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སྡོང་པོས་བརྒྱན་པ།

The Stem Array
Sutejomaṇḍalaratiśrī

Gaṇḍavyūha

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

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

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

Buddhāvataṃsakanāmamahāvaipulyasūtrāt gaṇḍavyūhasūtraḥ paṭalaḥ

Toh 44-45

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

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ

Surendrabodhi
Vairocanarakṣita
Bandé Yeshé Dé
Jinamitra

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

First published 2021

Current version v 1.0.30 (2024)

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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.

37.

Chapter 37

Samantasattvatrāṇojaḥśrī

37.1

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

38.

Chapter 38

Praśantarutasāgaravatī

38.1

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

39.

Chapter 39

Sarvanagararakṣāsaṃbhavatejaḥśrī

39.1

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

40.

Chapter 40

Sarvavṛkṣpraphullanasukhasaṃvāsā

40.1

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

41.

Chapter 41

Sarvajagadrakṣāpraṇidhānavīryaprabhā

41.1

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

42.

Chapter 42

Sutejomaṇḍalaratiśrī

42.1

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

42.2

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

42.3

He saw Sutejomaṇḍalaratiśrī, the Lumbinī Forest goddess, in the Lumbinī Forest inside a kūṭāgāra made by the encircling of all branches of trees made of all precious materials. She was seated upon a precious lion throne with a lotus in its center and accompanied by an assembly of two hundred thousand trillion forest goddesses, seated before her and to whom she taught the Dharma. [F.202.a] She was teaching them a sūtra called The Teaching of the Ocean of Lifetimes of All Bodhisattvas. She was increasing the power of the ocean of qualities of bodhisattvas who had been born into the family of the tathāgatas.

42.4

He approached the Lumbinī Forest goddess Sutejomaṇḍalaratiśrī, bowed down to the feet of the Lumbinī Forest goddess Sutejomaṇḍalaratiśrī, and, standing before her with palms together, said, “Āryā, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas are born into the tathāgata family and how in practicing bodhisattva conduct they bring light to beings.”

42.5

The Lumbinī Forest goddess Sutejomaṇḍalaratiśrī said, “Noble one, if the bodhisattvas possess these ten kinds of birth, they are born into the family of the tathāgatas. The bodhisattvas who originate from them in every instant of mind increase the roots of merit of a bodhisattva, are unimpeded, are not disheartened, do not regress, are not interrupted, are not dismayed, are not discouraged, do not deteriorate, do not become confused, do not become downcast, and do not come to ruin. They follow the direction of omniscience, [F.202.b] they are dedicated1688 to the ways of the realm of the Dharma, they attain ripening for the enlightenment of buddhahood, they have a vast development of the bodhisattva’s aspiration for enlightenment, they increase all the perfections, they turn away from all worldly existences, they accomplish the level of the tathāgatas, they purify the higher cognition of1689 knowledge, they directly perceive the qualities of buddhahood, and they possess the meaning of the range of omniscience.

42.6

“What are these ten? The first birth of a bodhisattva is called the essence of dedication to the prayer to serve all buddhas.

“The second birth of a bodhisattva is called the essence of the origin of the attainment of the aspects of the aspiration to enlightenment.

42.7

“The third birth of a bodhisattva is called the essence of the origin of the perception that is established in certainty in the ways of the Dharma.

“The fourth birth of a bodhisattva is called the essence of the pure, superior motivation that illuminates the three times.

42.8

“The fifth birth of a bodhisattva is called the essence of all-illuminating light.

“The sixth birth of a bodhisattva is called the essence of the origin of the lineage of the tathāgata family.

42.9

“The seventh birth of a bodhisattva is called the essence of the adorning light that illuminates the strengths of the buddhas.

“The eighth birth of a bodhisattva is called the essence of the origin of the accomplishment through the complete analysis of the entrances into knowledge.

42.10

“The ninth birth of a bodhisattva is called the essence of the display of emanations throughout the realm of phenomena. [F.203.a]

“The tenth birth of a bodhisattva is called the essence of the power of ascending to the level of the tathāgatas.

42.11

“Noble one, what is the first birth of a bodhisattva, called the essence of dedication to the prayer to serve all buddhas? It is when the bodhisattva first engages in serving and making offerings to the buddhas; venerating, worshiping, honoring, offering, serving, pleasing, and never displeasing the buddha bhagavats; never having enough of gazing upon the face of a tathāgata; being dedicated to venerating the buddhas; having increasing power through the power of delight in the buddhas; giving rise to a powerful adoration on seeing the tathāgatas; and while accumulating merit with irreversible faith, uninterruptedly dedicating to completing an accumulation of offerings to all the tathāgatas.

42.12

“Noble one, that is the first birth of a bodhisattva, called the essence of dedication to the prayer to serve all buddhas, which acquires the accumulation of the roots of merit for omniscience.

42.13

“Noble one, what is the second birth of a bodhisattva, called the essence of the origin of the attainment of the aspects of the aspiration to enlightenment?

42.14

“Noble one, it is when the bodhisattva develops the aspiration for the highest, complete enlightenment and in that way has the motivation of great compassion for protecting all beings, has the motivation to serve all the buddhas in order to please them, has the motivation to seek for all the Dharmas of the buddhas in order to be indifferent toward all things, [F.203.b] has the motivation of the great setting forth1690 in order to perceive omniscience, has the motivation of great love in order to increase application to gathering all beings, has the motivation to never abandon all beings in order to have the strong armor of omniscience, has a motivation free of deception and dissimulation in order to attain the illumination of genuine knowledge, has the motivation to act in accord with what one teaches1691 in order to practice the path of the bodhisattvas, has the motivation to never break one’s word1692 to all the buddhas in order not to run counter1693 to the prayers of all the tathāgatas, and has the motivation to make the great prayer for omniscience in order to continuously ripen and guide all beings until the end of future time.

42.15

“Through completing the accumulation of these and other aspects of the aspiration to enlightenment, which are as numerous as the atoms in a buddha realm, a bodhisattva is born into the family of the tathāgatas.

42.16

“Noble one, that is the second birth of a bodhisattva, called the essence of the origin of the attainment of the aspects of the aspiration to enlightenment.

42.17

“Noble one, what is the third birth of bodhisattvas, called the essence of the origin of the perception that is established in certainty in the ways of the Dharma?

42.18

“Noble one, it is when a bodhisattva has a mind focused on understanding the entire ocean of the ways of the Dharma; has a mind single-pointedly focused on fulfilling the aspects of the path to omniscience; has a mind with the intention to accomplish actions that are without fault; [F.204.a] has a mind focused on purifying the entire ocean of the ways of bodhisattva samādhis; has a mind that completes the attainment of bodhisattva qualities; has a mind that attains the display of all the aspects1694 of the bodhisattva path; has a mind that has continuous1695 diligence, like the fire that burns at the end of a kalpa, in attaining the vast accumulation1696 focused on omniscience; has a mind that accomplishes the completely good1697 bodhisattva conduct that is engaged in ripening and guiding all beings; and has a mind that enters into the ways of the nonexistence of things through meditation on all things in completing the qualities of a bodhisattva and engaging in all the ways of conduct.

42.19

“Noble one, that is the third birth of bodhisattvas, called the essence of the origin of the perception that is established in certainty in the ways of the Dharma.

42.20

“Noble one, what is the fourth birth of a bodhisattva, called the essence of the pure, superior motivation that illuminates the three times?

42.21

“Noble one, it is when a bodhisattva has purified the element of excellent, superior motivation; has attained the illumination of the enlightenment of buddhahood, has entered the ocean of the ways of a bodhisattva, has stability through having a mind that possesses the vajra element of a stable motivation, has turned away1698 from rebirth in all states of existence, has turned toward the accomplishment of the miraculous manifestations of all the tathāgatas, [F.204.b] has gained the special attainment for the increase of the faculties1699 of a bodhisattva, has a virtuous mind in order to illuminate the superior motivation, is unshakable in increasing firm, vast prayers; is focused on1700 all the tathāgatas in order to destroy the mountain of all kleśas, and is a protector through taking care of all beings.

42.22

“Noble one, that is the fourth birth of a bodhisattva, called the essence of the pure, superior motivation that illuminates the three times.

42.23

“Noble one, what is the fifth birth of a bodhisattva, called the essence of all-illuminating light?

42.24

“Noble one, it is when a bodhisattva has perfect application because of engaging in ripening and guiding all beings, has unlimited generosity because of transcending all conceptions of things, has endless purity because of limitless correct conduct, has the patience that is from within the scope of the tathāgatas because of attaining the illumination of the patience toward phenomena of all the buddhas, has great diligence because of engaging in the arising of omniscience,1701 has dedication to dhyāna because of purifying the domain of knowledge of every entrance to samādhi, has the light of diligence in wisdom because of attaining the illumination of all Dharmas, has unimpeded vision because of engaging in the perception of the ocean of visions of the buddhas, has power over the nature of all phenomena because of bringing satisfaction to all worlds, [F.205.a] and has perfect application because of correct attainment of the way of the Dharma.

42.25

“Noble one, that is the fifth birth of a bodhisattva, called the essence of all-illuminating light.

42.26

“Noble one, what is the sixth birth of a bodhisattva, called the essence of the origin of the lineage of the tathāgata family?

42.27

“Noble one, it is when a bodhisattva is born into the family of the tathāgatas; is born into the lineage of the tathāgatas; accomplishes every entranceway into the Dharma of the buddhas;1702 becomes purified in the great prayers of all past, future, and present tathāgatas; has roots of merit that have the same nature as the roots of merit of all tathāgatas; has the same body as all buddhas; goes to other worlds through having good qualities; practices the greatness of the Dharma in the samādhi that has the vision of the blessing of the buddhas; and when the time comes engages in the Dharma that purifies beings with uninterrupted eloquence that asks Dharma questions.

42.28

“Noble one, that is the sixth birth of a bodhisattva, called the essence of the origin of the lineage of the tathāgata family.

42.29

“Noble one, what is the seventh birth of a bodhisattva, called the essence of the adorning light that illuminates the strengths of the buddhas?

42.30

“Noble one, it is when a bodhisattva goes irreversibly to buddha realms because of the radiance of entering the strengths of buddhahood, is irreversible from the ocean of the qualities of a bodhisattva, [F.205.b] is never disheartened because of correctly knowing the illusory nature of all phenomena, realizes that all worlds are like dreams, attains the state of perceiving forms as being like reflections, gains the power over miracles through higher cognitions that are like illusory manifestations, teaches that the gateways into rebirths in all existence are like shadows, knows that the wheels of Dharma of all tathāgatas are like echoes, and attains the supreme perfection of teaching the ways of the Dharma through dedication to the ways1703 of methods and various meanings.

42.31

“Noble one, that is the seventh birth of a bodhisattva, called the essence of the adorning light that illuminates the strengths of the buddhas.

42.32

“Noble one, what is the eighth birth of a bodhisattva, called the essence of the origin of the accomplishment through the complete analysis of the entrances into knowledge?

42.33

“Noble one, it is when a bodhisattva becomes a youth and maintains the appearance of a bodhisattva and, remaining in that way, analyzes the ways of omniscient knowledge; manifests measureless fields of bodhisattva activity throughout countless kalpas within each gateway to the ways of knowledge; attains the ultimate perfection of power over all bodhisattva samādhis; in each instant of mind, in all instants of mind, is born in the presence of the tathāgatas who reside in countless buddha realms in the ten directions; rests in undifferentiated samādhi with undifferentiated foci; [F.206.a] manifests the power of undifferentiated knowledge in undifferentiated1704 phenomena; has arrived at the state without obscuration1705 even though there are infinite objects of perception; has entered the level of infinite manifestations through the smallest objects of perception; discerns endless small and great natures; comprehends all worlds as being the same as mentations; and comprehends, through meditation, all perceived phenomena and all the continuums of mentations.

42.34

“Noble one, that is the eighth birth of a bodhisattva, called the essence of the origin of the accomplishment through the complete analysis of the entrances into knowledge.

42.35

“Noble one, what is the ninth birth of a bodhisattva, called the essence of the display of emanations throughout the realm of phenomena?

42.36

“Noble one, it is when a bodhisattva in each instant of mind consecrates buddha realms with various displays and many displays, attains the ultimate perfection of fearlessness in all1706 manifestations, is skilled in the manifestations of buddhas, has pure fearlessness in the manifestations of the Dharma, possesses an unimpeded field of activity in the realm of the Dharma, is skilled in the empowerment of perceived bodies of beings1707 in accordance with the aspirations of others, has inconceivable skill in guiding beings; manifests buddhahood through various kinds of conduct, is skilled in accomplishing the unobscured path to omniscience and thereupon manifests skill in turning the wheel of the Dharma, is skilled in accomplishing methods for guiding a vast extent of beings without end or middle, [F.206.b] and is always prepared for guiding beings when the time has come through the treasure of a wealth of illuminating wisdom.

42.37

“Noble one, that is the ninth birth of a bodhisattva, called the essence of the display of emanations throughout the realm of phenomena.

42.38

“Noble one, what is the tenth birth of a bodhisattva, called the essence of the power of ascending to the level of the tathāgatas?

42.39

“Noble one, it is when a bodhisattva is established in the field that is the single nature of all the tathāgatas in the three times; comprehends the field of the succession of all world realms; knows the successive arising of the minds of all beings in their deaths and rebirths in the past and in the future; knows the fields of the successive conduct1708 and knowledge of all bodhisattvas; knows the successive attainment of buddhahood of all the buddhas in the past, future, and present; knows the successive skillfulness in the presentation of all the Dharma; knows the successive destruction and formation of all kalpas in the past, future, and present, together with their names and their details; attains the knowledge of the blessing that manifests the field of the display and enlightenment of buddhahood when the appropriate time has come for ripening beings in the appropriate way; and manifests the successive ways of the skill in turning the wheel of the Dharma on approaching the appearance and enlightenment of all buddhas [F.207.a] through skill in accomplishing the methods for guiding a vast extent of realms of beings without end or middle.

42.40

“Noble one, that is the tenth birth of a bodhisattva, called the essence of the power of ascending to the level of the tathāgatas.1709

42.41

“Noble one, those are the ten births of the bodhisattvas, through which the bodhisattvas are born, appear, attain, increase, complete, and accomplish.1710 They manifest various adornments, an array of adornments through a single display so as to be comprehended in all realms without exception. They create manifestations continuously in order to continuously guide the realm of beings until the end of all future kalpas. They are realized concerning the various perceptions of an ocean of all the Dharmas, the many various different lineages of the teachings, and the successive transmission of endless Dharmas. They manifest the inconceivable supremacy of buddhahood throughout the realm of phenomena and to the ends of space. They manifest turning the wheel of the Dharma in ripening, guiding, and caring for an immeasurable ocean of beings with various conducts. They manifest the appearance of buddhas in all the realms of beings. They perceive the arising within all perceptions of the purity of an indescribable ocean of the aspects of speech of the clouds of all Dharmas. [F.207.b] They have realized measureless, unobscured activities and manifest1711 the bodhisattva field that has the display of the entire, beautiful Dharma. They teach1712 beings in accordance with their aspirations and wishes. They teach vast Dharma without end or middle so that all worlds may accomplish the approach to measureless buddhahood.”

42.42

Then at that time, the Lumbinī Forest goddess Sutejomaṇḍalaratiśrī, in order to elucidate the meaning of this bodhisattva Dharma, through the blessing of the Buddha gazed into the ten directions and then recited these verses to Sudhana, the head merchant’s son:

42.43

“Those who, with stainless, unalloyed higher motivation,

Never have enough of gazing upon the jinas,

The wise ones who pray for all-pervading clouds

Of displays for all the jinas, are in their first birth.1713 {1}

42.44

“Those who pervade, without exception, all worlds, realms,

Beings,1714 and also the Dharma and buddhas in the three times,

Whose minds are adorned by the prayer to liberate beings‍—

They are in their inconceivable second birth. {2}

42.45

“Those who never have enough of drinking the clouds of the Dharma,

Who have unimpeded bodies in the three times, and minds with definitive realization,

Who have mental bodies that are as stainless as the realm of space‍—

They are in this third birth that is unequaled. {3}

42.46

“Those who with a higher motivation, like Sumeru, as firm1715 as a vajra,

Are entering the ocean of the ways of omniscience,

Who enter into the ocean of great compassion‍—

They, supreme among humans, are in their fourth birth. {4}

42.47

“They who pervade the ten directions1716 with love, [F.208.a]

Who accomplish an ocean of stainless perfections,

Who radiate the light of the Dharma and ripen beings‍—

They are in the fifth birth of great beings. {5}

42.48

“They who having realized the nature of phenomena have unimpeded minds,

Who are born into the family of the buddhas unequaled in the three times,

Who enter into the ocean of the ways of the realm of the Dharma‍—

They are in this sixth birth of those who have wisdom. {6}

42.49

“Those who have a completely pure Dharma body and an unimpeded mind,

Who with their own bodies pervade all realms without exception,

Who have gained the realization of all the strengths, without exception, of the buddhas‍—

They are in the inconceivable seventh birth of the wise ones. {7}

42.50

“Those who have dominion over the ways of an ocean of knowledge,

Who analyze the ways of the entrances into omniscience,

Who enter into an ocean of the ways of all samādhis‍—

They are in the eighth birth of those who rely on the true nature. {8}

42.51

“Those who purify the vast extent of all realms,

Who are dedicated to ripening and guiding all beings

And manifest the display of the miracles of the buddhas‍—

They are in the ninth birth of those with vast fame. {9}

42.52

“Those who have entered the strengths of the jinas,

Who increase the vast powers of omniscience,

Who are unattached to the various ways within the realm of phenomena‍—

They are in the tenth birth of the sons of the jinas. {10}

42.53

“Noble one, a bodhisattva is born into the family of the tathāgatas through those ten births. In that way, the bodhisattva illuminates all worlds.

42.54

“Noble one, I have attained the bodhisattva liberation [F.208.b] called the miraculous manifestations at the birth of bodhisattvas throughout all the perceptions of countless kalpas.”

42.55

Sudhana said, “Āryā, what is the scope of this bodhisattva liberation called the miraculous manifestations at the birth of bodhisattvas throughout all the perceptions of countless kalpas?”

She answered, “Noble one, I fulfilled the prayer to see and approach the births of all bodhisattvas.

42.56

“Noble one, I have comprehended the vast ocean of births of the Bhagavat Vairocana. Thus, I have observed his births as bodhisattvas in this world realm of a thousand million worlds. Because of my past prayer, I have been born in the Lumbinī Forest of Jambudvīpa, one of the four continents, in order to see the appearance of bodhisattvas. Now I am dwelling here, remembering and meditating on the births of bodhisattvas. In that way, I remain here. After I had been dwelling here for a hundred years, the Bhagavat transmigrated from Tuṣita. At that time, there were ten omens that appeared in the Lumbinī Forest. What were those ten? The first omen was that in this Lumbinī Forest everywhere became level without ravines or cliffs or high ground and low ground. The second omen was that throughout this Lumbinī Forest the ground became made of diamond, was free of pebbles, gravel, pieces of wood, and thorns, and was filled with many jewels. The third omen was that this entire Lumbinī Forest became a place thick with rows of precious trees, sal trees, and palm trees. The fourth omen was that this entire Lumbinī Forest became a place in which grew aromatic seedlings that were superior to divine matter, [F.209.a] in which appeared a treasure of all powders, in which arose clouds and mists of all banners, and which was adorned on every side by tree trunks formed of aromatic precious materials. The fifth omen was that this entire Lumbinī Forest became a place where there appeared, spreading everywhere, a treasury of1717 various flowers, garlands, and ornaments made of divine materials. The sixth omen was that throughout this Lumbinī Forest all the trees became treasures of excellent precious jewels. The seventh omen was that in all the lotus beds throughout this Lumbinī Forest, all the flowers that grew from water blossomed, rose up out of the ground, and floated above the water. The eighth omen was that all the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, lords of the world, and lords of beings in this world’s desire realms and form realm gathered with their palms together in homage in this Lumbinī Forest. The ninth omen was that all the female devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas in this world realm of Jambudvīpa 1718 gathered in this Lumbinī Forest joyfully, holding every kind of offering in their hands, [F.209.b] gazing at the branches of the pippala tree, bowing down, and paying homage. The tenth omen was that many light rays called the lamps of the miraculous birth of the bodhisattva shone from the circle of the navels on the bodies of all the tathāgatas in the ten directions, and they illuminated and remained in this Lumbinī Forest. And all the qualities of the bodhisattvas, including their miraculous births, were heard emanating, with the sound of a buddha’s speech, from the circular tips of those light rays.”

42.57

“Those are the ten omens that appeared when the time came for the birth of the bodhisattvas. When they appeared, all the lords of the world knew, ‘a bodhisattva is going to be born.’

“Noble one, in that way they gained an inconceivably powerful joy on seeing those ten omens.

42.58

“Moreover, noble one, when Māyādevī came from the great city of Kapilavastu, ten great illuminating omens appeared in this Lumbinī Forest. When they appeared, they increased within countless beings the power of joy in the light of the Dharma of omniscience.

42.59

“What were those ten? (1) All of the precious kūṭāgāras upon the surface of the earth shone. (2) All the classes of aromatic flowers shone.1719 (3) Light shone from all the petals of blossomed precious lotuses, and they emitted the sweet-sounding words: ‘The excellent birth has come to be.’ [F.210.a] (4) The illumination from all the first aspirations to enlightenment by bodhisattvas in the ten directions appeared in and illuminated this Lumbinī Forest. (5) The miraculous manifestation of illumination from the bodhisattvas ascending all the bhūmis appeared in and illuminated this Lumbinī Forest. (6) All the illumination from the light of the accomplishment of all the perfections and the realization of knowledge by the bodhisattvas in the ten directions appeared in and illuminated this Lumbinī Forest. (7) All the illumination from the knowledge of the bodhisattvas in the ten directions that has power over all prayers appeared in this Lumbinī Forest. (8) All the illumination from the knowledge of the bodhisattvas in the ten directions that accomplishes their vast prayers appeared in this Lumbinī Forest. (9) All the illumination from the knowledge of the bodhisattvas in the ten directions that ripens and guides beings appeared in this Lumbinī Forest. (10) All the illumination from the knowledge of the bodhisattvas in the ten directions that comprehends the miracles of all the buddhas, their setting forth, and their enlightenment at buddhahood appeared in this Lumbinī Forest. Those ten great illuminating omens appeared. [F.210.b] They illuminated the darkness of mind and thoughts in a vast number of beings without end or middle.

42.60

“Noble one, when Māyādevī came to the pippala tree, all the gathered assemblies of the lords of the world, the devas of the desire realms with groups of apsarases and retinues of deva maidens, all the assembled devas of the form realms, who were free of odors, and the gatherings of nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, and their retinues who were engaged in making offerings to the bodhisattvas had their bodies and their assembled offerings illuminated by Māyādevī’s brilliance, splendor, color, and form. All the lights that were in this world realm of a thousand million worlds were outshone and eclipsed. No other lights could affect, obscure, prevent, or impede the light and radiance that was emitted from all Māyādevī’s pores. They filled all the directions and ended all the suffering of beings in the hells, all the suffering of beings in birth as an animal, all the suffering in the world of Yama, and all the suffering and kleśas of all beings within the various states of existence, and they remained illuminating, shining, and brilliant.

42.61

“Noble one, that was the first miraculous manifestation at the birth of the bodhisattva that appeared in the Lumbinī Forest.

42.62

“Moreover, noble one, at that time, there appeared situated within Māyādevī’s body1720 the visual images of this world realm of a thousand million worlds. [F.211.a] Within that world realm of a thousand million worlds, in all the Jambudvīpas in its thousand million four-continent worlds, in kingdoms with various names, in forests with various names, Māyādevī went to the foot of various kinds of trees, where she was encircled by all the lords of the worlds, waiting in preparation for the birth of the bodhisattva. This was through the inconceivable miraculous manifestation of the wisdom of the bodhisattva’s mother.

42.63

“Noble one, that was the second miraculous manifestation at the birth of the bodhisattva that appeared in the Lumbinī Forest.

42.64

“Moreover, noble one, there appeared within each opening of all Māyādevī’s pores all the tathāgatas that in the past were honored, worshiped, venerated, and offered to by the Bhagavat during his practice of bodhisattva conduct. All the Dharma that those tathāgatas were teaching could be heard sounding from each pore with the aspects of a buddha’s speech. It was like how the reflection of the display in the domain of the sky of the sun, moon, planets, and stars, and of clouds emitting the deep sound of thunder, appear in a small bowl of water, or a particle of gold, or the bright surface of a mirror, or on very clear water.

42.65

“Noble one, in that way, the miraculous manifestations of the past tathāgatas appeared and the sound of all their Dharma teachings sounded within the openings of all Māyādevī’s pores.

42.66

“Noble one, that was the third miraculous manifestation at the birth of the bodhisattva that appeared in the Lumbinī Forest. [F.211.b]

42.67

“Moreover, noble one, from Māyādevī’s entire body and from each opening of all her pores appeared all the realms, the entire ocean of world realms, the entire vast extent of world realms, the entire multitude of world realms, and all that are called world realms in which the Bhagavat practiced bodhisattva conduct in the past. There appeared the surface of the realms; their shapes; their arrangement; their bulks; their adorning mountains; their adorning villages, towns, regions, lands, and cities; their adorning parks, rivers,1721 lakes, ponds, and seas; their adorning skies and clouds; their abodes of beings; the yānas that were taught there; the numbers and names of their kalpas; their births of buddhas; their perfect purities; the lifespans of beings; their rebirths into worlds; the communities of beings; the dependence on kalyāṇamitras; the dedication to virtuous qualities; the engagement in the practice of the Dharma; and the practice of bodhisattva conduct in buddha realms. In all the pores there appeared all the Bhagavat’s attainment of the state of irreversibility, his previous bodies, [F.212.a] his conduct, his appearance, what possessions he had, what happiness and unhappiness he experienced, and his lifespans. There appeared in all the pores of Māyādevī’s body images of the various births in all those buddha realms, Māyādevī as the mothers of the bodhisattvas, and all those bodies of the bodhisattvas.

42.68

“Noble one, that was the fourth miraculous manifestation at the birth of the bodhisattva that appeared in the Lumbinī Forest.

42.69

“Moreover, noble one, there appeared in all the pores of Māyādevī’s body images of the past bodies in which the Bhagavat practiced bodhisattva conduct, their colors, their shapes, their appearances, their forms, their possessions, their happiness and sufferings, and their lifespans.

42.70

“Noble one, that was the fifth miraculous manifestation at the birth of the bodhisattva that appeared in the Lumbinī Forest.

42.71

“Moreover, noble one, there appeared in all the pores of Māyādevī’s body images of when the Bhagavat was practicing bodhisattva conduct in the past and gave away that which was difficult to give. He gave away his legs and arms. He gave away his ears and nose. He gave away his tongue and teeth. He gave away his eyes and head. He gave away his flesh and blood. He gave away his bones and marrow. He gave away his kidneys and heart. [F.212.b] He gave away his skin and subcutaneous tissue. He gave away all his outer and inner things. He gave away his sons, daughters, and wives. He gave away his body. He gave away his precious possessions. He gave away his villages and towns. He gave away his regions and realms. He gave away his royal capital. He gave away his wealth, grain, treasures, and storehouses. He gave away his jewels, pearls, beryls, conches, crystals, corals, gold, and silver. He gave away his various precious adornments. He gave away his beds and seats. He gave away his houses and palaces. He gave away all his possessions. There appeared the physical forms of the bodhisattva and the way in which he gave, the appearance of those who acquired what he gave away, the appearance of the things that he gave away, the places where he gave them away, and all who were at that time in the entourage of the bodhisattva.

42.72

“Noble one, that was the sixth miraculous manifestation at the birth of the bodhisattva that appeared in the Lumbinī Forest.

42.73

“Moreover, noble one, when it was time for the succession of tathāgatas in the past to be born from their mother’s body, there appeared all the arrays and adornments of buddha realms; the arrays of adorning beings; the arrays of adorning trees; the arrays of flowers, perfumes, incenses, garlands, ointments, powders, clothing, banners, and flags; [F.213.a] the various miraculous manifestations of arrays of all precious jewels; and music, song, praises, and the sound of musical instruments. When Māyādevī came to the Lumbinī Forest, all of those arose, appeared, and were perceived by beings in the Lumbinī Forest.

42.74

“Noble one, that was the seventh miraculous manifestation at the birth of the bodhisattva that appeared in the Lumbinī Forest.

42.75

“Moreover, noble one, all that is enjoyed by bodhisattvas, which are the enjoyment of kūṭāgāras made of all kings of jewels, the enjoyment of divine palaces made of kings of jewels, the enjoyment of nets of kings of jewels, the enjoyment of objects made of kings of jewels, the enjoyment of statues made of kings of jewels, the enjoyment of displays of kings of jewels, the enjoyment of all adornments,1722 the enjoyment of all kings of perfume, the enjoyment of all perceptions that are beautiful and pleasing, which transcend the enjoyment of the displays in the residences of all lords of devas and transcend the enjoyment of the displays in the residences of all nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, and lords of humans, were all emanated, unmixed with one another, from the womb of Māyādevī and were present and arrayed everywhere in the Lumbinī Forest.

42.76

“Noble one, that was the eighth miraculous manifestation at the birth of the bodhisattva that appeared in the Lumbinī Forest.

42.77

“Moreover, noble one, from the body of Māyādevī emanated bodhisattvas, as numerous as the atoms in countless quintillions of buddha realms, [F.213.b] who had the same body, color, and shape as the Bhagavat Vairocana, the same adornment of the signs and features of a great being, the same aura, the same radiating of light rays, the same way of moving, the same prowess, the same illuminating miraculous manifestations, the same following, and the same displays, and they praised and resembled the ocean of Bhagavat Vairocana’s excellences.

42.78

“Noble one, that was the ninth miraculous manifestation at the birth of the bodhisattva that appeared in the Lumbinī Forest.

42.79

“Moreover, noble one, the time having come for the birth of the bodhisattva, in front of Māyādevī there rose up from the vajra ground below, breaking through the great earth, a great lotus made of the kings of jewels called an essence that is a display of all jewels. Its essence1723 comprised the king of jewels, the great indestructible vajra.1724 All kings of jewels adorned the tips of its filaments.1725 It was adorned by rows of circles of petals as numerous as the atoms in ten buddha realms. Its surrounding leaves were made of various kings of jewels. Its beautiful1726 pericarp was composed of pure wish-fulfilling1727 jewels. It had an array of circles of filaments that had the countless colors of all jewels. An adorning net of countless precious kings of jewels enveloped it. It was covered by a mass of indestructible, powerful, vajra kings of jewels.

42.80

“All the lords1728 of the devas encircled it. All the lords of the nāgas sent down rain from clouds of scented water. All the lords of the yakṣas encircling it cast down handfuls of divine flowers. [F.214.a] All the lords of the gandharvas sang clouds of praises to it that had a beautiful sound of melodious songs that had honored the buddhas of the past. All the lords of asuras, forsaking all pride, arrogance, and haughtiness, bowed down and paid homage. All the lords of the garuḍas hung1729 precious cloths that adorned the entire sky.1730 All the lords of the kinnaras gazed upon it while engaged in describing with delight the qualities of bodhisattvas with song and music. All the lords of the mahoragas, gazing upon it with great joy and faith, were engaged in emitting beautiful sounds and sending down rain from clouds of every kind of display.

42.81

“Noble one, that was the tenth miraculous manifestation at the birth of the bodhisattva that appeared in the Lumbinī Forest.

42.82

“Noble one, those ten miraculous manifestations at the time of the bodhisattva’s birth occurred in the Lumbinī Forest.

42.83

“After that, the bodhisattva, who possessed inconceivable, measureless light that could not be looked at, was born from Māyādevī’s womb, like the disk of the sun from the surface of the sky, like lightning flashing from clouds, like the dawn clouds rising from behind a mountain peak, like a great lamp from a deep darkness.

42.84

“In that way, the bodhisattva emerged from the body of Māyādevī, manifesting in the nature of reflection, manifesting in the nature of a dream, manifesting in the nature of perceiving a form that is a conjured illusion, having the nature of being without coming or going, [F.214.b] having the nature of a manifestation of the perception of a light that has no birth or cessation.

42.85

“Noble one, in that way, while residing in this Lumbinī Forest, I see and comprehend the ocean of the miraculous manifestations at the birth1731 of the Bhagavat Vairocana.

42.86

“And, noble one, just as I see and comprehend the ocean of the miraculous manifestations at the birth1732 of the Bhagavat Vairocana in this four-continent world, in that same way I see and comprehend a thousand million miraculous manifestations at the birth of the Bhagavat Vairocana in the thousand million Jambudvīpas in all the four-continent worlds in this world realm of a thousand million worlds.

42.87

“Just as I see and comprehend the miraculous manifestations of the birth of the Bhagavat Vairocana in a thousand million Jambudvīpas in all the four-continent worlds in this world realm of a thousand million worlds, in the same way, I comprehend the miraculous manifestations at the birth of the Bhagavat Vairocana that are as numerous as the atoms in a buddha realm with each instant of mind, with the penetration of the mind, in all the atoms contained within an entire world realm of a thousand million worlds, known by the knowledge that enters into the atoms of all buddha realms.

42.88

“In the next mentation, I see and comprehend equally the miraculous manifestations at the birth of bodhisattvas within each of the buddha realms contained within the atoms of a buddha realm.

42.89

“In that way, although I see and comprehend the miraculous manifestations at the births of bodhisattvas in each of the buddha realms contained within the atoms of all buddha realms, [F.215.a] there is no knowable end to the succession of realms in each one of all the atoms, and there is no knowable end to the succession of births of bodhisattvas in each one of all the realms.

42.90

“Just as I see and comprehend all the miraculous manifestations at the birth of bodhisattvas in this world realm, in the same way, in each instant of mind, with the penetration of the mind, through continuous spiritual power, I see and comprehend all the miraculous manifestations at the births of bodhisattvas in all the vast extent of world realms, without end or middle, in the ten directions and in all atoms.”

42.91

Sudhana, the head merchant’s son, asked Sutejomaṇḍalaratiśrī, the Lumbinī Forest goddess, “Āryā, how long has it been since you attained this bodhisattva liberation called the miraculous manifestations at the birth of bodhisattvas throughout all the perceptions of countless kalpas?”

42.92

She answered, “Noble one, in the past, in times gone by, beyond as many kalpas as there are atoms in ten million buddha realms, and even further beyond, there was a world realm called Samantaratnā in a kalpa called Samāpadyata in which appeared eighty quintillion buddhas. There appeared in that world the Tathāgata Arhat Samyaksaṃbuddha Īśvaraguṇāparājitadhvaja, who was one with wisdom and conduct,1733 a sugata, one who knows the world’s beings, an unsurpassable guide who tames beings, a teacher of devas and humans, [F.215.b] a buddha, and a bhagavat.

42.93

“Noble one, at the center of the world realm called Samantaratnā, there was a four-continent world called Vicitravyūhaprabhā. In the middle of the Jambudvīpa of that four-continent world there was a royal capital called Meruviśuddhavyūhadhvajā. In that royal capital there was King Ratnārcinetraprabha. King Ratnārcinetraprabha had a queen called Suharṣitaprabheśvarā.

42.94

“Noble one, just as Māyādevī became the mother of the Bhagavat Vairocana in this four-continent world, at that time, in that time, Queen Suharṣitaprabheśvarā became the mother of the Bhagavat, the Tathāgata Īśvaraguṇāparājitadhvaja, in the four-continent world called Vicitravyūhaprabhā. He was the first of the eighty quintillion buddhas. She was the mother of the first bhagavat to appear, the Tathāgata Īśvaraguṇāparājitadhvaja.

42.95

“Noble one, when the time had come for the birth of the bodhisattva, Queen1734 Suharṣitaprabheśvarā, together with two hundred thousand trillion women, went to the great park called Suvarṇapuṣpābhamaṇḍala. Prince Īśvaraguṇāparājitadhvaja was born there with the inconceivable miraculous manifestations that occur at the birth of a bodhisattva.

42.96

“At that time, there appeared in the center of the great park called Suvarṇapuṣpābhamaṇḍala a kūṭāgāra called Subharatnavicitrakūṭa. [F.216.a] The Bhagavat, the Tathāgata Īśvaraguṇāparājitadhvaja was born from Queen Suharṣitaprabheśvarā as she held on to a branch of a wish-fulfilling tree inside that kūṭāgāra.

42.97

“At that time, when the Bhagavat was born, the nurse Vimalasaṃbhavaprabhā was in attendance. As soon as the bodhisattva was born, the lords of the world sprinkled him with a vase of scented water that was wonderfully aromatic and with a variety of beautiful flowers so as to cool his body. They made countless inconceivable, supreme appropriate offerings to him and placed him on the nurse Vimalasaṃbhavaprabhā’s lap. The instant that she took the bodhisattva onto her lap, the nurse attained great powerful joy and faith and attained the bodhisattva samādhi called all-seeing. As soon as she attained that, she saw the countless tathāgatas present within the world realms in the ten directions. She entered in a subtle way this bodhisattva liberation called the miraculous manifestations at the birth of bodhisattvas throughout all the perceptions of countless kalpas. This was like the moment when a consciousness enters a womb. Through attaining that liberation, she made the great prayer to see the miraculous manifestations at the births of all tathāgatas.

42.98

“Noble one, what do you think? [F.216.b] If you think that the bodhisattva’s nurse, Vimalasaṃbhavaprabhā, at that time, in that time, was anyone else, do not see her in that way. I was at that time, in that time, the bodhisattva’s nurse, Vimalasaṃbhavaprabhā.

42.99

“Noble one, what do you think? If you think that the two hundred thousand trillion women at that time, in that time, were anyone else, do not see them in that way. They are these two hundred thousand trillion goddesses who now dwell in the Lumbinī Forest and are my entourage.

42.100

“Noble one, what do you think? If you think that Queen Suharṣitaprabheśvarā, the mother of the Tathāgata Īśvaraguṇāparājitadhvaja, at that time, in that time, was anyone else, do not see her in that way. This Māyādevī was at that time, in that time, the queen named Suharṣitaprabheśvarā.

42.101

“Noble one, what do you think? If you think that King Ratnārcinetraprabha at that time, in that time, was anyone else, do not see him in that way. King Śuddhodana was at that time, in that time, the king named Ratnārcinetraprabha.

42.102

“Noble one, since that time, in every instant I have never been apart from seeing and comprehending the ocean of miraculous manifestations at the bodhisattva births of the Bhagavat Vairocana or from seeing and comprehending the ocean of the miraculous manifestations of his supremacy in guiding beings.

42.103

“Noble one, in every moment of mind, with eyes of knowledge that encompass all atoms, I see and comprehend within all atoms in this world realm of Sahā an ocean of the buddha realms of the tathāgatas, which have appeared from the vast extent of the ocean of prayers made by the Bhagavat Vairocana. [F.217.a] I see and comprehend the ocean of the tathāgatas that are in those buddha realms. I also see and comprehend the great ocean of the miraculous manifestations at the bodhisattva births of those tathāgatas.

42.104

“In the same way, in every instant of mind I see and comprehend the entire ocean of the miraculous manifestations of the supremacy of guiding beings and the ocean of the miraculous manifestations at the bodhisattva births of all tathāgatas in the ten directions.

42.105

“I perceive without error the births of bodhisattvas through comprehending the succession of the entire vast extent of atoms in this world realm of a thousand million worlds, and I comprehend the qualities of the buddhas. In the same way, I comprehend the entire ocean of realms contained within the entire vast extent of the atoms in countless tens of thousands of quintillions of buddha realms in the ten directions, and I comprehend the vast ocean of buddhas within them. I also see the perception of the miraculous manifestations at the bodhisattva births of those buddha bhagavats. I make offerings to them when they become tathāgatas. I hear the teachings that those tathāgatas give. I practice the correct Dharma of their Dharma.”

42.106

Then at that time, Sutejomaṇḍalaratiśrī, the goddess of the Lumbinī Forest, [F.217.b] in order to teach clearly the bodhisattva liberation called the miraculous manifestations at the birth of bodhisattvas throughout all the perceptions of countless kalpas, through the blessing of the Buddha, gazed into the ten directions and recited these verses:

42.107

“Son of the jinas,1735 you have shown respect

And have asked a question, so listen to what I have to say.

The field of activity of the jinas is a peace that is hard to see

And which is manifested through the ways of causes and conditions. {1}

42.108

“I remember as many countless kalpas ago

As there are atoms in ten million realms,

There was a kalpa that had the name Samāpadyata,1736

In which there were eight hundred million1737 jinas. {2}

42.109

“The first of the kalpa’s tathāgatas to appear

Was Īśvarājitaguṇadhvaja.

I saw the birth of that lord of beings

In the supreme forest Svarṇapuṣpaprabhava. {3}

42.110

“I was his wise nurse,

Vimalasaṃbhavaprabhā.

As soon as he was born, there was a supreme golden light,

And the lords of the world placed him on my lap. {4}

42.111

“When the supreme individual was placed on my lap,

I could not see the top of his inconceivable head.

Though I looked from the right and the left,

I was not able to see where it ended. {5}

42.112

“He was adorned with the excellent physical signs,

And his body was stainless and beautiful.

He was as if made of jewels, and when I saw him

An unparalleled powerful joy increased within me. {6}

42.113

“As I contemplated his measureless qualities,

The ocean of my merit increased.

When I saw the ocean of his miraculous manifestations,

A vast aspiration for enlightenment arose within me. {7}

42.114

“With joy and faith in the Jina’s ocean of excellences, [F.218.a]

I gave rise to an ocean of prayers.

The vast extent of all realms was purified,

And all paths to lower existences were averted. {8}

42.115

“I made an ocean of prayers that I would make

Countless offerings to future sugatas

Throughout the vast extent of realms

And liberate beings from suffering. {9}

42.116

“I heard the Dharma from that lord

And attained the field of this liberation.

For kalpas as numerous as atoms in ten million realms,

I practiced and purified bodhisattva conduct. {10}

42.117

“I have made offerings to however many lords

Have appeared without exception.

I became a holder of their teachings,

And I purified the ocean of this liberation. {11}

42.118

“I became a holder of the Dharma wheel

Of all the past possessors of the ten strengths,

As numerous as the atoms in ten million realms,

And I have meditated on the field of this liberation. {12}

42.119

“I see all the vast extent of the surfaces of atoms,

As many atoms as there are in the buddha realms.

In each atom I see the ocean of realms

That have been purified in the past by the jinas. {13}

42.120

“In all that vast extent of realms,

The lords from their one mind

Manifest countless miracles,

And I see their births in supreme forests. {14}

42.121

“There are certain jinas in certain realms

Intending to attain supreme enlightenment,

Who though they are residing in the world of Tuṣita

Manifest within an ocean of realms. {15}

42.122

“In countless tens of millions of realms,

I see this vast extent of their births.

I see the lords teaching the Dharma

While in the center of an assembly of youths. {16} [F.218.b]

42.123

“I see in each instant of mind those heroes

Who are as numerous as the atoms in ten million realms

Leaving home and going to the foot of the king of trees

And manifesting the vast field of activity of a buddha.1738 {17}

42.124

“They manifest inconceivable numbers of this and that realm,

Which are as numerous as the atoms in a realm.

I see the supreme humans attaining buddhahood

And liberating beings in various existences from suffering.1739

42.125

“They turn the unceasing, self-originated,

Supreme wheel of the surface of each atom.

Their voices have an unceasing ocean of speech.

I see them sending down rain from clouds of Dharma.1740

42.126

“In each instant they manifest passing into nirvāṇa

In many different forms for all beings.

I see, in1741 a single atom of a realm, buddhas

As numerous as the atoms in ten million realms.1742

42.127

“Looking at one atom, I see an ocean of realms

And all the jinas who appear in them.

In many hundred billion1743 bodies in my lifetimes,

I have gone to make offerings to them. {18}

42.128

“There are all the endless existences of beings

In the inconceivable ways of the ocean of realms.

I come before them all and send down

A rain from the vast clouds of the Dharma. {19}

42.129

“Son of the jinas, I know this inconceivable

Supreme field of liberation,

But I could not teach it all

In countless quintillions of kalpas. {20}

42.130

“Noble one, I know only this bodhisattva liberation called the miraculous manifestations at the birth of bodhisattvas throughout all the perceptions of countless kalpas. How could I describe the qualities or know the conduct of bodhisattvas who in each instant of mind have the motivation to appear in all kalpas from the wombs they have entered; who manifest births that have the definitive understanding of all the ways of the Dharma; [F.219.a] who have the aspiration that gives rise to prayers to make offerings to all the tathāgatas; who are dedicated to attaining the complete realization of all the Dharma of the buddhas; who manifest like reflections within the classes and existences of all beings; who are born from lotuses at the feet of all the tathāgatas; who are skilled in knowing when the time has come to ripen all beings; who manifest the miracle of taking rebirth with the intention to guide all beings; who manifest clouds of miracles throughout the entire vast extent of realms; and who appear as reflections in all the classes of births and existences of all beings?

42.131

“Depart, noble one. In the great city of Kapilavastu there is the Śākya maiden called Gopā. Go to her and ask her, ‘How should a bodhisattva continue in saṃsāra in order to ripen beings?’ ”

42.132

Sudhana, the head merchant’s son, bowed his head to the two feet of Sutejomaṇḍalaratiśrī, the Lumbinī Forest goddess, circumambulated Sutejomaṇḍalaratiśrī, the Lumbinī Forest goddess, many hundreds of thousands of times, keeping her to his right, and, with palms together, looking back at her, departed from Sutejomaṇḍalaratiśrī, the Lumbinī Forest goddess. [B14]

43.

Chapter 43

Gopā

43.1

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

43.2

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

44.

Chapter 44

Māyādevī

44.1

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

45.

Chapter 45

Surendrābhā

45.1

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

46.

Chapter 46

Viśvāmitra

46.1

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

47.

Chapter 47

Śilpābhijña

47.1

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

48.

Chapter 48

Bhadrottamā

48.1

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

49.

Chapter 49

Muktāsāra

49.1

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

50.

Chapter 50

Sucandra

50.1

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

51.

Chapter 51

Ajitasena

51.1

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

52.

Chapter 52

Śivarāgra

52.1

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

53.

Chapter 53

Śrīsaṃbhava and Śrīmati

53.1

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

54.

Chapter 54

Maitreya

54.1

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

55.

Chapter 55

Mañjuśrī

55.1

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

55.2

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

56.

Chapter 56

Samantabhadra and “The Prayer for Completely Good Conduct”

56.1

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

Colophon

c.1

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

Tibetan Editor’s Colophon

Tashi Wangchuk

c.2

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

c.3

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

c.4

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

c.5

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

c.6

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

c.7

The lineage from India is as follows:

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

c.8

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

c.9

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

c.10

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

c.11

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

c.12

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

c.13

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

c.14

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

c.15

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

c.16

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

c.17

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

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

Notes

n.1

See colophon, c.3.

n.2

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

n.3

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

n.4

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

n.5

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

n.6

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

n.7

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

n.8

Osto (2008), 108–9.

n.37

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

n.38

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

n.39

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

n.40

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

n.41

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

n.42

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

n.43

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

n.44

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

n.45

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

n.46