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སྡོང་པོས་བརྒྱན་པ།

The Stem Array
Pramuditanayanajagadvirocanā

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 1.0.29 (2024)

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co.

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.

ac.2

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]

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.

Thus, he approached the night goddess Pramuditanayanajagadvirocanā.

36.2

The night goddess Pramuditanayanajagadvirocanā, in order to further increase the ripening of his accumulation of the roots of merit through approaching a kalyāṇamitra, blessed approaching a kalyāṇamitra as arising from a great accumulation, blessed going to a kalyāṇamitra as great prowess, blessed approaching a kalyāṇamitra as diligence in actions that is difficult to realize, blessed approaching a kalyāṇamitra as reliance1331 throughout a long time, blessed approaching a kalyāṇamitra as going into centerless and limitless directions, blessed approaching a kalyāṇamitra as the source for dwelling together for a long time, blessed approaching a kalyāṇamitra as the source of perceiving infinite tasks being completed, blessed approaching a kalyāṇamitra as the prowess of an accumulation of centerless and limitless displays of the path, blessed approaching a kalyāṇamitra as prowess through every gateway, [F.96.b] and blessed approaching a kalyāṇamitra as the prowess of undeviating arrival.

36.3

Sudhana, the head merchant’s son, approached the night goddess Pramuditanayanajagadvirocanā in this way: approaching a kalyāṇamitra with diligent dedication in the accumulation of omniscience; approaching a kalyāṇamitra with the prowess of accomplishing an ocean of great prayers; approaching a kalyāṇamitra with the resolve to undergo suffering for the sake of a single being until the conclusion of the last future kalpa; approaching a kalyāṇamitra with the prowess of remaining for a long time1332 within a single atom, emitting sound1333 throughout the entire realm of phenomena while wearing the armor of diligence; approaching a kalyāṇamitra while moving at great speed through the entire extent of the ocean of directions; approaching a kalyāṇamitra while maintaining all bodhisattva conduct of future kalpas in a single pore of the body; approaching a kalyāṇamitra with the attainment of bodhisattva conduct and in each instant of mind dwelling in omniscient wisdom; approaching a kalyāṇamitra while intent on following the path and the display of miracles of the tathāgatas of the three times; approaching a kalyāṇamitra while following the path of entering the stream of all the ways of the realm of phenomena; and approaching a kalyāṇamitra without deviating from being focused on all the ways of the realm of phenomena and pervading the entire realm of phenomena. [F.97.a]

36.4

He saw the night goddess Pramuditanayanajagadvirocanā seated on a flower in the center of a lion throne within the circle of the assembly of the Bhagavat, resting in the bodhisattva samādhi called the banner of the power of vast, stainless, completely good joy.

36.5

He saw emanating from all her pores clouds of manifestations of the practice of the perfections, such as generosity, which delighted all beings, which brought pleasure to all beings, and which were various kinds of beauty for all beings.

36.6

They were like this: he saw clouds of manifestations of the practice of generosity in accord with the aspirations, perceptions, and languages of all beings, in order to benefit beings without causing discord, in order for there to be no concern for all material things, in order to give equally to all beings, in order for there to be impartiality toward all beings, in order to give respectfully to all beings, in order to give all inner and outer things, in order to manifest the generosity that is difficult,1334 and in order to manifest in all worlds the practice of generosity according to the wishes of beings.

36.7

He saw clouds of manifestations of the countless difficult acts of generosity by the bodhisattvas that appear in the three times, [F.97.b] which being emanated were perceived by all beings within the vast extent of the worlds in the ten directions.

36.8

It was like this: because of her attainment of the inconceivable miraculous powers of the might of bodhisattvas, he saw, issuing forth from all her pores, clouds of emanated bodies of various beings, equal in number to that of all beings, which spread throughout all beings within all world realms, demonstrating directly to them the unwavering commitment to vows of discipline; demonstrating throughout the realms of beings the field of the various vows of discipline of1335 asceticism; demonstrating nondependence on all worlds, no concern for all fields of perception, and the rejection of all locations in saṃsāra; demonstrating entering the gateway to the decline of the good fortune of devas and humans;1336 demonstrating the field of unattractiveness; dispelling the incorrect perception of attractiveness in the world; revealing the nature of phenomena to be impermanence, instability, destruction, and change; showing the true nature of all that is composite to be suffering and the absence of a self; yearning to dwell inseparably within the field of activity of the tathāgatas; inspiring beings toward the perfectly stainless conduct of the tathāgatas; teaching to beings, in accordance with their aspirations and languages, the practice of correct conduct; manifesting the lovely scent of correct conduct that brings satisfaction to beings; [F.98.a] and ripening all beings.

36.9

He saw, issuing forth from all her pores, clouds of emanated bodies of various colors, which were as numerous as all beings, teaching the endurance by all beings of the major and minor parts of their bodies being cut off; teaching the endurance by all beings of harm to their bodies; teaching the endurance by all beings of being falsely reviled, censured, reproached, disgraced, and threatened; teaching the imperturbability of all beings; teaching all beings1337 to be neither uplifted by honors nor made downcast by disrespect;1338 teaching humility in all beings; teaching the unceasing wisdom of the unceasing patience toward the nature of all phenomena; teaching the practice of patience that eliminates the kleśas in all beings; turning all beings away from misshapen bodies with ugly color; teaching1339 the supreme pure color of the tathāgatas; and ripening beings.

36.10

He saw, issuing forth from all her pores, clouds of emanated bodies of various colors, shapes, and sizes, equal in number to that of all beings, which spread everywhere in accordance with the aspirations of beings, teaching exertion in diligence for the great accumulation of omniscience; [F.98.b] the diligence that puts to flight all discord from the māras; the diligence that is constant and unwavering in undertaking the attainment of enlightenment; the diligence for rescuing all beings from the ocean of saṃsāra; the diligence that turns beings away from all the paths that lead to unfortunate existences, calamitous existences, terrible existences, and downfalls; the diligence for shattering to pieces the mountain of ignorance; the diligence that never wearies in serving and making offerings to all the tathāgatas; the diligence for receiving and holding the Dharma wheel of all the buddhas; the diligence for shattering and scattering the mountain of all obscurations; the diligence that never wearies of ripening and guiding all beings; and the diligence for purifying all buddha realms and teaching the pure, unsurpassable diligence of the tathāgatas, and he saw them ripening beings.

36.11

He saw, issuing forth from all her pores, clouds of emanated bodies of various colors and shapes that through various methods brought joy to beings; prevented unhappiness; condemned all delights in desire; proclaimed in the world the quality of a sense of shame; brought beings to control of their senses; praised the unsurpassable conduct of celibacy; taught the fearfulness of the world of desire and the realm of Māra; taught all the worlds that are the range of desire, even to those who were free from delighting in desires; caused beings to delight in the pleasures of the Dharma; [F.99.a] enabled the successive attainment of the gateways1340 to dhyāna, samādhi, and samāpatti; described the mind that comprehends the elimination of all kleśas in all beings; taught all the miraculous manifestations of the ocean of bodhisattva samādhis; taught the miracles and supremacy of the higher cognitions of the bodhisattvas; brought joy to all beings; increased enthusiasm;1341 created happiness; dispelled unhappiness; caused the attainment of faultless minds; made minds skillful; purified thoughts; clarified the senses; brought physical bliss; magnified the power of delight in the Dharma; and thus ripened beings.

36.12

He saw, issuing forth from all her pores, clouds of various bodies resembling all bodies that appear, in order to appear in accordance with the wishes of all beings within all realms, demonstrating unwearyingly going into the presence of kalyāṇamitras;1342 demonstrating unwearying service and attendance to ācāryas, gurus, and kalyāṇamitras;1343 demonstrating the diligence that never wearies of receiving and holding the turning of the Dharma wheel of all the tathāgatas; describing the way of comprehending the ocean of all the buddhas; [F.99.b] contemplating the ocean of all Dharma entrances; explaining the characteristics, natures, and ways of all Dharmas; teaching the entrances into the samādhis of all Dharmas;1344 teaching the range of wisdom that dispels the ocean of questions and doubts of all beings;1345 teaching the vajra of wisdom that destroys the mountains of wrong views of all beings; teaching, with every instant of mind, the rising of the disk of the sun of wisdom that dispels the darkness of the ignorance of all beings; and ripening beings1346 by bringing happiness to all beings.

36.13

He saw, issuing forth from all her pores, clouds of emanations of many bodies of inconceivable colors and shapes, equal to those of all beings, becoming present before all beings in accordance with their motivations and aspirations, and teaching, giving instructions by having mastered various languages, the knowledge of what is meritorious in the world and what is not meritorious.1347 He saw the worldly deeds that should be accomplished, the description of the origin of all three realms, the explanation of the direction that leads to leaving all three realms, the teaching of the direction that leads to leaving the unendurable misery1348 of wrong views, and thereby the teaching of the unique path to omniscience, the teaching of the transcending of the path of the śrāvaka and pratyekabuddha levels, the teaching of being unstained by anger or love toward those who show respect and those who disrespect, the teaching of nonengagement with the gateways1349 to either saṃsāra or nirvāṇa, the teaching of the unceasing successive passage from one place to another such as the Tuṣita paradise, [F.100.a] the teaching of the unceasing succession of going to the bodhimaṇḍa and attaining complete buddhahood, and the ripening of beings for omniscience.

36.14

He saw, issuing forth from all her pores, clouds of emanated bodies as numerous as the atoms in all buddha realms and visibly present in all worlds of beings. They were describing the completely good bodhisattva conduct and prayer; describing the special prayer for the perfect purification of the entire realm of phenomena; describing the purification of the entire ocean of world realms in each instant of mind; describing continuous service and offering to all the tathāgatas; teaching the continuous entry into the ocean of all the ways of the Dharma in each instant of mind; describing the continuous entry into the ocean of the ways of the realm of phenomena, which are as numerous as the atoms in the entire ocean of world realms, in each instant of mind; describing the continuous teaching of the purification of the path to omniscience while remaining resolutely throughout all future kalpas in all realms; describing continuous entry into the strengths of the tathāgatas in each instant of mind; teaching continuous entry into the ocean of all the ways of the three times; teaching the continuous manifestation of miraculous powers in all realms; and establishing all beings in omniscience through the teaching of bodhisattva prayer and conduct. [F.100.b]

36.15

He saw, issuing forth from all her pores, clouds of emanated bodies as numerous as the minds of all beings, and in the presence of all beings teaching the limitless strength of the accumulation of omniscience; teaching the inexhaustible, indestructible,1350 and everlasting strength of the mind that knows all phenomena; teaching the irreversible, nonregressive, invincible, ever-continuing,1351 unsurpassable strength of the attainment of all bodhisattva conduct; teaching the bodhisattva strength that is unstained by any of the faults of saṃsāra; teaching the bodhisattva strength that disperses the entire army of Māra; teaching the bodhisattva strength that is unafflicted by the stains of any of the kleśas; teaching the bodhisattva strength that disperses the mountain of all karmic obscurations; teaching the bodhisattva strength of great compassion that continues throughout all kalpas with unwearying bodhisattva conduct; teaching the bodhisattva strength that brings happiness to all beings by shuddering and shaking all buddha realms; teaching the bodhisattva strength that defeats all the hosts of māras and adversaries; and elucidating in the world the great strength of the wisdom of turning the Dharma wheel and thus ripening all beings for omniscience. [F.101.a]

36.16

He saw, issuing forth from all her pores, clouds of emanated bodies, as numerous as the minds of all beings, which spread throughout the infinite realms of beings in the ten directions, teaching in accordance with the motivations and aspirations of beings the prowess of bodhisattva conduct and wisdom; teaching the wisdom that comprehends the ocean of all the realms of beings; teaching the wisdom that comprehends the ocean of the minds of all beings; teaching the wisdom that knows the ocean of the faculties of all beings; teaching the wisdom that comprehends the ocean of the conducts of all beings; teaching the wisdom that always knows the time for ripening and guiding all beings; teaching the wisdom that resounds throughout the entire realm of phenomena; teaching the wisdom that pervades everywhere, in each instant of mind, the ocean of all the ways of knowing the entire realm of phenomena; teaching the knowledge of the formation and destruction of the ocean of all world realms; teaching the knowledge of the basis, shape, and arrayed displays of all world realms; and teaching the knowledge of emanating offerings to all the tathāgatas, going into their presence, making offerings, rendering service, and possessing clouds of Dharma wheels. And by teaching in that way the practice of the perfection of knowledge, they were bringing happiness to beings, making their minds clear, creating joy, increasing aspiration, dispelling unhappiness, purifying1352 the mind, [F.101.b] creating a faultless mind, clarifying the senses, creating the power of aspiration, and causing irreversible progress toward omniscience.

36.17

In the same way that he saw beings being ripened in worlds through the teaching of the practice of the perfections, he saw the night goddess Pramuditanayanajagadvirocanā proclaiming all the bodhisattva Dharmas: the initial accumulation of developed motivation; the methods for serving and venerating kalyāṇamitras; approaching the feet of tathāgatas and making offerings to them and attending them; every method for practicing good qualities; making the most difficult of gifts through the practice of the perfection of generosity; the methods for training in the perfection of correct conduct; all the methods for giving up the great power of kingship, retinues, and great power over enjoyments and becoming a renunciate; all the accomplishments of patience in the domain of vows of discipline and great asceticism that are difficult to undertake in this world; all resolute engagement in the bodhisattva vows of discipline; the ocean of the qualities of firm bodhisattva commitments; the endurance1353 of the bad actions, bad speech,1354 and bad thoughts1355 of all realms of beings; the endurance of harm to the body and the mind; the patience of the nonperishing1356 nature of the Dharma;1357 the patience of belief in all Dharmas; [F.102.a] the patience of realizing the nature of the Dharma; the diligence for engaging in undertaking omniscience; the diligence for accomplishing all the qualities of buddhahood; the practice of the perfection of diligence; the accumulation of the perfection of meditation; dedication to the perfection of meditation; the pure practices that accomplish the perfection of meditation; the miraculous powers from the attainment of bodhisattva samādhis; the entry through an ocean of samādhi gateways; the practices of the perfection of meditation; the accumulation of the perfection of wisdom; the ways of purifying the sun disk of great bodhisattva wisdom; the ways of accumulating1358 the clouds of great wisdom; the accumulations of the great treasure of wisdom; the ways of analyzing the great ocean of wisdom; dedication to purification1359 and skill in great methods; the bodies from the perfection of great bodhisattva prayers; the accomplishment of the perfection of great prayers; the practice of the perfection of great prayers; the dedication in the past to the perfection of great prayers; [F.102.b] the great accumulations for attaining the perfection of strength; the conditions for the perfection of strength; the great ocean of the ways of the perfection of strength; the teaching of the perfection of strength; the dedication in the past to the perfection of strength; the practice of the perfection of knowledge; the ways of the perfection of knowledge; the ways of the purification of the perfection of knowledge; the direction of the perfection of knowledge; following the perfection of knowledge; the vastness of the perfection of knowledge; absorption in the ways of the perfection of knowledge; focusing on the ways of the perfection of knowledge;1360 following the vastness of the perfection of knowledge; the pervasion of the perfection of knowledge; the extent of the perfection of knowledge; the assemblage of the perfection of knowledge;1361 dedication in the past to the accomplishment of the perfection of knowledge; the arrangement of the arising of entry into the classification of the kinds of practice of the perfection of knowledge; possessing the ways of absorption in the perfection of knowledge;1362 seeking the knowledge of Dharma that encompasses what is Dharma and what is not Dharma;1363 seeking the knowledge of karma; seeking the knowledge of realms; [F.103.a] seeking the knowledge of kalpas; seeking the knowledge of times;1364 seeking the knowledge of the occurrence of buddhas; seeking the knowledge of buddhas; seeking the knowledge of the bodhisattvas; seeking the knowledge of the arising of bodhisattva motivation; seeking the knowledge of the presence of bodhisattvas; seeking the knowledge of the arising of bodhisattvas; seeking the knowledge of the setting-forth1365 of bodhisattvas; seeking the knowledge of prayers; seeking the knowledge of the Dharma wheels of bodhisattvas; seeking the knowledge of the analysis of the Dharma by bodhisattvas; seeking the knowledge of the ways of the sea of Dharma of the bodhisattvas; seeking the knowledge of the ocean1366 of Dharma of the bodhisattvas; seeking the knowledge of the turning1367 of the Dharma wheel of the bodhisattvas; seeking the knowledge of the treasure of the Dharma of the bodhisattvas; and seeking the knowledge of the state of the Dharma of the bodhisattvas. Clouds of bodies of beings of various colors emitted from each of the night goddess Pramuditanayanajagadvirocanā’s pores ripened beings through all the limitless and centerless bodhisattva practices1368 endowed with the perfection of knowledge.

36.18

They were like this: he saw clouds of bodies that were like those of the Śuddhāvāsa devas of the Akaniṣṭha, Sudarśana, Sudṛśa, Atapa, and Avṛha paradises issuing forth and ripening beings. [F.103.b]

In the same way, he saw clouds of bodies that were like those of the devas in the Bṛhatphala, Puṇyaprasava, and Anabhraka paradises issuing forth and ripening beings.

36.19

He saw clouds of bodies that were like those of the devas in the Śubhakṛtsna, Apramāṇaśubha, and Parīttaśubha paradises issuing forth and ripening beings.

He saw clouds of bodies that were like those of the devas in the Ābhāsvara, Apramāṇābha, and Parīttābha paradises issuing forth and ripening beings.1369

36.20

He saw clouds of bodies that were like those of the devas in the Mahābrahma, Brahmapurohita, and Brahmapārṣada paradises issuing forth and ripening beings.

He saw clouds of bodies that were like those of the deva king Vaśavartin and his devas and apsarases issuing forth and ripening beings.

36.21

He saw clouds of bodies that were like those of the deva king Sunirmita and his devas and apsarases issuing forth and ripening beings.

He saw clouds of bodies that were like those of the deva king Saṃtuṣita and his devas and apsarases issuing forth and ripening beings.

36.22

He saw clouds of bodies that were like those of the deva king Suyāma and his devas and apsarases issuing forth and ripening beings.

He saw clouds of bodies that were like those of the deva king Śakra and his devas and apsarases issuing forth and ripening beings.

36.23

He saw clouds of bodies that were like those of the gandharva king Dhṛtarāṣṭra and his male gandharvas and female gandharvas issuing forth and ripening beings. [F.104.a]

He saw clouds of bodies that were like those of the kumbhāṇḍa king Virūḍhaka and his male kumbhāṇḍas and female kumbhāṇḍas issuing forth and ripening beings.

36.24

He saw clouds of bodies that were like those of the nāga king Virūpākṣa and his male nāgas and female nāgas issuing forth and ripening beings.

He saw clouds of bodies that were like those of the great yakṣa king Vaiśravaṇa and his male yakṣas and female yakṣas issuing forth and ripening beings.

36.25

He saw clouds of bodies that were like those of the kinnara king Druma and his male kinnaras and female kinnaras issuing forth and ripening beings.

He saw clouds of bodies that were like those of the mahoraga lord Sumati and his male mahoragas and female mahoragas issuing forth and ripening beings.

36.26

He saw clouds of bodies that were like those of the garuḍa lord Mahābalavegasthāma and his male garuḍas and female garuḍas issuing forth and ripening beings.

He saw clouds of bodies that were like those of the asura lord Rāhu and his male asuras and female asuras issuing forth and ripening beings.

36.27

He saw clouds of bodies that were like those of the Dharma king Yama and his male yamas and female yamas issuing forth and ripening beings.

He saw clouds of bodies that were like those of the lord of humans and his male humans and female humans issuing forth and ripening beings.

36.28

Thus he saw clouds of bodies that were like those of all the beings that appear in all existences issuing forth and ripening beings. [F.104.b]

He saw clouds of bodies that were like those of śrāvakas, pratyekabuddhas, and ṛṣis issuing forth and ripening beings.

36.29

He saw clouds of bodies that were like the devas of the realms of wind, water, and fire issuing forth and ripening beings.

He saw clouds of bodies that were like those of the devas of oceans, rivers, mountains, forests, harvests,1370 herbs, trees, and earth issuing forth and ripening beings.

36.30

He saw clouds of bodies that were like those of the devas of parks, cities, the bodhimaṇḍa, the day, the night, space, directions, those who walk on legs, and all those who have bodies issuing forth and ripening beings.

36.31

In the same way, he saw clouds of bodies that were like Vajrapāṇi issuing forth, spreading throughout the ten directions, being present before beings throughout the extent of the ways of the realm of phenomena, and ripening beings.

36.32

He saw, beginning with the night goddess Pramuditanayanajagadvirocanā’s first accumulation of the development of the aspiration to enlightenment, the unbroken succession of the accomplishment of a virtuous mind in her past lifetimes; the constant succession of praising the aspiration to enlightenment; the constant succession of passing away and obtaining a rebirth; the constant succession of the possession of a body; the constant succession of the wheel of names; the constant succession of going to a kalyāṇamitra; [F.105.a] the constant succession of honoring the appearance of a buddha; the constant succession of acquiring the sentences and syllables of the Dharma; the constant succession of the motivation to practice the bodhisattva path; the constant succession of attaining samādhi; the constant succession of seeing buddhas through having attained samādhi; the constant succession of the expanding vision that sees the realms; the constant wheel of the knowledge of the succession of the kalpas; the constant succession of the knowledge that comprehends the realm of phenomena; the constant succession of seeing the natures of beings; the constant succession of knowing the successive passing and rebirth of beings who are within the ocean of the ways of the realm of phenomena; the constant succession of understanding pure divine hearing; the constant succession of the gateways for entering into the continuum1371 of looking into the minds of the entire realm of beings; the constant succession of gateways for first entering divine sight; the constant succession of the first perception through divine hearing; the constant succession of the first knowledge of the minds of other beings; the constant succession of the first knowledge of the memory of the previous lifetimes of herself and others; [F.105.b] the constant succession of the first conditions for attaining miraculous activity through being established in the absence of existence; the constant succession of spreading the prowess of miraculous powers throughout the directions; the constant succession of attaining bodhisattva liberations; the constant succession of realizing the inconceivable ways of an ocean of bodhisattva liberations; the constant succession of the miraculous manifestations of bodhisattva samādhi; the constant succession of bodhisattva prowess; the constant succession of bodhisattva domination; the constant succession of gaining the title of bodhisattva; the constant succession of entering the bodhisattva path; and the night goddess Pramuditanayanajagadvirocanā’s constant succession of bodhisattva knowledge all issued from all her pores as clouds of emanated bodies that he then saw teaching the Dharma to beings.

36.33

He saw them declaring it, elucidating it, revealing it, communicating it, categorizing it, expanding upon it, enumerating it, giving instruction on it, making it known, and accomplishing it.

36.34

He saw some teaching the Dharma through speech from the sound of shaking in a domain of wind, [F.106.a] some through speech from the sound of crashing waves on a mass of water, some through speech from the sound of the roaring flames of a fire, some through speech from the sound of a roaring ocean, some through speech from the sound of the rumbling of an earthquake, some through speech from the sound and noise of great mountains striking against and buffeting one another, some through speech from the melodious sound of the shaking of the cities of the devas, some through speech from the sound of divine aerial palaces buffeting one another, some through the speech of the lords of the devas; some through the speech of the lords of the nāgas, some through the speech of the lords of the yakṣas, some through the speech of the lords of the gandharvas, some through the speech of the lords of the asuras, some through the speech of the lords of the garuḍas, some through the speech of the lords of the mahoragas, some through the speech of the lords of the kinnaras, some through the speech of the lords of the humans, some through the speech of the lords of the Brahmā devas, some through the speech of the songs of the apsarases, some through speech from the playing of divine music, some through speech sounding from precious jewels,1372 and some through the speech of all the various classes of beings, describing to beings the scope of the liberation of the night goddess Pramuditanayanajagadvirocanā.

36.35

In the same way, he saw clouds of bodhisattva bodies with various kinds of bodhisattva speech and clouds of emanated1373 tathāgatas, with the ways of the aspects of voice of the different kinds of speech of each tathāgata and describing to all beings the range of the liberation of the night goddess Pramuditanayanajagadvirocanā, including the first occurrence of developing the aspiration to enlightenment and the accumulation of accomplishments. [F.106.b]

36.36

He saw that each of those clouds of emanated forms purified, in each instant of mind, an anabhilāpyānabhilāpya of buddha realms in the world realms in the ten directions.

36.37

He saw them liberating1374 an infinite ocean of beings from all the sufferings of the lower realms.

He saw them establishing realms of beings, without limit or center, in the good fortune of devas 1375 and humans.

36.38

He saw them freeing an ocean of beings, without limit or center, from the ocean of saṃsāra.

He saw them establishing an ocean of beings without limit or center on the śrāvaka and pratyekabuddha levels.

36.39

Sudhana, the head merchant’s son, saw them bringing, in each instant of mind, an ocean of beings, without limit or center, to the level of the ten strengths.

36.40

He heard them, contemplated them, scrutinized them, comprehended them, understood them, knew them, followed them, fathomed them, and was resolved as to their equality.

36.41

This was because of the night goddess Pramuditanayanajagadvirocanā’s having become an appropriate vessel for the completely good bodhisattva conduct, her supremacy through the miracles of the bodhisattva liberation called the vast banner1376 of inconceivable, completely good joy, her corresponding practice in the past, her being blessed by the blessings of the tathāgatas, and the ripening of her countless roots of merit.

36.42

Then Sudhana, the head merchant’s son, who had attained the illumination of an ocean of the power of great bodhisattva joy, who had been blessed by all the tathāgatas in the ten directions, [F.107.a] placed his hands together in homage and praised the night goddess Pramuditanayanajagadvirocanā with these appropriate verses:

36.43

“The Dharma1377 of the jinas is profound.

You trained in it for countless kalpas.

In successive forms that accord with dispositions,

You pervade all beings and appear in worlds. {1}

36.44

“Knowing that they have no self and no protector,

Have incorrect conceptions, and are continually deluded,

You guide beings by manifesting bodies and powers

Through various kinds of miracles. {2}

36.45

“Completely free from fevers, in perfect peace,

You have a pure, nondual Dharma body.

You guide through the thunder of clouds of emanations

All beings, without exception, who are dependent on duality. {3}

36.46

“You are never dependent, never reliant

On the skandhas, āyatanas, and dhātus.

You have a perfect form with all limbs complete,

And you guide with your roar of supremacy. {4}

36.47

“You are liberated internally and externally.

You have risen above the ocean of duality,

Yet you manifest illusory forms for beings

In the infinite ocean of saṃsāra. {5}

36.48

“You do not vacillate.

You are not complicated by pride or hurry.

You teach the nature of phenomena

And guide the fools in the world who delight in complication. {6}

36.49

“Through remaining in an ocean of samādhis,

Your mind is one-pointed for many kalpas,

Yet you emit clouds of emanations from your pores

So as to make offerings to the sugatas in the ten directions. {7}

36.50

“In every single instant of mind, you comprehend

The ways of entering into the strengths of the buddhas.

According to individual circumstances, you manifest

The undertakings that will gather beings1378 around you. {8} [F.107.b]

36.51

“You see the oceans of existence

And the various forms painted by karma.

You purify all beings by showing them

The unobscured path of the Dharma. {9}

36.52

“Your body is beautified by the signs of a great being,

But through the pure, perfectly good conduct,

You manifest in the world the form of a goddess

In accordance with the dispositions of beings.” {10}

36.53

Having praised the night goddess Pramuditanayanajagadvirocanā with those verses, Sudhana asked, “Goddess, how long has it been since you entered into attaining the highest, complete enlightenment? Goddess, how long has it been since you attained the bodhisattva liberation called the banner of the power of vast, stainless, completely good joy?”

36.54

The night goddess Pramuditanayanajagadvirocanā recited these verses to Sudhana, the head merchant’s son:

36.55

“I remember, in the past, as many kalpas ago

As there are atoms in a realm,

There was the realm Maṇiprabhasukhābha

In a kalpa called Praśantaghoṣa. {11}

36.56

“It was filled with ten thousand quintillion 1379

Four-continent world realms.

The central four-continent world, beautifully formed,

Resembled a measureless mountain of jewels. {12}

36.57

“It was filled by the king’s cities

Numbering ten thousand quintillion.1380

The beautiful central royal city,

Gandhadhvajā, shone with jewels.1381 {13}

36.58

“There a lord of the directions, sovereign of the land,

A cakravartin with a handsome body, appeared.

He had the thirty-two signs of a great being,

And the features of a great being also adorned his body. {14}

36.59

“He was miraculously born from inside a lotus.

His body was golden and shone with light. [F.108.a]

He moved through the sky and filled with light

The entirety of Jambudhvaja. {15}

36.60

“He had a full thousand sons,

All of whom had bodies with excellent limbs.

He had many millions of ministers

Who were wise, intelligent, learned, and honest. {16}

36.61

“He had a full hundred million queens

Who resembled apsarases, were skilled in the art of pleasure,

And with loving minds, caring minds,1382

Affectionately attended that king. {17}

36.62

“That king, through the power of the Dharma,

Caused that great land, the entirety of the four continents

As far as the Cakravāla mountain range,1383

To remain in a state of good fortune. {18}

36.63

“I was that cakravartin’s principal1384 queen.

I had the voice of Brahmā and a bejeweled1385 body,

With a bright halo the color of gold

That illuminated for a thousand yojanas. {19}

36.64

“After the sun had set

And the king and his sons were asleep

And the sound of music had ceased,

I slept comfortably on my bed. {20}

36.65

“In the middle of the night,

The Buddha Śrisamudra appeared.

The Jina manifested limitless1386 miracles

That spread throughout the ten directions. {21}

36.66

“That ocean of the Jina’s light

Spread through worlds as numerous a realm’s atoms.

Various kinds of emanated bodies

Filled all ten directions without exception. {22}

36.67

“The earth and its mountains shook,

And a voice proclaimed, ‘A jina has come!’

Devas, asuras, humans, and nāgas

Were all delighted that a buddha had appeared. {23}

36.68

“Many oceans of emanations appeared

From all the pores of the Buddha.

They spread throughout the ten directions

And taught the Dharma in accordance with the aspirations of beings. {24}

36.69

“The Jina revealed to me in a dream

All those limitless miraculous manifestations. [F.108.b]

When I heard the profound thunderous sound,

I understood its meaning and was delighted. {25}

36.70

“Ten1387 thousand night goddesses

Residing in the sky above me

Spoke to me, waking me from sleep,

Praising the excellence of the Jina. {26}

36.71

“ ‘Arise, wise queen of His Majesty,

A jina has appeared in your kingdom.

This kind of good fortune is difficult to find1388

Even in a hundred oceans of kalpas.’ {27}

36.72

“I awoke with happiness

And saw the clear, pure light.

I looked to see where this good light came from

And saw the Jina at the foot of the Bodhi tree. {28}

36.73

“He was adorned by the thirty-two signs of a great being,

And an ocean of light rays shone from all his pores.

Just like Sumeru he was above all,

And the Jina was the same on the right and the left. {29}

36.74

“When I saw him I was overjoyed,

And in my mind rose the aspiration to be like him.

Having seen the manifestations of the Buddha,

I made a very vast prayer. {30}

36.75

“I requested the king to arise,

And his court and his wives also got up.

When they saw the vast light from the Buddha,

They all experienced physical pleasure. {31}

36.76

“I proceeded to the presence of the Jina

Together with the king and his armed forces

And accompanied by ten million carriages1389

And many quintillions 1390 of beings. {32}

36.77

“For twenty thousand years

I made offerings to the Jina.

I presented him1391 with the seven jewels

And the earth and its oceans. {33}

36.78

“The clouds of the qualities of an ocean of sūtras,

Which were a display arisen from an ocean of prayers,

Had all appeared from the Tathāgata

And were taught to beings according to their dispositions. {34}

36.79

“Those night goddesses,1392 wishing to benefit1393 me,

With compassion woke me at that time.1394 [F.109.a]

There arose an aspiration in me toward them:1395

‘May I become like them, awakening the intoxicated.’1396 {35}

36.80

“That was the prayer that I made in my mind,

My first development of the aspiration for the highest enlightenment,

Which my residing in the ocean of saṃsāra,

The ocean of existences, has not destroyed. {36}

36.81

“I had faith in and offered to

Ten1397 million trillion buddhas.

While in the midst of saṃsāra’s devas and humans,

I desired the scope of pleasure and bliss. {37}

36.82

“The first was Śrīsamudra.

After him came Guṇapradīpa.

The third was the Jina Ratnaketu.

The fourth was the Buddha

The Stem Array Pramudita­nayana­jagad­virocanā

Toh 44-45

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The Stem Array
Pramuditanayanajagadvirocanā