with his palms together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Ārya, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”

52.

Chapter 52

Śivarāgra

52.1

Sudhana eventually reached the village of Dharma and approached the brahmin Śivarāgra. He bowed his head to the feet of the brahmin Śivarāgra, stood before him, and, with his palms together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Ārya, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”

53.

Chapter 53

Śrīsaṃbhava and Śrīmati

53.1

Sudhana eventually reached the town of Sumanāmukha and approached the boy Śrīsaṃbhava and the girl Śrīmati. He bowed his head to their feet, stood before them with his palms together in homage, and said, “Āryas, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Āryas, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”

54.

Chapter 54

Maitreya

54.1

Sudhana, the head merchant’s son, his mind moistened by the instructions of the kalyāṇamitra, contemplated bodhisattva conduct. Thinking of how his many bodies in the past had failed to practice perfect conduct, he made resolute the strength of his body. Thinking of how his body and mind throughout the past, even though pure, were the worthless continuation of a saṃsāric mind, he applied the attention of his mind to conduct. Thinking how his actions throughout the past had been impure, had been devoted to the world, and were worthless hardships, he contemplated accomplishing in the present that which is very meaningful. [F.289.a] Thinking how throughout the past he had developed thoughts through incorrect examination, he generated the strength to create the correct examination of bodhisattva conduct. Thinking how his past bodies had a range of activity1973 dedicated to engaging in self-benefit, he made firm the strength of his superior, higher motivation to engage in benefiting1974 all beings. Thinking how in the past he had the flavorless conduct of continually seeking what was desired, he increased the great force of the power for attaining relief through engaging in obtaining the Dharma of the buddhas. Thinking how in the past he had engaged in conduct through an incorrect motivation, he purified1975 the flow of his mind in the present with a correct view that was free of error and with dedication to bodhisattva prayer. Thinking how in the past he fruitlessly had no diligence in his undertakings and practiced without diligence, in the present he motivated his mind and body by generating the diligence for remaining prepared to gather the Dharmas of the buddhas. Examining how he and others had been lost in the lower realms and1976 the five classes of beings, and thinking how in the past he had not taken care of his body, he increased a vast, powerful rejoicing and aspiration for maintaining a body with the power to accomplish all the Dharmas of the buddhas, take care of all beings, and serve all kalyāṇamitras. [F.289.b]

55.

Chapter 55

Mañjuśrī

55.1

Sudhana, the head merchant’s son, after passing through a hundred and ten towns, came to the district called Sumanāmukha, where, while thinking of and looking for Mañjuśrī Kumārabhūta, he was aspiring and praying to see Mañjuśrī Kumārabhūta and continually yearning to meet him.

55.2

Then Mañjuśrī Kumārabhūta, from a distance of a hundred and ten yojanas, extended his hand and placed it upon the head of Sudhana, the head merchant’s son, who was in the town of Sumanāmukha, and said, “Well done, well done, noble one! Someone who does not have the power of faith, who has a mind that wearies, who has thoughts of despondency, who abandons practice, who turns away from diligence, who is pleased by having a few qualities, who remains clinging to a single root of merit, who is not skilled in accomplishing the conduct and prayer, who is not in the care of a kalyāṇamitra, and who does not consider the buddhas is unable to know the true nature of phenomena in this way, or to know this kind of way and this kind of range of activity, or to know this kind of place or enter it, or to believe in it or examine it or understand it or attain it.”

56.

Chapter 56

Samantabhadra and “The Prayer for Completely Good Conduct”

56.1

Sudhana, the head merchant’s son, who had reverenced as many kalyāṇamitras as there are atoms in the world realms of a billion-world universe; who had the motivation to gather the accumulations for omniscience; who correctly held and practiced the instructions and teachings of all kalyāṇamitras; who in the presence of all kalyāṇamitras gave rise to the same aspiration as they did; who had the realization that pleased and was not displeasing to all kalyāṇamitras; who followed the ocean of the ways of the instructions and teachings of all kalyāṇamitras; who had the essence that arises from the ocean of the aspiration of great compassion; who had shone on all beings with the clouds of the ways of great love; who had a body that increased the power of great joy; who was active2179 in complete peace within the vast bodhisattva liberations; who had the vision focused on whatever emanates from all gateways;2180 who had perfected the practice of the ocean of the qualities of all tathāgatas;2181 who had followed the path of aspiration of all the tathāgatas;2182 who had increased the power of diligence in the accumulation of omniscience; who had a mind with the perfect development of the motivation and aspiration of all bodhisattvas; who had comprehended the succession of all the tathāgatas in the three times; [F.345.b] who had realized the ocean of the ways of the Dharmas of all buddhas; who had followed the ocean of the ways of the Dharma wheels of all the tathāgatas; who had the range of activity of manifesting the appearance of taking birth in all worlds; who had comprehended the ocean of the ways of the prayers of all bodhisattvas; who was established in bodhisattva conduct in all kalpas; who had attained the illumination of the scope of omniscience; who had increased all the powers of a bodhisattva; who had attained the illumination of the path to omniscience; who had attained the unobscured illumination of all directions; who had the realization that pervades the ways of the entire realm of phenomena; who had accomplished the illumination of the ways of all realms; who had engaged in the appropriate way with the activities of the vast extent of beings; who had demolished all the precipices and mountains of obscurations; who had followed the unobscured true nature of phenomena; who was active2183 in complete peace in the bodhisattva liberations that have the essence of all the surfaces and bases in the realm of phenomena; who was seeking the range of activity of all the tathāgatas; who had been blessed by all the tathāgatas; who was established in being active2184 in the range of activity of a bodhisattva; who had heard the name of the bodhisattva mahāsattva Samantabhadra; who had heard of his bodhisattva activity; who had heard of his special prayers; who had heard of his special entry and dwelling in the accomplishment of accumulation; who had heard of his special path of accomplishment and setting forth; [F.346.a] who had heard of his way of activity on the completely good level; who had heard of the accumulations of his level; who had heard of his power for attaining that level; who had heard of his ascending to that level; who had heard of his being established on that level; who had heard of his reaching that level through leaving the previous levels; who had heard of the range of activity of that level; who had heard of the blessings of that level; who had heard of his dwelling on that level; and who yearned and thirsted for the sight of the bodhisattva Samantabhadra; with a motivation as vast as space that had risen above all clinging; with a perfect meditation that perceived all2185 realms; with a mind that had transcended all attachments; with an unobscured range of activity in all phenomena; with an obstructed mind that pervaded the entire ocean of the directions; with an unobscured mind that ascended to the scope of perception of omniscience; with a pure mind that had the pure vipaśyanā that adorns a bodhimaṇḍa; with a perfectly distinct mind that comprehended the ocean of the Dharmas of all the buddhas; with a vast mind that pervaded all realms of beings in order to ripen and guide them; with an immense2186 mind that purified all buddha realms; with a measureless mind that manifested his appearance within the assemblies of the followers of all buddhas; and with an inexhaustible and endless mind that dwelled in all kalpas and had the conclusive strengths, fearlessnesses, and unique qualities of all the tathāgatas, Sudhana, in the bodhimaṇḍa, which had the supreme vajra as its essence, was seated upon a lotus seat that was a mass of all jewels, gazing at the lion throne that was the seat of the Tathāgata. [F.346.b]

Colophon

c.1

This was translated and revised by the Indian upādhyāyas Jinamitra and Surendrabodhi and by the chief editor Lotsawa Bandé Yeshé Dé and others.2232

Tibetan Editor’s Colophon

Tashi Wangchuk

c.2

A Multitude of Buddhas is the marvelous essence of the final, ultimate, definitive wheel from among the three wheels of the Sugata’s teaching. It has many other titles, such as The Mahāvaipulya Basket, The Earring, The Lotus Adornment, and so on.

c.3

It has seven sections:2233 A Multitude of Tathāgatas,2234 The Vajra Banner Dedication,2235 The Teaching of the Ten Bhūmis,2236 The Teaching of Completely Good Conduct,2237 [F.362.b] The Teaching of the Birth and Appearance of the Tathāgatas,2238 The Transcendence of the World,2239 and Stem Array.2240 These are subdivided into forty-five chapters.

c.4

According to Butön Rinpoché and others, it contains thirty-nine thousand and thirty verses, a hundred and thirty fascicles, and an additional thirty verses. In the Tshalpa Kangyur edition there are a hundred and fifteen fascicles, the Denkarma edition has a hundred and twenty-seven fascicles,2241 and present-day editions have various numbers of fascicles.2242

c.5

This sūtra was first received from Ārya Nāgārjuna by Paṇḍita Buddhabhadra and Paṇḍita Śikṣānanda (652–710), and they both translated it into Chinese. It is taught that Surendrabodhi and Vairocanarakṣita became principal editors for a Chinese translation.

c.6

As for the lineage of the text, there is the lineage from China: The perfect Buddha, Ārya Mañjuśrī, Lord Nāgārjuna, the two paṇḍitas mentioned above, and Heshang Tushun. Then the lineage continued through others until Üpa Sangyé Bum received it from Heshang Gying-ju. Then that lineage was passed on through Lotsawa Chokden and has continued up to the present time.

c.7

The lineage from India is as follows:

It was passed from Nāgārjuna to Āryadeva, and then Mañjuśrīkīrti, and so on, until Bari Lotsawa received it from Vajrāsana. It is taught that the lineage then continued through Chim Tsöndrü Sengé, the great Sakya Lord,2243 and so on.

c.8

However, I have not seen any other text or history of a translation made by any other lotsawa or paṇḍita other than those listed in the colophon to this translation into Tibetan.

c.9

The king of Jangsa Tham2244 had a complete Kangyur made that was based on the Tshalpa Kangyur. At the present time this is known as the Lithang Tshalpa Kangyur (1609–14). I considered this to be a reliable source and so have made it the basis for this edition. However, it has many omissions, accretions, and misspellings, and therefore I have at this time corrected it by seeking out many older editions.

c.10

There are variant Indian texts and conflicting translations, and I have not been able to ascertain from them a definitive single meaning or correct words. Nevertheless, this text is nothing but a valid edition.

c.11

There are varying translations of terms that have been left unrevised, as there is no contradiction in meaning. For example, it has rgyan instead of bkod pa;2245 ’byam klas instead of rab ’byams;2246 so so yang dag par rig pa instead of tha dad pa yang dag par shes pa;2247 thugs for dgongs pa;2248 [F.363.a] nyin mtshan dang zla ba yar kham mar kham dang instead of nyin mtshan dang yud du yan man dang;2249 and tha snyad instead of rnam par dpyod pa.2250

c.12

Sanskrit words have many cases and tenses, so that although the Tibetan lotsawas and paṇḍitas, who had the eyes of the Dharma, translated their meaning, their tenses, cases, and so on are difficult to discern. Those are the majority of the examples of uncertainty, and there are also a few other kinds, but they are nevertheless in accord with Tibetan grammar.

c.13

In most texts there are many archaic words, so that the meaning of the translation is not clear, but there is a consistency when those words are all in archaic Tibetan. However, there appears to have occurred in later times a strong adulteration of the text so that there is a mixture of archaic and modern forms. There are also unreliable placements of the shad mark that differentiates clauses, but all these have been left as they are because these faults are few and minor. Therefore, this revision has been diligently edited without becoming analogous to knocking down the ancient megaliths of the southern regions.

c.14

May this remain for the entire kalpa within the circle of the Cakravāla Mountains, as bright as the sun and moon, as the glory of the merit of nonsectarian beings and the precious teaching of the Buddha.

c.15

This was printed in the water tiger year called dge byed (1722),2251 in the presence of Tenpa Tsering (1678–1738), the divine Dharma king who rules in accordance with the Dharma, who has the vast, superior wealth of the ten good actions, and who is a bodhisattva as a ruler of humans and the source of happiness in the four regions of greater Tibet.

c.16

This was written by the attendant Gelong Tashi Wangchuk, who in the process of revision was commanded to become its supervisor.

c.17

Ye dharmahetuprabhavā hetun teṣān tathāgato hy avadat. Teṣāñ ca yo nirodha evaṃ vādī mahāśramanaḥ.

(The Tathāgata has taught those causes that are the causes for the arising of phenomena, and the great Śramaṇa, in that way, taught that which is their cessation.)

Notes

n.1

See colophon, c.3.

n.2

Pekar Zangpo, mdo sde spy’i rnam bzhag (2006), 18.

n.3

This depiction of Śākyamuni as a Vairocana emanation has its precedent in a sūtra that was never translated into Tibetan but exists in Chinese translation: the Brahmajālasūtra. This sūtra introduces the Buddha Vairocana as the primordial buddha who is the source of ten billion Śākyamunis who exist simultaneously in ten billion different worlds. This sūtra should not be confused with the Brahmajālasūtra that exists both in the Pali canon and in the Tibetan Kangyur (Toh 352).

n.4

See Peter Alan Roberts, trans., The Ten Bhūmis, Toh 44-31.

n.5

There is evidence for Mahāyāna sūtras originating in northern India. In his Genealogies of Mahāyāna Buddhism, Joseph Walser argues that the “core portion” of The Perfection of Wisdom in Eight Thousand Lines (Toh 12, Aṣṭasāhasrikāprajñāpāramitā) was most probably written in the second half of the first century in Mathura, which is located in present-day Uttar Pradesh. He also offers the tentative conclusion that it was written by “a Sarvāstivādin monk residing at Buddhadeva’s Guhavihāra outside of Maṭ.” See Walser (2018), 242.

n.6

Osto notes that Etienne Lamotte, Edward Conze, and Nalinaksha Dutt all regard the Mahāsāṃghika as the source of the Mahāyāna tradition. See Osto (2008), 157, n. 5. Paul Williams argues that at least some Mahāyāna sūtras emerged from the Mahāsāṃghika: “There can be no doubt that at least some early Mahāyāna sūtras originated in Mahāsāṃghika circles. In the lokottaravāda supramundane teachings we are getting very close to a teaching well-known in Mahāyāna that the Buddha’s death was also a mere appearance; in reality he remains out of his compassion, helping suffering humanity, and thence the suggestion that for those who are capable of it the highest religious goal should be not to become an Arhat but to take the Bodhisattva vows, embarking themselves on the long path to a supreme and totally superior Buddhahood.” See Williams (2009), 21. This view has been contested by a number of scholars, however, including Paul Harrison, who maintains in his “Searching for the Origins of the Mahāyāna: What Are We Looking For?” that it is impossible to draw a clear connection between the Mahāyāna and a single sect, maintaining instead that the Mahāyāna was a loose set of related movements that cut across Buddhist India. For a fine summary of scholarship concerning the origins of the Mahāyāna, see Osto (2008), 105–16.

n.7

Toh 127. See translation in Peter Alan Roberts, trans., The King of Samādhis Sūtra, 84000: Translating the Words of the Buddha, 2018.

n.8

Osto (2008), 108–9.

n.37

According to the Sanskrit. There is no division into chapters in the Tibetan, see Introduction i.65. In Śikṣānanda’s eighty-fascicle Chinese translation (hereafter, “the Chinese”), this is presented as the thirty-ninth sūtra in twenty-one fascicles, from 60 to 80. Each fascicle bears the title 入法界品 (ru fa jie pin), number 39, and a serial number ranging from 1 to 21; for example, fascicle 60 is entitled 入法界品第三十九之一 (ru fa jie pin di san shi jiu zhi yi), the first segment of the thirty-ninth sūtra, Entry into the Realm of the Dharma.

n.38

According to the Sanskrit and such Kangyurs as the Degé, which have shes pa dam pa’i ye shes. Lithang and Choné Kangyurs have shes rab dam pa’i ye shes. Yongle and Kangxi have ye shes rab dam pa’i ye shes.

n.39

According to the Sanskrit. The Tibetan has brtan pa dam pa’i ye shes.

n.40

According to the Sanskrit and the Chinese. The Tibetan blo gros chen po’i gzi brjid appears to translate from mahāmatitejas.

n.41

This is followed in the Sanskrit by Samantaprabhatejas, which would have been translated into Tibetan as kun nas ’od gyi gzi brjid. The Chinese appears to have conflated these three similar names into one as 普吉祥威力 (pu ji xiang wei li).

n.42

Construction from the Tibetan. Not present in the Sanskrit or the Chinese.

n.43

According to the Sanskrit, the Chinese, and most Kangyurs, which have shin tu rnam par lta ba’i myig. Yongle, Lithang, Kangxi, and Choné have rnam par dag pa’i in error for rnam par lta ba’i. In the Sanskrit this is followed by Avalokitanetra, which is absent in both the Chinese and the Tibetan, most likely the result of a scribal omission due to the similarity of the names.

n.44

In the Sanskrit and the Chinese this is followed by “the bodhisattva Samantanetra,” which is not present in the Tibetan.

n.45

The Sanskrit has “bodhisattva mahāsattva.” The Chinese ends all names with “bodhisattva.”

n.46