The Stem Array
Pramuditanayanajagadvirocanā
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
- Surendrabodhi
- Vairocanarakṣita
- Bandé Yeshé Dé
- Jinamitra
Imprint
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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84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.
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Table of Contents
Summary
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.
Acknowledgements
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.
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.
Text Body
Chapter 45: The Stem Array
Pramuditanayanajagadvirocanā
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.
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.
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]
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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]
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]
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.
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.
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.
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
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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]
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.
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 devas1375 and humans.
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.
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.
He heard them, contemplated them, scrutinized them, comprehended them, understood them, knew them, followed them, fathomed them, and was resolved as to their equality.
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.
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:
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?”
The night goddess Pramuditanayanajagadvirocanā recited these verses to Sudhana, the head merchant’s son: