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སྡོང་པོས་བརྒྱན་པ།

The Stem Array
Gopā

Gaṇḍavyūha

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

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

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

Buddhāvataṃsakanāmamahāvaipulyasūtrāt gaṇḍavyūhasūtraḥ paṭalaḥ

Toh 44-45

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

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ

Surendrabodhi
Vairocanarakṣita
Bandé Yeshé Dé
Jinamitra

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

First published 2021

Current version v 1.0.29 (2024)

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co.

Summary

s.1

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

ac.

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.

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.

43.3

When he arrived there, he was greeted by Aśokaśrī, the goddess of the assembly hall of the bodhisattvas, together with ten thousand house goddesses.

43.4

She said to Sudhana, the head merchant’s son, “We welcome you, great being who has the prowess of great wisdom and knowledge; whose mind has attained the meditation of inconceivable bodhisattva liberation; whose field of activity is the vast divine palace of the Dharma; who enters the city of the Dharma; who is continuously engaged in guiding beings through infinite bodhisattva methods; who has attained the illumination of the ocean of qualities of the tathāgatas; who has the manifest knowledge and illuminating eloquence for guiding all beings; who has the motivation to manifest the conduct of1745 a corresponding body and language1746 that knows the conduct of all beings; who prays to increase the power of an ocean of joy in the minds of all beings; and who follows the path to the comprehension of the Dharma of all the tathāgatas.

43.5

“I see that you have the field of activity of profound behavior with a steady1747 gaze, [F.220.a] and that therefore you are someone who will soon attain the unsurpassable pure adornments of the body, speech, and mind of the tathāgatas and will act in this world with a body adorned by the signs and features of a great being and with a mind adorned by the light of knowledge of the ten strengths.

43.6

“I see that you have diligence and prowess, and that therefore you are someone who soon will have the vision of the tathāgatas of the three times; will hold the clouds of Dharmas of all the tathāgatas; will experience the joy of the divine palace of the four qualities of bodhisattva dhyānas, liberations, samādhis, and samāpattis; and will enter the profound liberation of the buddhas.

43.7

“In that way, you go before kalyāṇamitras, gaze upon them, honor them, receive their teaching without error, and are dedicated to the practice of its qualities that is unwearied, irreversible, and never disheartened. You are unaffected by any hindrance, obstacle, or obscuration whatsoever. Neither Māra nor the māra class of deities are present before you, and therefore you will soon bring happiness to all beings.”

43.8

The head merchant’s son, Sudhana, said to Aśokaśrī, the goddess of the assembly hall of the bodhisattvas, “Goddess, I gain the highest delight in ending the torment of the kleśas for all beings. I gain the highest delight in repelling dreadful1748 karma for all beings, [F.220.b] in bringing happiness to all beings, and in making all beings practice faultless actions. Bodhisattvas become very unhappy when beings engage in the unhappiness of various kinds of karma and kleśas, which disturbs their minds and causes them to fall into the lower existences. Even if those beings remain in happier existences, they experience physical and mental sufferings and various kinds of unhappiness and remain in a state of sorrow.

43.9

“Goddess, it is like if a very loving father who has a beloved, beautiful son sees the limbs and smaller parts of his son’s body being cut off. Because he is so loving, he becomes extremely unhappy and sorrowful.

43.10

“Goddess, in the same way, when a bodhisattva who is engaged in bodhisattva conduct sees beings falling into the three lower existences through the power of their karma and kleśas, the bodhisattva becomes extremely unhappy and sorrowful.

43.11

“The bodhisattvas are happy, glad, joyful, delighted, and pleased when beings are reborn into happy existences when their bodies are destroyed, or when they experience physical and mental happiness in a divine or human existence as the result of their having adopted good physical, vocal, and mental conduct.

43.12

“Goddess, the bodhisattvas do not aspire to and are not dedicated to omniscience for their own sake or in order to experience the various joys and pleasures of saṃsāra. [F.221.a] It is not from dedication to the various different kinds of joys within the desire realm. It is not through the power of mistaken perception, motivation, or views. It is not through the power of involvement, bondage, predispositions, or being overwhelmed. It is not through the power of the view of craving. It is not through the increase of a mind that conceives of the joys of crowds and the gatherings of various beings. It is not through attachment to the experiences of the joy and bliss of dhyāna. It is not going around and around in the continuity of saṃsāra while being obscured by various obscurations.

43.13

“Goddess, the bodhisattvas have great compassion for beings who are in the ocean of saṃsāra and who are tormented by immeasurable sufferings. They make great prayers to gather to themselves all beings. Through the power of having made those prayers with great compassion, they are dedicated to ripening and guiding beings, and they appear carrying out bodhisattva conduct in saṃsāra. In order to eliminate all the obscurations of beings, they seek the unobscured wisdom of omniscience and make prayers to serve and make offerings to all the tathāgatas. Through the power of their prayers to serve and make offerings to all the tathāgatas, they are never disheartened in their practice of bodhisattva conduct. When they are practicing bodhisattva conduct and see a realm that is completely defiled, they make the prayer to purify all buddha realms. When they are purifying defiled realms [F.221.b] and see the various āyatanas of all beings, they make the prayer to purify the Dharma body that is undifferentiated and unsurpassable. When they see the defiled bodies, speech, and minds of beings, they make the prayer to purify the bodies, speech, and minds that adorn all beings. When they see the incomplete āyatanas and impure minds of beings, they purify the minds and conduct of all beings and are never disheartened in carrying out bodhisattva conduct.

43.14

“Goddess, in that way, with minds that are never disheartened, the bodhisattvas carry out vast bodhisattva conduct without end or middle. With that kind of conduct they are adornments of the world because they create the good fortune of devas and humans. They are like parents because they establish beings in the aspiration for enlightenment. They are like nurses because they bring beings onto the bodhisattva path. They are like connate deities, who are deities that always accompany a being because they protect beings from the terror of the abyss of the lower existences. They are like great ferrymen because they free beings from the ocean of saṃsāra. They are refuges because they repel all the terrors of the māras and kleśas. They are shelters because they bring beings to a state of complete tranquility.1749 They are bathing places because they bring beings into the ocean of all buddhas. They are protectors because they escort beings to the island of the jewels of the Dharma. They are flowers because their minds have blossomed with all the qualities of buddhahood. They are adornments because they radiate the light of merit and wisdom. [F.222.a] They bring the highest delight and happiness because they are beautiful. They are excellent to meet because they are dedicated to faultless actions. They are completely good because they possess bodies that are complete in having all aspects of excellent limbs. They have charming forms because the sight of them is without anything disagreeable. They bring light because they radiate the light rays of wisdom. They bring illumination because they hold the torch of the Dharma. They bring clarity because they purify the motivation for enlightenment. They are generals because they repel the activities of the māras. They are suns because they radiate a net of the light rays of wisdom. They are moons because they rise as moons of realization in the sky of the Dharma.1750 They are clouds because they send down rain from great clouds of Dharma onto all beings.

“Goddess, the bodhisattvas who practice in that way are a delight for all beings.”

43.15

Then Aśokaśrī, the goddess of the assembly hall of the bodhisattvas, together with ten thousand goddesses of the home, sent down onto Sudhana, the head merchant’s son, a rain of flowers, garlands, incense, powders, ointments, and precious jewelry that transcended divine materials. Encircling him and following him as he entered the assembly hall of the bodhisattvas, they praised him with these verses:

43.16

“Having developed the aspiration for enlightenment

Out of love for all beings,

The jinas, the suns of wisdom,

Sometimes appear in the world. {1}

43.17

“Even in many millions1751 of kalpas [F.222.b]

It is difficult to see your face.

Your wisdom is a great sun

In the world blinded by ignorance. {2}

43.18

“Great compassion arose in you

When you saw the world in error,

Obscured by the darkness of unknowing,

And you spontaneously appeared in it and remained. {3}

43.19

“With your pure motivation, you are dedicated

To attaining the enlightenment of buddhahood.

You serve and depend on kalyāṇamitras

Without regard for your own body and life. {4}

43.20

“You have no reliance on this world.

You have no location and no preoccupations.

You have no entanglements and no abode.

Your motivation is like space, without impediment. {5}

43.21

“As you practice bodhisattva conduct

With the brilliant light of a field of merit,

Your radiant torch of wisdom

Shines within countless worlds. {6}

43.22

“You are not above the world,

But you are unstained by worldly qualities.

You act in the world without impediment,

Like the breezes moving through the sky. {7}

43.23

“You are dedicated to constantly blazing

Like the burning at the kalpa’s end.

You practice the bodhisattva conduct

With the ardor of the fire that ends a kalpa. {8}

43.24

“You have great courage, like a lion.

With strong, diligent prowess

You have attained the prowess of wisdom

With a practice that is invincible. {9}

43.25

“Through honoring the kalyāṇamitras,

You, here, have entered into

The ocean of all the different ways

Within the ocean of the realm of the Dharma.” {10}

43.26

In that way, Aśokaśrī, the goddess of the assembly hall of the bodhisattvas, praised in verse Sudhana, the head merchant’s son, while following him out of a yearning for the Dharma.

43.27

Sudhana, the head merchant’s son, went into the assembly hall of the bodhisattvas called the Illuminating Light of the Realm of the Dharma. [F.223.a] When he had entered, wishing to find the Śākya maiden Gopā, he looked everywhere.

43.28

He saw the Śākya maiden Gopā in the center of the assembly hall of the bodhisattvas called the Illuminating Light of the Realm of the Dharma. She was seated upon a precious throne that had in its center a lotus with a form that illuminated all the abodes of bodhisattvas, and she was encircled by an entourage of eighty-four thousand women of royal families, who all had equally the roots of merit from the past practice of bodhisattva conduct; who in the past had attracted gatherings of beings through acts of generosity; who had a way of speaking with pleasant and gentle words; who cared for beings through causing them to focus on the goal of omniscience; who cared for beings in accord with the realizations of the buddhas and the bodhisattvas; who with all actions inspired by great compassion cared for beings as if they were their sons and daughters; who with great love followed and purified their spouses; and who in the past ripened beings through the inconceivable skillful methods of bodhisattvas.

43.29

Those eighty-four thousand women followed the way of the perfections of bodhisattvas who were progressing irreversibly toward the highest, complete enlightenment. They followed the bodhisattva training without expectation of reward from others. They had minds free from all attachment. They were disillusioned by all the delights of saṃsāra. They had purified without impediment all the ways in the realm of the Dharma. They had the power of the motivation directed toward omniscience. They were free from the net of obscurations and obstacles. [F.223.b] They had transcended all the paths of attachment. They were active through emanations of their Dharma bodies. They were focused on ripening and guiding all worlds. They had minds in which a stainless ocean of merit had arisen. They had become what they were because of their completely good bodhisattva prayers and conduct. They had increased the vast power of the strengths of bodhisattvas. And their minds had become illuminating like the disk of the sun.

43.30

Sudhana, the head merchant’s son, bowed his head to the feet of the Śākya maiden and then stood before her, his hands placed together in homage, and said, “Āryā, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas continue within saṃsāra without being stained by saṃsāra; how they realize the equal nature of all phenomena but do not dwell on the level of the śrāvakas and pratyekabuddhas; how they attain the illumination of the Dharma of the buddhas and yet continue with their bodhisattva conduct; how they dwell on the level of a bodhisattva but teach the scope of knowledge of the tathāgatas; how they transcend all worldly existences but are active within all worldly existences; how they accomplish a body of the Dharma but also accomplish form bodies of infinite colors; how they attain the Dharma body that has no characteristics but manifest bodies with the colors and shapes of all beings; and how they realize that all Dharmas cannot be described but teach the Dharma to all beings, describing them with all ways of speaking and definitions. [F.224.a] They know that all beings1752 are without existence, but they do not turn away from the ways of guiding the realm of beings; they comprehend that all phenomena are unborn and unceasing, but they do not abandon engaging in making offerings to and venerating all the tathāgatas; and they realize that there is no karma and ripening within all phenomena, but they do not turn away from engagement in accomplishing good actions.”

43.31

Gopā, the Śākya maiden, said to Sudhana, the head merchant’s son, “Noble one, it is excellent, excellent, that you intended to ask in that way about the nature of bodhisattva conduct. Those questions are also the words of the completely good prayer and conduct.

“Therefore, noble one, listen carefully and remember, for I shall teach through the blessing of the Buddha.

43.32

“Noble one, the bodhisattvas who have ten qualities such as these fulfill the bodhisattva conduct that is like the appearance of magical illusions and gives rise to the light of wisdom.

43.33

“What are these ten? They are (1) reliance on sublime kalyāṇamitras, (2) the attainment of a vast aspiration, (3) a pure, sublime virtuous motivation, (4) a mind supported by a vast ocean of merit and wisdom, (5) being able to hear great teachings of the Dharma that has originated and arisen from the buddhas, [F.224.b] (6) the attainment of aspiration toward the tathāgatas of the three times, (7) the comprehension of the equality of all the fields of bodhisattva conduct, (8) the attainment of the blessing of all the tathāgatas, (9) the natural, pure, higher motivation of great compassion, and (10) that attainment of the strong power of the motivation to end the continuation of all the cycles of saṃsāra.

“Noble one, the bodhisattvas who have those ten qualities fulfill the bodhisattva conduct that is like the appearance of magical illusions and gives rise to the light of wisdom.1753

43.34

“Noble one, the bodhisattvas with nonregressing diligence who have obtained those ten qualities, in order to accomplish an inexhaustible way and practice an extremely vast meditation, serve the kalyāṇamitras and please them in ten ways.

43.35

“What are those ten ways? They are (1) having no concern for one’s own life and body, (2) having no interest in the requisites of saṃsāra, (3) having the comprehension of the equality of all phenomena, (4) having an irrevocable prayer for omniscience, (5) observing all the ways of the realm of the Dharma, (6) having a mind that rises above the entire ocean of existences, (7) having no dependence or location within the space of the locationless Dharma, (8) having all the unobscured prayers of a bodhisattva, (9) pervading the entire ocean of realms, and (10) having the purified unobscured field of the knowledge of a bodhisattva.

“Noble one, the bodhisattvas who have those ten qualities serve and please the kalyāṇamitras.” [F.225.a]

43.36

Then the Śākya maiden Gopā, in order to teach the meaning of that, through the blessing of the buddhas looked into the ten directions and recited these verses:

43.37

“Those sublime, stainless, wise ones engaged in benefiting others,

Dedicated without deceit or deception to serving excellent friends,

Recognizing them as teachers and having unflagging diligence‍—

They carry out in the world this conduct that is like a magical apparition. {11}

43.38

“There are those who have sublime motivation as vast as space

Within whom is contained the worlds of the three times,

Realms, beings, phenomena, and likewise the buddhas.

This is the conduct of those who shine with wisdom. {12}

43.39

“There are those whose motivation is like space, without end or middle,

Who are completely pure, unstained by the kleśas,

And who give rise to the qualities of all the tathāgatas.

Their conduct is like the appearance of magical apparitions. {13}

43.40

“There are those who have clear minds and an ocean of qualities

And are established in vast, limitless, inconceivable, omniscient wisdom.

They have bodies that have an ocean of merit and a pure essence

That is unstained by worldly impurities even though they act within the world. {14}

43.41

“There are those who never have enough of listening to the thunder of the Dharma

That has the aspects of the speech of the jinas and all the ways of languages

And who are lamps of the light of wisdom, which follow the way of the Dharma.

This is the conduct of those who bring illumination to beings. {15}

43.42

“There are those who comprehend in each instant of the mind

Each one of the countless tathāgatas in the ten directions,

And they see and know the entire ocean of sugatas.

This is the conduct of those who keep the buddhas in mind. {16}

43.43

“There are those who see the vast assemblies of followers of the jinas

And who comprehend the ocean of their ways of samādhi

And the ways of their vast ocean of prayers with no end or middle. [F.225.b]

This conduct of theirs is like the appearance of illusions. {17}

43.44

“There are those who have been blessed by every jina in the ten directions,

Who have the completely good conduct till the final kalpa,

And whose images appear throughout the vast extent of the realms.

This is the conduct of those who bring the light of the Dharma. {18}

43.45

“There are those who have the disk of the sun of compassion,

Who, seeing beings in distress, illuminate them with the Dharma’s light,

Clear away the darkness of beings, and cause the teachings to shine.

This is the conduct of those who are like the sun. {19}

43.46

“There are those who see beings circling through existences,

And those clear-minded ones remain, countering saṃsāra’s flow,

And everywhere they bring about the wheel of the Dharma.

They are practicing the wise, supreme, completely good conduct. {20}

43.47

“There are those who, training in this, manifest to beings,

In accord with aspirations, bodies without limit or middle,

Their countless bodies being like reflections or mirages,

And they ripen many beings within the ocean of existences. {21}

43.48

“There are those who are spreading among beings through the vast ways of love,

Manifesting conducts to beings with various dispositions,

And sending down a rain of Dharma in accordance with the aspirations of beings.

Those resolute ones guide billions of beings toward enlightenment.” {22}

43.49

Those are the verses that Gopā, the Śākya maiden, recited. She then said to Sudhana, the head merchant’s son, “Noble one, I have attained the bodhisattva liberation called the range of the view of all the ways of the ocean of the samādhis of the bodhisattvas.”

43.50

Sudhana asked, “Āryā, what is this bodhisattva liberation called the range of the view of all the ways of the ocean of the samādhis of the bodhisattvas like?”

Gopā answered, “Noble one, when I rest within this bodhisattva liberation, [F.226.a] I see and comprehend as many kalpas in this world realm as there are atoms in countless buddha realms. I know all the existences of beings who are within that kalpa. I also know all the gateways into death and rebirth of those beings. I know all their entrances into becoming, all their acquisition of created karma, and all the various ripenings of their karma. I know all the karma acquired through good actions. I know all the karma that is bad, that brings emancipation, that does not bring emancipation, that is definite, and that is indefinite; I know the definitely false, the latent, the nonlatent, the perfection of roots of merit, the loss of roots of merit, the retention of roots of merit, the retention of roots of demerit, the retention of roots of merit and demerit, the acquisition of good qualities, and the acquisition of bad qualities.

43.51

“I know and comprehend all the buddha bhagavats that appear in those kalpas as numerous as the atoms in countless buddha realms. I know and comprehend the ocean of their names. I know the ocean of the first developments of the aspiration to enlightenment by those buddha bhagavats. I know the ocean of their ways of undertaking the attainment of omniscience. I know the creation of their entire ocean of prayers. I know the ocean of their going into the presence of past buddhas. I know the ocean of their engagements in offering to and serving past buddhas. [F.226.b] I know the ocean of their perfecting bodhisattva conduct in the past. I know the ocean of their displays of setting forth. I know the ocean of the ripening and guiding of beings by those buddha bhagavats. I know the ocean of their attainment of buddhahood. I know miraculous manifestation and supremacy in turning the wheel of the Dharma. I know the entire ocean of the miracles of those buddhas. I know the categories of the assemblies of followers of those buddha bhagavats. I know all the śrāvakas present among those followers and their ways of setting forth. I know their past roots of merit. I know their various meditations on the path. I know the categories of their pure, perfect attainment of wisdom. I know all the beings that those tathāgatas established in the enlightenment of the pratyekabuddhas. I know all the past roots of merit of those pratyekabuddhas. I know all the realization of pratyekabuddha enlightenment by those pratyekabuddhas. I know all the entrances to the liberation of the play of the peaceful conduct of those pratyekabuddhas. I know all the various miraculous manifestations of those pratyekabuddhas. I know all the beings that are ripened by those pratyekabuddhas. I know all the Dharma teachings that are taught by those pratyekabuddhas. [F.227.a] I know all the infinite samādhis of the pratyekabuddhas that they practice and the various entrances to liberations that they play in. I know all the parinirvāṇas of those buddha bhagavats. I know the entire ocean of the assemblies of bodhisattva followers of those buddha bhagavats. I know the first development of roots of merit by those bodhisattvas. I know their first development of the aspiration to enlightenment. I know their different prayers. I know the different forms of their accomplishment of the displays of setting forth through bodhisattva conduct. I know the different forms of their pure accumulation of the aspect of the path of the perfections. I know the different forms of their display of practicing the bodhisattva path. I know the different forms of their accumulations of ascending the bodhisattva bhūmis. I know the different forms of the strong powers of ascending the bodhisattva bhūmis. I know the different forms of the fields of samādhis that have the power to cause one to progress1754 through the bodhisattva bhūmis. I know the miraculous displays on ascending the bodhisattva bhūmis. I know the conduct on ascending the bodhisattva bhūmis. I know being established on the bodhisattva bhūmis. I know the continuous meditation on the bodhisattva bhūmis. I know the ways of purification on the bodhisattva bhūmis. [F.227.b] I know dwelling on the bodhisattva bhūmis. I know the characteristics of the bodhisattva bhūmis. I know the powers of the bodhisattva bhūmis. I know the wisdoms that cause ascent through the bodhisattva bhūmis. I know the wisdom that gathers together the bodhisattva bhūmis.1755 I know the wisdom that ripens the bodhisattva bhūmis.1756 I know the established states of bodhisattvas. I know the vast field of conduct of bodhisattvas. I know the miraculous displays1757 of the conduct of bodhisattvas. I know the oceans of the samādhis of bodhisattvas. I know the oceans of the liberations of bodhisattvas. I know the attainment by bodhisattvas of various samādhis in each instant of mind. I know their attainments of the ways of the illumination of omniscience. I know the clouds of light from the lightning of omniscience. I know the ways of the attainment of the patience of bodhisattvas. I know the prowess of immersion in omniscience. I know the proceeding to oceans of realms by bodhisattvas. I know their entry into an ocean of the ways of the Dharma. I know the different characteristics of an ocean of beings. I know the miraculous manifestations of all the ways of the conduct1758 of bodhisattvas. [F.228.a] I know the oceans of the various ways of their prayers. I know the different forms of the ocean of their various miraculous manifestations.

43.52

“Noble one, in the same way that I know and comprehend the ocean of various kalpas in this Sahā realm in the past and in the present, I also know the ocean of the continuous succession of future kalpas.

43.53

“In the same way that I know the ocean of kalpas of the entire succession of world realms that are contained within the Sahā world realm, I also know the ocean of kalpas of the entire succession of world realms contained within the atoms of the Sahā world realm.

43.54

“In the same way that I know the ocean of kalpas of the entire succession of world realms contained within the atoms of the Sahā world realm, I also know the ocean of kalpas of all the world realms that surround the Sahā world realm in the ten directions.

43.55

“In the same way that I know the ocean of kalpas of all the world realms that surround the Sahā world realm in the ten directions, I also know the ocean of kalpas of all the successive world realms present in all the world realms that surround the Sahā world realm in the ten directions. [F.228.b]

43.56

“In the same way that I know the ocean of kalpas of all the successive world realms present in the world realms that surround the Sahā world realm in the ten directions, I also know the ocean of kalpas of all the world realms contained within the family of the Prabhāsavairocana world realms in all the ten directions.1759

43.57

“In the same way that I know the ocean of kalpas of all the world realms contained within the family of the Prabhāsavairocana world realms in all the ten directions, I also know the ocean of kalpas of all the successive world realms present in all the world realms that surround in the ten directions the family of the Prabhāsavairocana world realms.

43.58

“In the same way that I know the ocean of kalpas of all the successive world realms present in all the world realms that surround in the ten directions the family of the Prabhāsavairocana world realms, I also know the ocean of kalpas in the vast extent of the world realms contained in this ocean of world realms, Kusumatalagarbhavyūhālaṃkāra.

43.59

“In the same way, I know the ocean of kalpas in the ways of the world realms, in the circles of the world realms, in the field of the world realms, in the categories of the world realms, in the rivers of the world realms, in the vortexes of the world realms, in the revolving of the world realms, in the Sumerus of the world realms, [F.229.a] in the arising of the world realms, in the lotuses of the world realms, in the trees of the world realms, in the toraṇas 1760 of the world realms, and in the naming of the world realms.

43.60

“In the same way that I know the Kusumatalagarbhavyūhālaṃkāra ocean of world realms, I also know and remember the ocean of prayers made in the past by the Bhagavat Vairocana in the endless, limitless ocean of world realms in the ten directions throughout the extent of the realm of phenomena, up to the ends of space. I also know and comprehend the oceans of his past activities. I know and comprehend the oceans of his past accomplishments. I also know and comprehend his continuing in bodhisattva conduct during kalpas without end or middle. I also know and comprehend his ways of purifying realms. I also know and comprehend the ways of his methods for ripening beings. I also know and comprehend his miraculous manifestations of going to the past tathāgatas and serving them. I also know and comprehend his engagement in venerating and making offerings to the past tathāgatas. I also know and comprehend his ways of obtaining the Dharma teachings of the past tathāgatas. I also know and comprehend the ways of his attainment of bodhisattva samādhis. I also know and comprehend the ways of his practicing the ocean of the qualities of the past tathāgatas. [F.229.b] I also know and comprehend the oceans of his ways of the perfection of generosity. I also know and comprehend the ways of his accomplishment of the pure field of disciplines and the correct conduct of bodhisattvas. I also know and comprehend the ways of his attainment of bodhisattva patience. I also know and comprehend the ocean of his powerful bodhisattva diligence. I also know and comprehend the ocean of his perfecting the aspects of dhyāna. I also know and comprehend the ocean of his ways of purifying the field of wisdom. I also know and comprehend his ways of methods in manifesting the images of his body through births in all the world realms. I also know and comprehend his ways of purifying the field of the completely good conduct and prayer. I also know and comprehend his spreading through the ocean of realms. I also know and comprehend the ocean of his ways of purifying all buddha realms. I also know and comprehend the ocean of the illumination of wisdom from all the tathāgatas. I also know and comprehend the ocean of the miraculous manifestations of reaching1761 the enlightenment of all buddhas. I also know and comprehend his ways of attaining the illumination of the wisdom of all the tathāgatas. I also know and comprehend the ocean of his ways of comprehending the realization of omniscience. I also know and comprehend the ocean of the miraculous manifestation of the attainment of complete buddhahood. [F.230.a] I also know and comprehend the ways of displaying and the power of supremacy in turning the wheel of the Dharma. I also know and comprehend the ocean of the field of saṃsāra. I also know and comprehend the ocean of the past roots of merit of all bodhisattvas in the field of saṃsāra. I also know and comprehend the ocean of the ways of initial prayers. I also know and comprehend the ocean of the ways of the methods for ripening and guiding beings. I also know and comprehend the Bhagavat’s ripening of an ocean of beings when he was practicing bodhisattva conduct in the past. I also know and comprehend the ocean of the ways of methods that increase the roots of merit of those beings in each instant of their minds. I also know and comprehend the ocean of the ways of the attainment of samādhi. I also know and comprehend the ocean of the ways of the attainment of the power of mental retention. I also know and comprehend the ocean of the ways of the pure field of the wisdom of eloquence. I also know and comprehend the ocean of the ways of the miraculous manifestations of ascending all the bodhisattva bhūmis. I also know and comprehend the ocean of the ways of accomplishing the net of conduct. I also know and comprehend the ocean of the ways of the wisdom that enters the direction of final accomplishment. I also know and comprehend the ocean of his miraculous manifestations of the powers, strengths, aspects of enlightenment, dhyānas, liberations, samādhis, and samāpattis. [F.230.b]

43.61

“In the same way that I realize, know, and comprehend the ocean of the Bhagavat Vairocana’s buddha and bodhisattva conduct throughout the entire realm of phenomena, I also realize, know, and comprehend the ocean of buddha and bodhisattva conduct of all the tathāgatas and their entry into the infinite illusory net of wisdom, their pervasion of the infinite realm of phenomena, their teaching of infinite entrances, and their teaching through entering into remaining until the last of future kalpas, which appear distinctly within the ocean of the world realms of the ten directions, throughout the realm of phenomena up to the ends of space.

43.62

“Why is that? Noble one, it is because this purview is that of the bodhisattva liberation called the range of the view of all the ways of the ocean of the samādhis of the bodhisattvas. When I am resting in that, I know the minds and conduct of all beings.

43.63

“I know the accumulation of good actions of all beings. I know the defilement and the purification of all beings. I know the various kinds of karma of all beings. I know the entrances to samādhi of all śrāvakas. I know the levels of samādhi of all śrāvakas. I know and comprehend the miraculous manifestation through the peace of the liberations of all pratyekabuddhas. I know the ways of the ocean of samādhis of all bodhisattvas. [F.231.a] I know the ways of the ocean of the liberations of all bodhisattvas. I know the entry into the ocean of the liberations of all the tathāgatas.”

43.64

Then Sudhana, the head merchant’s son, asked the Śākya maiden Gopā, “Āryā, how long has it been since you attained this bodhisattva liberation called the range of the view of all the ways of the ocean of the samādhis of the bodhisattvas?”

She answered, “Noble one, in the past, in times gone by, beyond as many kalpas as there are atoms in a hundred buddha realms, there was a world realm called Abhayaṃkarā. In that world there was a kalpa called Gatipravara. In the center of that world realm there was a four-continent world called Kṣemāvatī. In the center of the Jambudvīpa of that four-continent world there was the royal capital called Drumameruśrī, the principal city from among eighty-four thousand1762 cities. In the royal capital Drumameruśrī and each of the eighty-four thousand towns, the ground was made of blue beryl. Walls made of the seven precious materials encircled them. And they were each encircled by seven moats that were filled with scented water and had bottoms covered in gold dust and surfaces covered with blue lotuses, red lotuses, night lotuses, and white lotuses that were the size of wagon wheels, shone with light rays of various colors, and had all-pervading lovely aromas. There were rows of seven promenades made of the seven precious materials and seven rows of palm trees. [F.231.b] They were encircled by seven successive planted forests of trees made of the seven precious materials. Above there was a canopy of a net of gold.1763 The ground was beautifully adorned by various jewels arranged in checkerboard patterns.1764 Groups of siddhas wandered around. From flocks of noble birds came the beautiful sound of their melodious songs. The towns were beautified by a trillion parks. They had abundant good fortune, and they were filled with crowds of hundreds of thousands of joyful men and women. Pleasant, delightful breezes blew, and rains of many flowers continuously fell. A hundred thousand kings dwelled among them. When all the precious trees, adornments of gold, and so on in the great towns were moved by the wind, there came from them the many sounds of music, and harmonious1765 voices arose saying these happy words: ‘Bathe! Drink! Eat! Practice the Dharma! Develop the aspiration for enlightenment! Attain the power of the level of irreversibility! Be happy!’

43.65

“In the royal city of Drumameruśrī there was the king of the realm whose name was Dhanapati. He had a harem of eighty-four thousand queens and five hundred ministers. King Dhanapati had five hundred sons, and they were all courageous and heroic, with perfect bodies, victorious over opponents, handsome, attractive, and with a magnificent, supreme, beautiful color. [F.232.a]

43.66

“King Dhanapati’s principal queen was Padmaśrīgarbhasaṃbhavā, who was the foremost among the eighty-four thousand wives. Her son was Tejodhipati. He had an excellent body and was handsome and attractive. He was beautified by the thirty-two physical signs of a great being in the following way:

43.67

1. “The soles of Prince Tejodhipati’s feet were well placed. When he took steps on the great earth, he stepped evenly. When he raised a foot, it was raised evenly, and when he placed his foot down, the entire sole of the foot touched the great earth evenly.

43.68

2. “On the soles of his feet and the palms of his hands there was a thousand-spoked wheel, with hubs and rims, complete in all aspects, beautiful, and attractive.

43.69

3. “The upper part of both his feet1766 was very prominent: the upper surface of his feet had a clear and very beautiful color, a color better and brighter than excellent flowers.

43.70

4. “His toes and fingers were connected by a web: they were very beautiful, distinct, and with no holes or suppurations, like those of Dhṛtarāṣṭra, the king of geese.

43.71

5. His heels were wide: they were pure, bright, and shining with the lights of all jewels.

43.72

6. His toes and fingers were long: they were rounded, with evenly spaced joints and wide, and the toes came down evenly onto the ground and lifted off evenly from the ground. [F.232.b]

43.73

7. The soles of his feet and the palms of his hands were more pleasant to the touch than down. Whether it was a man or a woman, a boy or a girl who touched them, they were delighted and were made content and happy by perfect bliss.

43.74

8. “His calves were like those of the female blackbuck, gradually tapering, very beautiful and well formed. Like the female blackbuck, monarch among deer, no one could run after him and catch him, and he never became tired and fatigued when running.

43.75

9. “The young prince Tejodhipati had the seven prominences. These seven were his two feet, which were prominent, rounded, excellent, wide, with joints not visible, beautiful, and attractive, and similarly his two hands, his two shoulders, and the nape of his neck.

43.76

10. “His penis was retracted into his body: As his penis was retracted into his body, it was not visible but completely hidden and obscured, like that of an elephant or a stallion. Therefore, it was unstained and could not be seen by a woman or a man, a boy or a girl, someone who was old, middle-aged, or young,1767 or a guru or a guru’s disciple,1768 unless he was using it or wished to show it or was having sexual intercourse.

43.77

11. “The young prince Tejodhipati’s torso was like that of a lion: his body gradually widened so that his torso was broad and perfect, more beautiful and excellently shaped than that of the king of the animals. [F.233.a]

43.78

12. “He had wide shoulders: he had a very broad body, a perfectly proportional body, a perfectly symmetrical body, a body that was not too bulky, a body that was not too thin, a body that was not feeble,1769 a body that was not stooped, and a body that shone brighter than a polished slab of jewels.

43.79

13. “He had large shoulders: his shoulders were muscular, and his arms1770 beautifully filled out.

43.80

14. “He had also attained the sign of a great being of his arms being very long: even without bending, while standing up straight, his hands could touch and rub his kneecaps.

43.81

15. “He had also attained the sign of a great being of his body being tall and straight. It was perfect in all its aspects and was properly formed. His body was supple.1771 His body was very heavy. His body was very bright. His body was very pleasing to the eyes.

43.82

16. “He had also attained the sign of a great being’s conch-like throat. His neck was not short. All the channels of taste1772 in the area of the throat and the area of the mouth were balanced and complete.

43.83

17. “He had also attained the sign of a great being’s lion-like cheeks and jaws. His jaws were very firm. His face was very wide, his face was excellent and pure, and his mouth was wide.

43.84

18. “He also possessed the sign of a great being’s forty even teeth. There were no missing teeth. When he ate food, with one chew there was no food that remained unmasticated, not even a single grain of rice.

43.85

19. “He had attained even, gapless rows of teeth: there were no gaps, and they remained perfectly even and constantly beautiful, whatever occurred. The food he ate would not discolor his teeth,1773 stick to his teeth, adhere to his teeth, [F.233.b] cause his teeth to rot, cause abscesses,1774 or get stuck between his teeth.1775

43.86

20. “He had also attained the great being’s sign of even teeth: his teeth were even and not irregular, there was no deficiency in teeth, no extra teeth, no taller teeth, no smaller teeth, and no compacted teeth; the teeth were equal in height and breadth, and there were no broken teeth.

43.87

21. “The youth’s eyeteeth were very white: his eyeteeth were without defects, his eyeteeth were bright, his eyeteeth were pure, and his eyeteeth were strong.

43.88

22. “He had also attained the great being’s sign of a wide tongue: his tongue was wide, fine, very smooth, flexible, beautiful, versatile, could cover his entire face, and spoke without impediment true and beneficial meanings, consonants, words, and definitions.

43.89

23. “The prince had the voice of Brahmā: he had a beautiful voice that spoke with an activity of speech that had all the beautiful sounds of drumming, songs, musical instruments, speech, and conversation, which brought joy and inspired the world. He had a voice that was superior even to Brahmā’s, yet it was not beyond and inaccessible to his circle of followers but harmonized with everyone’s minds.

43.90

24. “The prince had distinctly deep black1776 eyes: he had clear eyes, pure eyes, bright eyes, serene1777 eyes, beautiful eyes, delightful eyes, attractive eyes, and smiling eyes.

43.91

25. “The prince had eyelashes like a cow’s eyelashes: [F.234.a] he had sensory faculties of the eyes that were like pure ruby jewels, sameness of the whites of the eyes, identical whites of the eyes, excellent whites of the eyes, wide whites of the eyes, complete whites of the eyes, and constant whites of the eyes.

43.92

26. “In between his eyebrows an ūrṇā hair had grown: it was soft and pliable, delicate, as pleasant to the touch as cotton wool, clear, bright, the color of snow, and like ice, and it had the shining light of a halo of white light rays.

43.93

27. “There was an uṣṇīṣa formed on the crown of his head: it was well formed, perfectly round, central, an adornment of the hair, resembling a precious lotus with a trillion petals, perfectly symmetrical, and cherished as a priceless crest adornment.

43.94

28. “The prince had very smooth skin: his body was free of dust, stains, sweat, cracks, wrinkles, flabbiness, shriveling, sagging, and looseness.1778

43.95

29. “The prince was golden in color: he was the color of Jambu River gold, had a halo a fathom wide, and was beautifully adorned by a halo of light that shone like gold.

43.96

30. “That youth had arising from each pore a darkness-dispelling brightness of aromatic light rays that arose from all his pores and adorned his body: from each pore grew perfectly a body hair that was the color of blue beryl and curled to the right, peacefully present on the body, perfectly arranged, perfectly present, perfectly established. The youth’s body hairs curled upward; [F.234.b] his body hairs did not turn downward, his body hairs were irreversible, and his body hairs were unmixed.

43.97

31. “The youth had attained the great being’s sign of having hair the color of blue sapphire:1779 his hair was deep blue like the color of a shining blue1780 precious jewel. It was soft, shiny, perfectly curving, curling to the right, and with good roots; it did not stand up, never tangled, was never in disarray, and always remained with the same even appearance.

43.98

32. “The young prince had attained the great being’s sign of being like the overspreading width of a banyan tree: he was perfectly upright, completely good, and utterly beautiful. He was a lovely sight, and one could never have enough of gazing upon him. Whether from the back, the left, or the right; whether he was walking, sitting, standing, or lying down; whether he was talking or silent, he was a lovely sight, and one could never have enough of gazing upon him.

43.99

“Noble one, Prince Tejodhipati had a body completely adorned by these thirty-two signs of a great being.

43.100

“Noble one, he was a sight that was comforting to all beings, he was a sight that fulfilled all intentions, and he was a sight that brought delight to all beings. This was how he had been born.

43.101

“Noble one, at one time,1781 Prince Tejodhipati, having obtained permission from his father, was going, accompanied by twenty thousand maidens, to the park of the royal capital of Drumameruśrī, which was called Gandhāṅkuraprabhamegha, in order to see that good place. He delighted a crowd of men and women with the display of the miraculous manifestations from the splendor of his merit and his glorious good fortune.

43.102

“He mounted a chariot made of Jambu River gold. [F.235.a] It had four great wheels of precious diamonds. It had an axle that was a powerful vajra. Its excellent shafts were made from the best sandalwood. It had well-arranged poles made of a variety of perfumed kings of jewels. It was decorated by a variety of flowers made from all jewels. It was covered by nets of strings of all jewels. In its center was a precious lion throne on which was a display of a network1782 of sublime jewels. Five hundred maidens held its tasseled cords. Yoked to the carriage were a thousand thoroughbred stallions that could run as fast as the wind moves freely through the air. It had a succession of beautiful great parasols.1783 It had an awning made from white beryl kings of jewels. It shone with pure immeasurable light. It was beautified by the adornment of the entire variety of inconceivable, wonderful jewels. It was adorned with every kind of beauty. It had a great precious parasol1784 that was held aloft by a pole of blue beryls, the kings of jewels. It was encircled by many hundreds of thousands of beings. The beautiful, melodious sound of music arose from hundreds of thousands of musical instruments. A great rain of flowers fell. A divine, beautiful aroma spread from a quintillion censers. That was the way he went to the park.

43.103

“As he proceeded, at that time, the road became eight vehicles wide, without any unevenness, and without pebbles or gravel. The ground was made from the elements of gold, silver, and the various kinds of jewels. It was bestrewn with gold dust. It was covered with the scattered petals of flowers made of every kind of jewel. On both sides were rows of jewel trees on bases made of all kinds of jewels. Above there was a network of strings of precious bells and jingle bells. It was covered by a variety of precious canopies. It was perfectly adorned by a beautiful display of countless hundreds of thousands of erected precious banners, flags, and hanging streamers. [F.235.b]

43.104

“On both sides, it was adorned by an arrangement of rows of precious platforms.

“On some platforms, a variety of precious bowls filled with a variety of jewels had been arranged for the crowds of petitioners.

43.105

“On some platforms, all kinds of precious adornments had been placed for those who requested adornments.

“On some platforms, wish-fulfilling jewels had been set out in order to fulfill the wishes of all beings.

43.106

“On some platforms, many vessels containing food and drink with flavors of various kinds had been set out so as to provide whatever was desired.

“On some platforms, divine food with the most perfect flavors, colors, aromas, tastes, and pleasant textures had been provided.

43.107

“On some platforms, divine fruits of every kind with a variety of flavors had been heaped up.

“On some platforms were set out trillions of divine, precious clothes for those who desired clothes to enjoy in accordance with their wishes. They were not woven on a loom, had various kinds of beauty and all kinds of excellent colors, were adorned with various designs, and were very noble, worthy, fine, and perfectly smooth.

43.108

“On some platforms were arranged all kinds of divine aromatic substances, with various colors and aromas, for those who wished to perfume themselves to enjoy in accordance with their wishes.

“On some platforms, heaps of various artifacts had been arranged for beings to enjoy in accordance with their wishes.

43.109

“On some platforms were arranged beautiful, charming, attractive women with a variety of pleasing appearances, their bodies beautified by being dressed in a variety of beautiful clothes, [F.236.a] beautifully adorned by every kind of jewelry, perfumed by a variety of scents, and skilled in the female crafts and arts.

43.110

“At that time, in the royal capital Drumameruśrī, there was the preeminent courtesan 1785 called Sudarśanā, who was worthy to be enjoyed by the king. She had a daughter named Sucalitaratiprabhāsaśrī, who was beautiful, with a lovely body, attractive, not too tall and not too short, not too plump and not too thin, not too white and not too dark, and with deep black hair, deep black eyes, a beautiful face, and a voice like Brahmā’s; who spoke gently and pleasantly, was wise, and was skilled in all the arts; and who knew all treatises, was diligent, was not lazy, was respectful, was gracious, had a kind mind, was not aggressive, was so attractive that one never tired of gazing upon her, had little desire, anger, or ignorance, had a sense of decorum and modesty, was honest and gentle, and had no deceit or trickery.

43.111

“She mounted a precious carriage with her mother and accompanied by many girls, and they came out from Drumameruśrī. At the king’s command, they sought out the young prince Tejodhipati so as to sing before him.

43.112

“When Sucalitaratiprabhāsaśrī saw Prince Tejodhipati, her mind was shaken by overwhelming desire. The beauty of Prince Tejodhipati was so great she helplessly followed him.

43.113

“She said to her mother Sudarśanā, ‘Mother, know this: I will die if I am not given to this Prince Tejodhipati! [F.236.b] The suffering will bring me to death!’

Sudarśanā replied, ‘My daughter, don’t have such an aspiration! This youth has the signs of a cakravartin. When his father Dhanapati is no longer with us, he will rule a cakravartin’s kingdom. When he has become a cakravartin, he will have a precious queen who will come flying through the air. My daughter, we are courtesans who bring pleasure to the entire world. We do not and cannot remain throughout our lifetime serving only one being. King Dhanapati commanded us to come before the young prince Tejodhipati only to show our respect! That kind of status would be too difficult to attain.’

43.114

“At that time, in that world there appeared a tathāgata, an arhat, a samyaksaṃbuddha, one with wisdom and conduct,1786 a sugata, one who knows the world’s beings, an unsurpassable guide who tames beings, a teacher of devas and humans, a buddha, a bhagavat, who was named Sūryagātrapravara.

43.115

“His bodhimaṇḍa, called Dharmameghodgataprabhā, was near to the Gandhāṅkuraprabhamegha Park. It had been seven days since the Bhagavat, the Tathāgata Sūryagātrapravara had attained complete buddhahood there. The girl, while in her carriage, nodded off to sleep and saw him in a dream. When she woke up, a goddess, who in past times had been a relative, declared to her, ‘Girl, the Tathāgata Sūryagātrapravara is present in the Dharmameghodgataprabhā bodhimaṇḍa, after his first seven days since attaining complete buddhahood. [F.237.a] He is encircled by an assembly of bodhisattvas, and before him are gathered assemblies of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, Brahmakāyika deities, Ābhāsvara deities, and Akaniṣṭha deities. Also gathered there to gaze upon the Tathāgata Sūryagātrapravara are all goddesses of the earth, goddesses of water, goddesses of fire, goddesses of the air, goddesses of the oceans, goddesses of the rivers, goddesses of the mountains, goddesses of the night, goddesses of the dawn, goddesses of the forests, goddesses of the trees, goddesses of herbs, goddesses of harvests, goddesses of towns, goddesses of footpaths, goddesses of the bodhimaṇḍas, goddesses of the body’s light rays, goddesses of classes of beings, goddesses of the sky, and goddesses from all directions.’

43.116

“When Sucalitaratiprabhāsaśrī had seen the Tathāgata and heard of the qualities of the Tathāgata, she attained a state of serenity. When the opportunity came, she recited these verses before Prince Tejodhipati:

43.117

“ ‘I am preeminent in this world because of my excellent body.

My qualities are renowned in all directions.

Because of the power of my wisdom, there is no one like me.

I am learned in all the arts and skills of pleasure. {1}

43.118

“ ‘There are many thousands of beings

Who gaze upon me with desire.

Prince, I have had no desire within me

For anyone in this world. {2}

43.119

“ ‘I have no attachment toward any being.

In my mind there is no anger toward anyone.

No one is my enemy, and I have no hatred.

In my mind there is only delight in benefiting1787 beings. {3}

43.120

“ ‘When, Prince,1788 I clearly saw [F.237.b]

You who have a supreme body with excellent qualities,

All my senses experienced bliss.

There arose within me a vast, great bliss. {4}

43.121

“ ‘Your coiled hair upon your excellent head

Is deep blue like the color of a shining jewel.

You have lovely eyebrows and a beautiful nose.

In your presence I offer you my body. {5}

43.122

“ ‘You have the supreme signs; you have excellent radiance.

Your body is like an excellent mountain of gold.

In your presence, compared to you I have no beauty;

I am outshone and resemble a solid lump of ink. {6}

43.123

“ ‘Your clear eyes are long, with contrasting white and black.

You have a wide face and the cheeks and jaws of a lion.

Your speech is free of any impediment.

I pray that you, who have the supreme speech, take me. {7}

43.124

“ ‘You have a wide tongue within your mouth.

It is wide and red, with the excellent light of a jewel.

You possess speech with the supreme aspects of Brahmā’s voice.

When you speak, you bring delight to beings. {8}

43.125

“ ‘You have even rows of teeth in your mouth,

Very bright and stainless, like conches.

When you show them in smiling or talking,

You, glorious man, bring joy to beings. {9}

43.126

“ ‘Your body is beautified by the thirty-two

Supreme signs, and it shines brightly.

As your body is adorned by those signs,

Lord of humans, you will be a cakravartin.’1789 {10}

43.127

“Then Prince Tejodhipati asked Sucalitaratiprabhāsaśrī, ‘Girl, who are you? Who is your guardian? I cannot take as my own a woman who belongs to another.’ Then at that time he recited these verses:

43.128

“ ‘You who are beautiful with excellent physical qualities,

Who have a pure body of merit with excellent signs,

Give your answer to these questions I ask you:

To whom do you, who have a perfect body, belong? {11}

43.129

“ ‘Do you have a father and mother or not?

Are you unmarried, or who has authority over you?

You who have a beautiful body, should I perceive you

As belonging to some other being or see you as mine? {12} [F.238.a]

43.130

“ ‘In your mind you do not delight in killing?

You do not take from others what is not given?

You do not delight in sexual misconduct?

You do not wish in your mind to speak lies? {13}

43.131

“ ‘You do not use your intelligence to separate friends?

You do not speak harmful words out of anger?

You do not have a mind that craves the wealth of others?

You do not intend to cause harm to others? {14}

43.132

“ ‘You do not enter the pathways into the wilderness of wrong views?

You are not without restraint1790 in terms of the different kinds of karma?

Do you not fall under the power of deceit and trickery?

Do you not cause wicked harm in the world? {15}

43.133

“ ‘Are you affectionate and respectful

To father, mother, relatives, friends, and gurus?

Do you have in your mind the intention to give

To gatherings of those who have become destitute? {16}

43.134

“ ‘Do you have the intention to please the good friends1791

Who give you timely advice in accord with the Dharma,

Who make the body and the mind tractable

So that they may be completely purified?1792 {17}

43.135

“ ‘Do you honor the buddhas?

Do you have great delight in the bodhisattvas?

Do you or do you not know the supreme Dharma

From which are born the sons of the sugatas? {18}

43.136

“ ‘Do you dwell in a supreme Dharma mind?

Do you not have a mind that acts contrary to the Dharma?

Do you have a perfect mind that respectfully delights

In the ocean of the qualities of infinite excellence? {19}

43.137

“ ‘Do you have a kind mind toward those beings

Who have no protector, are destitute, and have no guide?1793

Do you have compassion in your mind for those unfortunate ones

Who have entered the path that leads to the lower existences? {20}

43.138

“ ‘Do you have perfect rejoicing

When you see the good fortune of others?

When beings are enslaved by their kleśas,

Do you have equanimity through the power of wisdom, or not? {21}

43.139

“ ‘When you see many beings in the sleep of ignorance,

Do you pray that they will attain perfect enlightenment? [F.238.b]

Are you not disheartened by the supreme prayer

To practice bodhisattva conduct for endless kalpas?’ {22}

43.140

“Then Sudarśanā, the preeminent courtesan, who was the mother of the girl Sucalitaratiprabhāsaśrī, said to the young prince Tejodhipati, ‘Prince, this daughter of mine had a miraculous birth; she was born from inside a lotus. She has not until now been outside of her home.’ Then at that time she recited these verses:

43.141

“ ‘I will give you, in order, the answers

To the questions you have asked this girl.

I request you to listen, for I shall relate to you

The way in which the birth of this girl occurred. {23}

43.142

“ ‘At the end of the night1794 when you were born,

At that same time this daughter of mine was born.

She appeared miraculously from within a stainless lotus,

Born with all her limbs complete, with lovely wide eyes. {24}

43.143

“ ‘During the best of seasons, the time of spring,

When herbs, harvests, and sprouts emerge,

I was wandering happily1795

In a perfect park of sal trees. {25}

43.144

“ ‘Variegated leaves were growing on the branches.

The masses1796 of blossoming trees were like clouds.

Various birds were singing in the trees.

I was happy, joyful, and carefree in the forest. {26}

43.145

“ ‘I was accompanied by eight hundred girls

Who were adorned and very beautiful,

Wearing all kinds of jewels

And trained well in music and song. {27}

43.146

“ ‘I, together with the many women,

Proceeded joyfully to an area

Where there were white lotuses with supreme scents

And a pond with banks covered in petals. {28}

43.147

“ ‘In the middle of the water there appeared

A perfect, precious thousand-petaled lotus.

Its leaves were jewels and its stem was beryl,

And its pericarp was made of Jambu River gold. {29}

43.148

“ ‘It had filaments of aromatic supreme jewels

And radiated a great light throughout Jambudhvaja. [F.239.a]

At that time, all beings were bewildered, wondering,

“Has a sun arisen in the middle of the night?” {29}

43.149

“ ‘When the night came to an end, that great lotus

And the light of the great1797 sun dawned.

Together with the light, it emitted melodious sounds.

And these were omens of her birth. {31}

43.150

“ ‘A precious girl such as this was going to appear

In this world because of pure, perfect conduct.

The karma of one’s previous actions is never lost,

And this was the result of her past excellent conduct. {32}

43.151

“ ‘Her hair was deep blue and her wide eyes were blue lotuses;

She had the voice of Brahmā and a pure color.

She was costumed in perfect garlands and jewelry

And was born from a lotus, glorious and without stain. {33}

43.152

“ ‘Her body was pure, all parts in proportion.1798

Her body was perfectly shaped, her limbs fully formed.

She was like a golden statue adorned with jewels.

She was shining, illuminating all directions. {34}

43.153

“ ‘From her body came the aroma of sandalwood, the supreme perfume,

Which coming from her body spread in all directions.

When she spoke, there were beautiful and divine sounds.

From her mouth came the scent of the blue lotus. {35}

43.154

“ ‘Whenever she smiled or whenever she laughed,

There arose the melodious sound of music.

A precious female had appeared in this world

Who would never be under the power of anyone ordinary. {36}

43.155

“ ‘There is no one else in this world

Apart from yourself who could be her master.

You who possess a beautiful body adorned by the signs,

I pray you accept this girl who is before you. {37}

43.156

“ ‘She is not too tall and not too short.

She is not too plump and not too thin.

Her waist is like a bow,1799 and her breasts are large.

Her limbs are faultless, and she is worthy of you. {38}

43.157

“ ‘She is skilled in hand gestures and treatises

And likewise in the ways of counting and writing.

She has perfected, without exception,

All the arts there are in the world. {39}

43.158

“ ‘She has complete knowledge of bows and arrows, [F.239.b]

And she has definitively mastered the art of archery.

She has attained supreme perfection in the ways

Of attracting enemies and calming their minds.1800 {40}

43.159

“ ‘Her entire body is perfectly adorned

By a halo of a pure jewel’s supreme light.

She is beautifully adorned through her past good actions.

She is worthy to be at your service. {41}

43.160

“ ‘She knows through the art of medicine how to heal

All the illnesses1801 in the human world.

She eliminates them without exception

Through the correct practice of medicine. {42}

43.161

“ ‘She has also attained perfection in the various

Languages throughout Jambudhvaja,

Every specific definition of beings without exception,

And the application of terminologies in the world. {43}

43.162

“ ‘She has comprehended the ways of the categories

Of accomplishing the different aspects of the voice.

She knows the ways of all singing and dancing

Without exception that are to be found in this world. {44}

43.163

“ ‘She comprehends the methods of drumming and music

And of comedic and dramatic performances.

Though she knows men who are passionate and those who are not,

She herself has neither desire nor anger toward them. {45}

43.164

“ ‘She knows without exception all the different

Uses of the voice by women in the world.

She does not have even a single one

Of the countless faults of women. {49}

43.165

“ ‘She has fully mastered the skill in all the arts

Of the direct gaze, the sideways gaze,

Giving her body, and revealing her body.

She will completely fulfill your heart’s desires. {47}

43.166

“ ‘She is not jealous; she is not greedy.

She does not indulge in desires or commit bad actions.

She is patient, honest, gentle, and tender.

She is not angry, she is not harsh, and she is very wise. {48}

43.167

“ ‘She is ever ready and speaks agreeably.

She is always obedient to her gurus.

Her behavior is always pleasant and very respectful.

She will appropriately be in harmony with your conduct. {49}

43.168

“ ‘She always has compassion for those

Who have become aged and who are ill, [F.240.a]

Who are destitute and who are suffering,

Who are blind and have no one to care for them. {50}

43.169

“ ‘Her mind is always dedicated to benefiting others.

She never thinks of benefits1802 for herself.

She rejoices in benefiting1803 the entire world.

She is adorned with vast qualities of the mind. {51}

43.170

“ ‘She is always attentive, mindful, and circumspect,

Whether standing, sitting, lying down, or walking,

Whether speaking or silent, smiling or laughing,

And she is always praised by the whole world. {52}

43.171

“ ‘She always appears to be meritorious,

She is always beloved by all people,

Who never have enough of gazing upon her,

And she has no attachment to anything in the world. {53}

43.172

“ ‘She is respectful to kalyāṇamitras,

And she is always happy to see them.

She looks far ahead, and her intentions are faultless.

Her pure1804 mind is as stable as Sumeru. {54}

43.173

“ ‘She is always adorned by her excellent merit.

She does not see anyone as being her enemy.

There is no woman who has her kind of wisdom.

Prince, she would be a suitable match for you.’ {55} [B15]

43.174

“Then Prince Tejodhipati came to Gandhāṅkuraprabhamegha, and, in the presence of Sudarśanā, the preeminent courtesan, who was the mother of Sucalitaratiprabhāsaśrī, he said to Sucalitaratiprabhāsaśrī, ‘Girl, I have undertaken to attain the highest, complete enlightenment. Therefore, I have to gather an immeasurable accumulation of omniscience. Throughout kalpas with no end or middle I must practice bodhisattva conduct and complete all the perfections. I must make offerings to the tathāgatas until the very last of future kalpas. [F.240.b] I shall obtain the teachings of all the buddhas. I shall purify all buddha realms. I shall not be separated from the families of all tathāgatas. I shall ripen all the families1805 of beings. I shall dispel the suffering of saṃsāra for all beings. I shall bring beings to a bliss that is beyond all limits. I shall purify the eyes of wisdom of all beings. I shall be dedicated to the accomplishments of all bodhisattvas. I shall rest in the equanimity of all bodhisattvas. I shall accomplish the bhūmis of all bodhisattvas. I shall purify the realms of all beings. I shall give away all my wealth so as to eliminate the poverty of all beings.

43.175

“ ‘While I am practicing the perfection of generosity until the last future kalpa, I shall satisfy beings with the gift of food and drink, and through the gift of all kinds of artifacts I must bring satisfaction to all assemblies of supplicants.

43.176

“ ‘While I am in that way practicing the dedication to giving away everything, there will be nothing internal or external that I will not give away. Therefore, I will have to give away even my sons, daughters, and wives. I will have to give away my eyes, head, legs, arms, and the greater and smaller parts of my body.

43.177

“ ‘At that time, you would become an obstacle to my generosity of giving to others. You would become unhappy when I give away our beautiful sons. You would experience much physical and mental suffering. When I give away everything, you would become miserly. When I cut off the greater and smaller parts of my body and give them to supplicants, [F.241.a] you would become unhappy. There will also come a time when I would abandon you and enter homelessness within the teaching of a tathāgata. At that time you would become unhappy.’

43.178

“Then, at that time, Prince Tejodhipati recited these verses to the girl Sucalitaratiprabhāsaśrī:

43.179

“ ‘I have developed compassion for all beings.

For a long time I have been set on enlightenment.

I must complete all the limitless oceans

Of the great accumulations for true enlightenment. {56}

43.180

“ ‘For an ocean of kalpas that has no edge or middle,

As measureless as space, I have purified my prayers.

I must completely purify throughout endless kalpas

The bhūmis on which the tathāgatas reside. {57}

43.181

“ ‘I will train in the path of the perfections

Of all the jinas who appear in the three times.

I must purify the supreme path to enlightenment

Through the great way of the highest wisdom. {58}

43.182

“ ‘I will completely purify of defilements

All the realms that are in every direction.

I must dispel all unfortunate states in worlds

And even all the lower existences. {59}

43.183

“ ‘I must purify every being, without exception,

Enveloped in the darkness of ignorance and obscured by kleśas.

I must purify them through various methods

And bring them into the way of the path to omniscience. {60}

43.184

“ ‘I shall purify all the levels of nonattachment

And make offerings to the jinas for an ocean of kalpas.

I had developed love for all beings without exception,

And I must give away everything in the world. {61}

43.185

“ ‘When I see supplicants gathering and coming,

I will dedicate myself to giving away everything.

At that time won’t you be in disagreement with me

And become saddened and be downcast? {62} [F.241.b]

43.186

“ ‘When I see someone come who wants my head,

And if I then practice bodhisattva conduct,

You will at that time be tormented by suffering.

Listen to what I tell you and be resolute.1806 {63}

43.187

“ ‘When you see my legs and arms cut off,

At that time you will be distressed.

And you the woman will hear dreadful, harsh things.

Listen to what I say and consider it. {64}

43.188

“ ‘I will have to give away the highest material things, and similarly

My children and even you, to the crowds of supplicants.

On hearing this, see if it does not sadden you.

All that you wish for depends on that.’ {65}

43.189

“Then the girl Sucalitaratiprabhāsaśrī said to Prince Tejodhipati, ‘Prince, may it be just as you have said, and I will do whatever you want. I will enjoy whatever you wish. Wherever you wish to go, I will follow you everywhere.1807 I will always be in your presence, I will be dedicated to your goals, I will act in harmony with you, and I will practice sincerely; my conduct will be engaged in practicing that which accords with you.’

43.190

“Then the girl Sucalitaratiprabhāsaśrī recited these verses to Prince Tejodhipati:

43.191

“ ‘Even though my body is destroyed1808

By being incinerated in the fires1809 of hell,

I will have the fortitude to assist you

In our common practice during an ocean of lifetimes. {66}

43.192

“ ‘Even though my body is chopped up

In each rebirth in endless lifetimes,

I will be resolute in my fortitude

To have you, virtuous one, as my husband. {67}

43.193

“ ‘Even though, for endless kalpas, my head

Is crushed1810 by the Cakravāla mountains, [F.242.a]

I would not be unhappy but would have faith in you,

And you would always be my spouse. {68}

43.194

“ ‘Within all our countless lifetimes,

Give me mental stability and control over my own mind,

And cut off my limbs and give them to others:

I pray that you establish me firmly in your Dharma. {69}

43.195

“ ‘All my successive bodies, without exception,1811

I offer to you, a divine man.

When you practice the conduct in an ocean of kalpas,

I pray you use it to please the supplicants. {70}

43.196

“ ‘You developed endless compassion for all beings

In order to gather together an ocean of beings.

You are set on attaining supreme, perfect enlightenment,

So from now on hold me too in your compassion. {71}

43.197

“ ‘I desire you, the supreme being, as a husband,

Not for the sake of possessions, not for the sake of wealth,

And not for the sake of enjoying sensual pleasures

But in order to practice the same conduct as you. {72}

43.198

“ ‘The way in which you look upon the world

Is with clear, beautiful eyes and a mind of love,

With great compassion and a mind free of passion:

Lord of sages, I have no doubt in you. {73}

43.199

“ ‘The ground upon which you have trod

Has become stainless with the light of jewels.

You are adorned with the signs, and there is no doubt

That you will be a cakravartin in all three realms.1812 {74}

43.200

“ ‘I have seen in a dream

A tathāgata 1813 at the foot of the lord of trees

At the bodhimaṇḍa Sudharmameghaprabhā,

With many sons of the buddhas before him. {75}

43.201

“ ‘Sūryagātrapravara, lord of jinas,

Shining like precious Jambu River gold‍—

I saw him in a dream stroking my head,

And so today was filled with joy. {76}

43.202

“ ‘A goddess with a pure body

Named Ratiprabhā, a relative in the past, [F.242.b]

Proclaimed to me that this tathāgata

Was present at the bodhimaṇḍa. {77}

43.203

“ ‘Before that I developed the aspiration

Of thinking I shall see you, Prince Tejodhipati.

The goddess proclaimed to me,

“You will see that prince today!”1814 {78}

43.204

“ ‘I dreamed of seeing the sugata,

And I also saw you, a pure being.

You, a wish-fulfilling jewel, and I

Will today make offerings to that jina.’1815 {79}

43.205

“Then Prince Tejodhipati, on hearing the name of the Tathāgata Sūryagātrapravara, developed a powerful great aspiration and joy on having gained the opportunity to see that buddha. He scattered five hundred jewels on the girl Sucalitaratiprabhāsaśrī, gave her his crest jewel called glorious shining light,1816 and covered her with precious clothing the color of fire and adorned her with excellent precious jewels.

43.206

“Though she was honored in that way, she did not delight or rejoice in it or become overjoyed, but with her hands together in homage remained gazing with her eyes fixed upon the face of Prince Tejodhipati.

43.207

“Then Sudarśanā, the preeminent courtesan, recited these verses to Prince Tejodhipati:

43.208

“ ‘I have, for a long time, been thinking

That I will give1817 you this daughter of mine.

Today I give you this one who has a beautiful body

Adorned by excellent merits and possessing excellent qualities. {80}

43.209

“ ‘You will not find in the human world

Another excellent girl who is like this.

She has a mind of good conduct and other qualities.

She is the best woman in all the world. {81} [F.243.a]

43.210

“ ‘Her birth was emergence from within a lotus.

She is worthy, unstained by vices.

Her mind is unblemished by any fault.

Her conduct will always be in harmony with you. {82}

43.211

“ ‘To touch her is blissful, superior to all.

Her body1818 has a perfect smoothness.

Sick people who touch her

Instantly become healthy. {83}

43.212

“ ‘Her body exudes the aroma of perfume

So perfect it overshadows all other perfumes.

All people who smell her lovely aroma

Are established in pure, correct conduct. {84}

43.213

“ ‘Her body is like the color of gold

And shines like the best1819 of lotuses.

All angry beings without exception

Become loving on seeing her. {85}

43.214

“ ‘Her speech is sweet, beautiful, and charming

So that it is a delight for beings to listen to.

Hearing it dispels the darkness of faults

And causes there to be no wish to do bad actions. {86}

43.215

“ ‘She has pure motivation and a stainless mind.

She never has any deception or trickery.

Whatever she says, that is what is in her mind,

And with her words she brings contentment to beings. {87}

43.216

“ ‘She does not deceive beings through trickery.

She does not deceive beings for the sake of wealth.

She has a sense of decorum and controls her mind,

And she is always respectful to the young and the old. {88}

43.217

“ ‘She is not haughty because of birth, class, or body.

She is not haughty because of her entourage.

She is free of pride and arrogance

And always bows respectfully to beings.’1820 {89}

43.218

“Then Prince Tejodhipati, accompanied by the girl Sucalitaratiprabhāsaśrī and her entourage, and by his entourage of twenty thousand maidens, left Gandhāṅkuraśikharaprabhameghā Park and went to the Dharmodgataprabhāsa bodhimaṇḍa, [F.243.b] where the Bhagavat, the Tathāgata Sūryagātrapravara, was, in order to gaze upon the Bhagavat, the Tathāgata Sūryagātrapravara, bow down to him, make offerings to him, and honor him.

43.219

“They rode as far as the gateway and then proceeded on foot to come into the presence of the Bhagavat, the Tathāgata Sūryagātrapravara.

43.220

“Prince Tejodhipati saw from afar that the Tathāgata Arhat Samyaksaṃbuddha Sūryagātrapravara was attractive, handsome, with pacified senses, with a pacified mind, with restrained senses, as tamed as an elephant, and as clear, undefiled, and serene1821 as a lake.

43.221

“On seeing him in that way, Prince Tejodhipati was attracted to him, and with his mind attracted to him, there increased within him the power of great faith and joy on seeing the Buddha. With that increasing joy, faith, and attraction, he circumambulated the Bhagavat, keeping him to his right, many hundreds of thousands of times.

43.222

“The girl Sucalitaratiprabhāsaśrī and the rest of the entourages bowed their heads to the Bhagavat’s feet and scattered five hundred thousand lotuses made of excellent jewels over the Bhagavat. They built for the Bhagavat five hundred vihāras made from various aromatic materials and kings of jewels and adorned by various kings of jewels. Each vihāra was adorned by five thousand kings of precious jewels.

43.223

“Then the Bhagavat, the Tathāgata Sūryagātrapravara, knowing the thoughts of Prince Tejodhipati, taught the sūtra called The Lamp for Seeing All Entrances.

43.224

“When Prince Tejodhipati heard that, he attained ten oceans of samādhis of the ways of all Dharmas. [F.244.a] They were like this:

43.225

“He attained the gateway of the samādhi called the arising of an ocean of prayers of all the tathāgatas.

“He attained the gateway of the samādhi called the essence of the appearances of the three times.

43.226

“He attained the gateway of the samādhi called the arising of the manifestation of the fields of all the buddhas.

“He attained the gateway of the samādhi called entering the illumination of the entire vast extent of being.

43.227

“He attained the gateway of the samādhi called entering the illumination of wisdom that arises in all worlds.

“He attained the gateway of the samādhi called the lamp that illuminates the entry into the ocean of the faculties of all beings.

43.228

“He attained the gateway of the samādhi called the cloud of wisdom that protects all beings.

“He attained the gateway of the samādhi called the lamp that manifests the ripening and guiding of all beings.

43.229

“He attained the gateway of the samādhi called the perception of the words of the Dharma wheels of all tathāgatas.

“He attained the gateway of the samādhi called the cloud of the prayers that purify the field of completely good conduct.

43.230

“He attained those ten samādhi gateways and so on, a further ten oceans of gateways to samādhis in all the ways of the Dharma.

“Also, the girl Sucalitaratiprabhāsaśrī attained the realization called the essence of the ocean of the wisdom that is difficult to accomplish and became irreversible in her progress to the highest, complete enlightenment.

43.231

“Then Prince Tejodhipati bowed his head to the feet of the Bhagavat, the Tathāgata Sūryagātrapravara and circumambulated the Bhagavat many hundreds of thousands of times, keeping him to his right, [F.244.b] and then, together with the girl Sucalitaratiprabhāsaśrī and his entourage, he departed from the presence of the Bhagavat.

43.232

“He went to the royal capital Drumameruśrī and to his father King Dhanapati. He came into his presence, bowed his head to the feet of King Dhanapati, and said, ‘Your Majesty, I request that you heed me. There has appeared in the world a tathāgata, an arhat, a samyaksaṃbuddha, one with wisdom and conduct,1822 a sugata, one who knows the world’s beings, an unsurpassable guide who tames beings, a teacher of devas and humans, a buddha, a bhagavat, named Sūryagātrapravara. He is dwelling in your realm’s bodhimaṇḍa called Dharmameghodgataprabhā. It is not long since he attained complete buddhahood.’

43.233

“Then King Dhanapati said to Prince Tejodhipati, ‘Prince, did a deity or a human tell you about this?’

“He replied, ‘A girl named Sucalitaratiprabhāsaśrī told me.’

43.234

“Then King Dhanapati, having heard that a buddha had appeared, thought how he had obtained the treasure of the birth of a buddha. He thought how it was difficult to meet a precious buddha. He thought how seeing a tathāgata dispels the danger of the abyss of the lower existences. He thought how it was like encountering a great king of medicines that cures the great illness of the kleśas. He thought how this liberates1823 from all the sufferings of saṃsāra. He thought how this establishes one in perfect happiness. He thought how this is a great lamp that eliminates the darkness of ignorance. [F.245.a] He thought how this is like obtaining a protector in the way of the Dharma for a world that has no protector. He thought how this is the appearance of a guide through the yāna of omniscience for a world that has no guide. On hearing that a buddha had appeared, he felt great joy and faith.

43.235

“He gathered together all the kṣatriyas, the brahmins, the townspeople,1824 the country people, the ministers, the court priests, the princes, the local governors, the guardians, and the court. He bestowed the kingdom and the protection of the Dharma on Prince Tejodhipati, who had announced the appearance of the buddha.

43.236

“Having anointed him as the sovereign, he went together with two thousand people to where the Bhagavat, the Tathāgata Sūryagātrapravara was. Having come into his presence, he bowed his head to the Bhagavat’s feet, circumambulated the Bhagavat, keeping him to his right, many hundreds of thousands of times, and then sat with his entourage before the Bhagavat.

43.237

“The Bhagavat Sūryagātrapravara looked at King Dhanapati and all his entourage. At that time his ūrṇā hair radiated a light ray called a lamp for the minds of all beings. It illuminated the world realms in the ten directions and came before all the lords of the worlds, manifested countless buddha miracles, and purified the thoughts and higher motivations of the beings who were being guided by the buddhas.

43.238

“At that time, through the inconceivable blessing of the buddha, and through possessing a buddha’s body higher than all worlds, and through the entire ocean of the aspects of the voice of a buddha, [F.245.b] he taught the dhāraṇī gateway called the lamp of the meaning of all the Dharmas freed from darkness, together with dhāraṇī gateways as numerous as the atoms in a buddha realm.

43.239

“Then King Dhanapati, having heard that dhāraṇī gateway, generated a great Dharma illumination of all Dharmas.

43.240

“The bodhisattvas in that assembly, who were as numerous as the atoms in Jambudvīpa, also attained the dhāraṇī gateway called the lamp of the meaning of all the Dharmas freed from darkness. Sixty hundred thousand million beings had their minds liberated from defilements, without grasping. Ten thousand beings gained a stainless, pure, unclouded Dharma vision of all Dharmas. Countless beings who had not1825 previously developed the aspiration for the highest, complete enlightenment developed that aspiration. Also, the manifestation of inconceivable buddha miracles in the ten directions guided a vast extent of beings, without end or middle, by means of the three yānas.

43.241

“Then King Dhanapati, who had attained the illumination of the Dharma, thought, ‘Living in a home, I will not be able to comprehend such a Dharma as this and will not be able to accomplish this kind of wisdom. I will enter homelessness as a servant of this bhagavat.’

43.242

“King Dhanapati said to the Bhagavat, ‘Bhagavat, I wish to enter homelessness in the presence of the Bhagavat and enter the way of a complete bhikṣu.’

“The Bhagavat said, ‘Great king, you may consider that the time for that has come.’

43.243

“Then King Dhanapati, together with ten thousand beings, entered homelessness in the presence of the Tathāgata Sūryagātrapravara. Not long after entering homelessness, he accomplished the dhāraṇī gateway called the lamp of the meaning of all the Dharmas freed from darkness and its accompanying dhāraṇī gateways, [F.246.a] meditated on them, and meditated on them well. He also attained many samādhi gateways. He also attained the ten higher cognitions of a bodhisattva. He also entered an ocean of the ways of discernment. He also attained a pure body called the unimpeded field of activity, through which he went without impediment into the presence of the tathāgatas in the ten directions. He obtained and held the Dharma wheels of that bhagavat and spoke about them with people, and he became a great dharmabhāṇaka and was a holder of the teaching. Through the power of attaining the higher cognitions, he spread throughout all world realms and manifested bodies to beings in accordance with their aspirations. He told them about this appearance of a buddha, told them about the nature of the accomplishments of the past tathāgatas, told them about the perfection of their past applications, described the power of the miraculous manifestations of the buddhas, and in that way was a holder of the teaching.

43.244

“Prince Tejodhipati attained the seven precious possessions of a cakravartin on that very day, when the moon became full. When he was on the palace roof encircled by a gathering of women, there appeared before him a great precious wheel called Pratihatavega, which had a hundred thousand spokes, was adorned by all jewels, was made from divine Jambu River gold, was shining, and possessed every supreme feature. A great precious elephant called Vajraratnagiritejas appeared. A precious horse called Nīlagiryanilavega appeared. A great precious jewel called Ādityagarbhaprabhamegharāja appeared. [F.246.b] The girl Sucalitaratiprabhāsaśrī appeared as the precious queen. A precious householder called Prabhūtaghanaskandha appeared. And seventh, a precious minister called Vimalanetra appeared.

43.245

“In that way, he became a cakravartin king, a possessor of the seven jewels, a sovereign over the four continents, a follower of the Dharma, a Dharma king, and a victor, endowed with the power and vigor of an empire.

43.246

“He had a thousand sons who were courageous and heroic, with perfectly formed bodies, who could crush the armies of enemies.

43.247

“He ruled the great land to the ends of the mountains and oceans, adorning it with the Dharma, and it was free of problems, without enemies, free of harm, without violence, thriving, prosperous, peaceful, with excellent harvests, joyful, and filled with many beings.

43.248

“There were eighty-four thousand royal capitals in that Jambudvīpa, and in each royal city five hundred vihāras were established, and all of them had all the best features. They all had a perfection of all kinds of requisites and pleasures. They all had gardens, buildings, and walkways and were adorned by rows of forests that could be enjoyed at all times.

43.249

“In each vihāra was erected a caitya of the Tathāgata as large as a mountain and adorned on the inside with many jewels and beautified by various kings of jewels.

43.250

“The Tathāgata Sūryagātrapravara and his followers were invited to come to all those royal cities. In all those royal cities, inconceivable offerings of every kind worthy of a tathāgata were made to that tathāgata. [F.247.a] He was asked to come because the miraculous manifestations of a buddha’s entry into a town generated roots of merit in beings. Beings there who had no faith attained faith. Beings who had faith had an increased power of joy on seeing the buddha. Beings who had an increased power of joy attained the pure aspiration to enlightenment. Beings who had the pure aspiration to enlightenment developed the motivation of great compassion. Beings who were engaged in benefiting beings became dedicated to seeking all the Dharma of the buddhas. Beings who were learned in the ways of the Dharma of the buddhas focused their minds on realizing the nature of all phenomena. Beings who had realized the equality of all phenomena focused their minds on realizing the equality of the three times. Beings who had attained the illumination of the knowledge of the three times entered the light of wisdom in order to perceive the succession of buddhas. The beings who had realized the perception of the various tathāgatas focused their minds on gathering all beings. The beings who were dedicated to gathering beings generated prayers to purify the bodhisattva path. Beings who had realized the equality of the path gave rise to the light of wisdom in order to attain the Dharma wheels of all the buddhas. [F.247.b] The beings who had turned toward the aspects1826 of the ocean of the Dharma focused their minds on pervading the entire net of realms with their own bodies. The beings who had realized the equality of the realms prayed to know the ocean of the capabilities of beings. The beings who were dedicated to analyzing exactly the aspirations and capabilities of beings purified the motivation to realize omniscience.

43.251

“King Tejodhipati, seeing that beings gained that kind of accomplishment of those kinds of goals, requested the Tathāgata Sūryagātrapravara to come to all those royal cities in order to ripen and guide those beings through his inconceivable manifestations and miracles.

43.252

“What do you think, noble one? At that time, in that time, who was Prince Tejodhipati? Do not think that it was anyone else, for at that time, in that time, the Bhagavat, the Tathāgata Śākyamuni was the Prince Tejodhipati who became the sovereign of a cakravartin’s kingdom and honored the Tathāgata Sūryagātrapravara.

43.253

“What do you think, noble one? At that time, in that time, who was King Dhanapati, the father of Prince Tejodhipati? Do not think that it was anyone else, for at that time, in that time, the Tathāgata Ratnakusumaprabha was King Dhanapati. He is now at a bodhimaṇḍa called Sarvavaśitakāyapratibhāsa 1827 in a world realm called Buddhaprabhāmaṇḍalaśrīpradīpā, which is in a central group of world realms called Tryadhvapratibhāsamaṇirājasaṃbhavā, in an ocean of world realms called Dharmadhātugaganapratibhāsamegha, which is to the east beyond an ocean of world realms as numerous as the atoms in an ocean of world realms. [F.248.a] There he has attained the highest, complete enlightenment of buddhahood and is teaching the Dharma encircled by an assembly of bodhisattvas as numerous as the atoms in countless buddha realms.

43.254

“When the Bhagavat, the Tathāgata Ratnakusumaprabha,1828 was previously practicing bodhisattva conduct, he purified the ocean of world realms called Dharmadhātugaganapratibhāsamegha. All the tathāgatas who have appeared, are appearing, and will appear in that ocean of world realms were all ripened for the highest, complete enlightenment by the Bhagavat, the Tathāgata Ratnakusumaprabha, during his past practice of bodhisattva conduct.

43.255

“What do you think, noble one? At that time, in that time, who was the king’s queen Padmaśrīgarbhasaṃbhavā, the mother of Prince Tejodhipati, preeminent among the eighty-four thousand wives? Do not think that it was anyone else, noble one, for at that time, in that time, Māyādevī, the mother of the Bhagavat, who gave birth to the bodhisattva, who is established in the liberation of unobscured, complete illumination, who has directly perceived the accomplishments of tathāgatas in the past, who knows the visions of the births of all bodhisattvas, was King Dhanapati’s preeminent queen, Padmaśrīgarbhasaṃbhavā. [F.248.b]

43.256

“What do you think, noble one? At that time, in that time, who was Sudarśanā, the preeminent courtesan? Do not think that it was anyone else, noble one, for at that time, in that time, my mother, Sunetrā, the wife of the Śākya Daṇḍapāṇi, was Sudarśanā, the preeminent courtesan.

43.257

“What do you think, noble one? At that time, in that time, who was the girl Sucalitaratiprabhāsaśrī? Do not think that it was anyone else, noble one, for at that time, in that time, I was Sucalitaratiprabhāsaśrī, the daughter of the courtesan.

43.258

“What do you think, noble one? At that time, in that time, who were the entourage of King Tejodhipati? Do not think that they were anyone else, noble one, for they are now those who are established in this very assembly of followers who are bodhisattvas established by the Bhagavat in the perfection of the completely good conduct and prayer of bodhisattvas; whose bodies appeared as images in all world realms; whose minds never lapse from the practice of all bodhisattva samādhis; whose eyes have the perception of directly seeing the faces of all tathāgatas; whose ears perceive the voices of the clouds of the aspects of the speech, as vast as space, of all the tathāgatas that resound with the wheel of the Dharma; whose inhalations and exhalations have power over the practice of all Dharmas; the sound of whose names resound throughout all the buddha realms;1829 whose bodhisattva bodies go without interruption to the circles of the assemblies of all the tathāgatas; [F.249.a] who create bodies that manifest to all beings, in accordance with their aspirations, in ways that are favorable for ripening and guidance; and who, spreading throughout the entirety of the net of the directions, accomplish and perfect the completely good conduct and prayer continuously throughout all future kalpas and are present in the circle of the assembly of the Bhagavat.

43.259

“Noble one, the cakravartin Tejodhipati and I served the Tathāgata Sūryagātrapravara for as long as he lived, with clothing, food, alms, bedding, medicine during times of illness, and necessary articles.

43.260

“Noble one, after the parinirvāṇa of the Tathāgata Sūryagātrapravara, in that world realm there appeared in the world the tathāgata named Prasannagātra. We also served him, showed him respect, honored him, venerated him, and made offerings to him.

43.261

“Subsequently, we served the tathāgata named Jāmbūnadatejorāja who appeared in the world.

“Subsequently, we served the tathāgata named Lakṣaṇabhūṣitagātra who appeared in the world.

“Subsequently, we served the tathāgata named Vicitraraśmijvalanacandra who appeared in the world.

43.262

“Subsequently, we served the tathāgata named Suvilokitajñānaketu who appeared in the world.

“Subsequently, we served the tathāgata named Vipulamahājñānaraśmirāja who appeared in the world. [F.249.b]

“Subsequently, we served the tathāgata named Nārāyaṇavajravīrya who appeared in the world.

43.263

“Subsequently, we served the tathāgata named Aparājitajñānasthāma who appeared in the world.

“Subsequently, we served the tathāgata named Samantavilokitajñāna who appeared in the world.

“Subsequently, we served the tathāgata named Vimalaśrīmegha who appeared in the world.

43.264

“Subsequently, we served the tathāgata named Siṃhavijṛmbhitaprabha who appeared in the world.

“Subsequently, we served the tathāgata named Jñānaraśmijvalanacūḍa who appeared in the world.

“Subsequently, we served the tathāgata named Guṇaraśmidhvaja who appeared in the world.

43.265

“Subsequently, we served the tathāgata named Jñānabhāskaratejas who appeared in the world.

“Subsequently, we served the tathāgata named Ratnapadmapraphullitagātra who appeared in the world.

“Subsequently, we served the tathāgata named Puṇyapradīpadhvaja who appeared in the world.

43.266

“Subsequently, we served the tathāgata named Jñānaraśmimeghaprabha who appeared in the world.

“Subsequently, we served the tathāgata named Samantavairocanacandra who appeared in the world.

“Subsequently, we served the tathāgata named Ābharaṇacchatranirghoṣarāja 1830 who appeared in the world.

43.267

“Subsequently, we served the tathāgata named Samantajñānālokavikramasiṃha who appeared in the world.

“Subsequently, we served the tathāgata named Dharmadhātuviṣayamaticandra who appeared in the world.

“Subsequently, we served the tathāgata named Sattvagaganacittapratibhāsabimba who appeared in the world.

43.268

“Subsequently, we served the tathāgata named Praśamagandhasunābha who appeared in the world.

“Subsequently, we served the tathāgata named Samantānuravitaśāntanirghoṣa who appeared in the world. [F.250.a]

“Subsequently, we served the tathāgata named Sudṛḍhajñānaraśmijālabimbaskandha who appeared in the world.

43.269

“Subsequently, we served the tathāgata named Amṛtaparvataprabhātejas who appeared in the world.

“Subsequently, we served the tathāgata named Dharmasāgaranigarjitaghoṣa who appeared in the world.

“Subsequently, we served the tathāgata named Buddhagaganaprabhāsacūḍa who appeared in the world.

43.270

“Subsequently, we served the tathāgata named Raśmicandrorṇamegha who appeared in the world.1831

“Subsequently, we served the tathāgata named Suparipūrṇajñānamukhaktra who appeared in the world.

“Subsequently, we served the tathāgata named Suviśuddhajñānakusumāvabhāsa who appeared in the world.

43.271

“Subsequently, we served the tathāgata named Ratnārciḥparvataśrītejorāja who appeared in the world.

“Subsequently, we served the tathāgata named Vipulaguṇajyotiḥprabha who appeared in the world.

“Subsequently, we served the tathāgata named Samādhimervabhyudgatajñāna who appeared in the world.

43.272

“Subsequently, we served the tathāgata named Ratnacandradhvaja who appeared in the world.

“Subsequently, we served the tathāgata named Arcirmaṇḍalagātra who appeared in the world.

“Subsequently, we served the tathāgata named Ratnāgraprabhatejas who appeared in the world.

43.273

“Subsequently, we served the tathāgata named Samantajñānacaryāvilamba who appeared in the world.

“Subsequently, we served the tathāgata named Arciḥsamudramukhavegapradīpa who appeared in the world.

“Subsequently, we served the tathāgata named Dharmavimānanirghoṣarāja 1832 who appeared in the world. [F.250.b]

43.274

“Subsequently, we served the tathāgata named Asadṛśaguṇakīrtidhvaja who appeared in the world.

“Subsequently, we served the tathāgata named Pralambabāhu who appeared in the world.

“Subsequently, we served the tathāgata named Pūrvapraṇidhinirmāṇacandra who appeared in the world.

43.275

“Subsequently, we served the tathāgata named Ākāśajñānārthapradīpa who appeared in the world.

“Subsequently, we served the tathāgata named Dharmodgatanabheśvara who appeared in the world.

“Subsequently, we served the tathāgata named Vairocanaśrīgarbharāja who appeared in the world.

43.276

“Subsequently, we served the tathāgata named Dharmanārāyaṇaketu who appeared in the world.

“Subsequently, we served the tathāgata named Jñānaketu who appeared in the world.

“Subsequently, we served the tathāgata named Dharmasāgarapadma who appeared in the world.

43.277

“Noble one, those and other tathāgatas numbering altogether sixty sextillion appeared in that world realm. I served them all with clothing, food, alms, bedding, medicine during times of illness, and necessary articles, showed them respect, honored them, venerated them, and made offerings to them.

43.278

“Noble one, the last of those sixty hundred thousand trillion buddhas was the Tathāgata Arhat Samyaksaṃbuddha Vipuladharmādhimuktisaṃbhavatejas. When that tathāgata came to the city, I was the king’s wife. Together with householders, we practiced the gateways of every kind of offering, and after making offerings with the offerings for a tathāgata, we heard from that bhagavat the Dharma teaching called [F.251.a] The Lamp of the Arising of the Births of All the Tathāgatas. On hearing that, I attained the eyes of wisdom, and I attained this bodhisattva liberation called the range of the view of all the ways of the ocean of the samādhis of the bodhisattvas.

43.279

“Noble one, meditating on this liberation, I practiced bodhisattva conduct together with the bodhisattva for kalpas as numerous as the atoms in a hundred thousand buddha realms. During those kalpas as numerous as the atoms in that number of buddha realms, I served a vast extent of tathāgatas without end or middle. In some kalpas, I served a single tathāgata who remained for an entire kalpa. In some kalpas, I served two tathāgatas. In some kalpas, I served countless1833 tathāgatas. In some kalpas, I served as many tathāgatas as there are atoms in a buddha realm.

43.280

“During that time, my bodhisattva bodies’ sizes, shapes, and colors were beyond comprehension. The activities of my bodies were beyond comprehension. The activities of my speech and of my mind were beyond comprehension. My wisdom’s sight, my wisdom’s range of activity, and the scope of my wisdom’s samādhi were also beyond comprehension.

43.281

“Noble one, when beings1834 see a bodhisattva and the practice of bodhisattva conduct, they admire the bodhisattva and with various gestures and approaches are attracted to the bodhisattva who cares for them through various worldly and nonworldly ways, so that they became the bodhisattva’s followers. [F.251.b] When they accompany as followers the bodhisattva who practices bodhisattva conduct, they become irreversible in their progress to the highest, complete enlightenment.

43.282

“Noble one, in that way, as soon as I saw the Tathāgata Vipuladharmādhimuktisaṃbhavatejas, I attained this bodhisattva liberation called the range of the view of all the ways of the ocean of the samādhis of the bodhisattvas. Meditating on this liberation, I accompanied the bodhisattva for kalpas as numerous as the atoms in a hundred1835 buddha realms. I served, made offerings to, and venerated all the tathāgatas that appeared during those kalpas as numerous as the atoms in buddha realms. I heard the teaching of the Dharma from all those tathāgatas, obtaining it and keeping it. I also obtained from all those buddha bhagavats this liberation through various ways, through various teachings of the ways of the sūtras, through various natures of liberation, through various entrances to liberation, through various practices of liberation, through various engagements in times, through various entries into realms, through various perceptions of oceans of visions of buddhas, through various entries into the circles of followers of tathāgatas, through various paths of the ways of oceans of bodhisattva prayers, through various accomplishments of bodhisattva conduct, and through various vast extents of bodhisattva liberations. However, I still had not realized the way of completely good bodhisattva conduct.

43.283

“Why is that? [F.252.a] Because the way of the liberation of completely good bodhisattvas is as immeasurable as the extent of space, as immeasurable as the extent of the conceptualizations1836 of beings, as immeasurable as the extent of the ocean of the divisions of the three times, as immeasurable as the extent of the ocean of the directions, and as immeasurable as the extent of the ocean of the ways of the realm of phenomena.

43.284

“Noble one, the nature of the way of the liberations of the completely good bodhisattvas is the same as the scope of perception of the tathāgatas.

43.285

“In that way, noble one, for kalpas as numerous as the atoms in buddha realms I gazed again and again upon the bodhisattva’s body without ever having enough of seeing it.

43.286

“Noble one, it was like when a man and woman have arranged to come together purely for the enjoyment of passion, and there arises an immeasurable development of their state of mind through their being intoxicated by the concepts and thoughts of purity that arise from fallacious mental activity.

43.287

“Noble one, in the same way, when I looked upon the bodhisattva’s body, in each instant of mind, from each pore there appeared to my eyes an immeasurable vast extent of groups of world realms without end or middle, with various grounds, various arrays of borders, various shapes, various arrays of mountains, various displays of arrays of grounds, various skies adorned by coverings of clouds, various natures, names, and numbers, and various appearances of buddhas and successions of tathāgatas, adorned by various bodhimaṇḍas, with various miraculous manifestations of the turning of the Dharma wheel by tathāgatas, with various arrays of the circles of followers of tathāgatas, with the various sounds of the teaching of the various ways of the sūtras, with the various accomplishments of the ways of the yānas, [F.252.b] with the various illuminations from pure lights and radiances, and with omens that have never been seen before.

43.288

“From each pore there appeared to my eyes oceans of buddhas without end or middle. In each instant of mind, from each pore, there appeared continuously to my eyes the adornment of various bodhimaṇḍas, the miraculous manifestations of the various turnings of the Dharma wheel, and the miraculous manifestations of the sounds of the various ways of the sūtras.

43.289

“In each instant of mind, from each pore, there appeared to my eyes a vast ocean of beings without end or middle, with houses, parks, divine palaces, rivers, oceans, and dwellings, with various forms and bodies, with various ranges of enjoyments, with various engagements in conduct and behavior, and with various forms of perfections of faculties.

43.290

“From each pore there appeared to my eyes ways of entering an ocean of the three times, without end or middle.

“An ocean, without end or middle, of bodhisattva prayers were purified.

43.291

“There appeared an ocean, without end or middle, of different forms of conduct of the bodhisattva bhūmis.

“There appeared a pure ocean, without end or middle, of the perfections of the bodhisattvas.

43.292

“There appeared an ocean, without end or middle, of the past practices of the bodhisattvas.

“There appeared an ocean, without end or middle, of the ways of purifying buddha realms.

43.293

“There appeared an ocean, without end or middle, of the ways of the great love of bodhisattvas.1837

“I comprehended their entering oceans of the power and methods for ripening and guiding all beings. [F.253.a]

43.294

“They accomplished an ocean, without end or middle, of the ways of the clouds of the great compassion of bodhisattvas.

“They increased an ocean, without end or middle, of the great power of the joy of bodhisattvas.

“In each instant of mind, they accomplished an ocean, without end or middle, of the methods of gathering all beings.

43.295

“Noble one, in that way, for kalpas as numerous as the atoms in a hundred buddha realms, in each instant of mind I perceived and comprehended an ocean, without end or middle, of the ways of the Dharma in each pore of the bodhisattva. Nevertheless, I did not comprehend them in their entirety, even though I never perceived again what I had perceived before, even though I did not hear again what I had already heard before.

43.296

“Noble one, in that way, when I was in the harem of Sarvārthasiddha, who had an entourage of a crowd of queens, through an ocean of the ways of comprehending the realm of phenomena I perceived in each of his pores an ocean, without end or middle, of the ways of the three times.

43.297

“Noble one, I know and practice only this bodhisattva liberation called the miraculous manifestations at the birth of bodhisattvas throughout all the perceptions of countless kalpas. How could I know the conduct, or teach the treasure of qualities, without exception, of the bodhisattvas who engage in an ocean, without end or middle, of the ways of methods; who manifest the perception of bodies in shapes1838 that accord with those of all beings; who manifest conducts that accord with the aspirations of all beings; who emit clouds of emanations with infinite colors from all their pores; who have the realization, free of thought, of the pure nature of the bodyless essence of the true nature, a nature that has the characteristics of space; who with the certainty of realization at all times are dedicated to miraculous manifestations equal to those of the tathāgatas; [F.253.b] who engage in miraculous manifestation through the scope of the liberations, which has no end or middle; who through the generation of motivation have power over entering and remaining in the vast realm of the Dharma; and who revel in an ocean of liberations that possess all the gateways into the levels of the Dharma?

43.298

“Depart, noble one. Here at the feet of the Bhagavat Vairocana, upon a precious throne with various adornments that has in its center a lotus made of the kings of precious jewels, is the mother of the bodhisattva, whose name is Māyādevī. Go to her and ask her, ‘How are bodhisattvas who practice bodhisattva conduct undefiled by any of the stains of this world? How do bodhisattvas have an uninterrupted dedication to making offerings to the tathāgatas? How are bodhisattvas irreversible from attaining the final accomplishment of their activities? How are they free from obscurations in their entry into bodhisattva liberations? How are they without expectation of a reward from others in all their bodhisattva conduct? How do they have the direct perception of all the tathāgatas? How do they never lapse from their dedication to gathering all beings? How do they never lapse from remaining in all bodhisattva conduct until the last future kalpa? How do they never turn back from the prayers of the Mahāyāna? How do they never lose heart in maintaining and increasing the roots of merit of all beings?’ ”

43.299

Then at that time, Gopā, the Śākya maiden, in order to teach completely this gateway to liberation, through the blessing of the Buddha recited these verses:

43.300

“The beings who see the supreme beings

Who are dedicated to perfect bodhisattva conduct, [F.254.a]

Whether they are attracted or in enmity,

All become gathered by him. {90}

43.301

“I remember as many kalpas

As there are atoms in a hundred realms.

Beyond those there was the Vyūhasa kalpa,

In which was the perfect world realm Meruprabhā. {91}

43.302

“In that world appeared sages

To the number of sixty sextillion.

The last of those lords of sages

Was the lamp for beings Dharmadhvaja. {92}

43.303

“At that time there was the King Śrītejas.

After the parinirvāṇa of that lord of sages

In this Jambudhvaja, he destroyed the armies of his adversaries

And became a supreme sovereign with commands that could not be disobeyed. {93}

43.304

“He had five hundred sons, who were

All courageous, heroic, and handsome,

With perfectly formed limbs and pure bodies,

And who were unsurpassable and adorned by glory. {94}

43.305

“The king and his sons had devotion to the Sugata,

And they made vast offerings to the Jina.

He was always in possession of the good Dharma

And unshakably dedicated to the Dharma. {95}

43.306

“To that king was born a son

Named Prince Suraśmi, a pure being

Who was a delight to see and had a beautiful form

And was adorned by the thirty-two supreme signs. {96}

43.307

“He abandoned the kingdom and entered homelessness

Accompanied by an entourage of fifty million men.

As a mendicant, he was dedicated with unwavering diligence

And gained completely the Dharma of the Jina. {97}

43.308

“There was the city1839 named Drumāvatī

Encircled by ten billion excellent towns.

There were forests with a variety of branches,

Peaceful and silent, with unsurpassable splendor. {98}

43.309

“There, with perfect discipline, dwelled Suraśmi,

Who was fearless, wise, and eloquent.

He was teaching the Dharma of the Jina

In order to purify defiled beings. {99}

43.310

“That wise one, when seeking alms, [F.254.b]

Had a beautiful conduct and peaceful appearance.

He went into town in an unwavering, profound manner

With mindfulness and undistracted eyes. {100}

43.311

“In the best of towns, Nandīdhvaja,

There was the head merchant Suvighuṣṭakīrti.

I was his charming, beautiful daughter

By the name of Bhānuprabhā. {101}

43.312

“At the gateway of our perfect house,

I saw Suraśmi and his entourage,

Handsome, his body adorned by the signs,

And I was greatly attracted to him. {102}

43.313

“He came to the gateway to my home,

And I placed a jewel1840 in his alms bowl.

I also removed all my jewelry,

And with adoration I offered them to him. {103}

43.314

“Because of making an offering through passion

To that son of the buddhas, Suraśmiketu,

For two hundred and fifty of the longest kalpas

I was not reborn in the lower existences. {104}

43.315

“I was born into divine families in the realms of the devas

And in the human world as the daughters of kings.

In all those lives he revealed himself to me

In bodies that had endless different forms.1841 {105}

43.316

“After two hundred and fifty kalpas had passed,

I was born as the fearless daughter

Of the preeminent courtesan Sudarśanā

And at that time was known as Saṃcālitā. {106}

43.317

“When I saw Prince Tejodhipati,

I joyfully made offerings to him.

I offered myself to him

And became his obedient1842 wife. {107}

43.318

“Together we made excellent offerings

To the great ṛṣi Sūryagātrapravara.

With devotion I looked upon that buddha’s face,

And I developed the aspiration for supreme enlightenment. {108}

43.319

“During that kalpa, I venerated

A full six hundred million jinas. [F.255.a]

In the time of the last of those jinas

There appeared the Buddha Adhimuktitejas. {109}

43.320

“In that time, I gained pure Dharma eyes

And comprehended the nature of phenomena.

Incorrect thinking completely ceased,

And since that time I have attained illumination. {110}

43.321

“Since that time, I have seen

The samādhis of the jinas’ progeny.

In each instant of the mind I observe

An inconceivable ocean of realms in all directions. {111}

43.322

“I see in all directions a variety

Of countless, marvelous pure realms.

I have no attachment to them on seeing them

And no aversion toward those that are defiled. {112}

43.323

“I see, in every one of those realms,

Every buddha in his bodhimaṇḍa.

In each instant of mind I look upon

Their immeasurable oceans of light. {113}

43.324

“In each instant of mind I comprehend, without impediment,

The oceans of their circles of followers.

In the same way, I know all their samādhis

And also their countless liberations. {114}

43.325

“I comprehend their vast activities,

And I know every manner of the bhūmis.

I also know, in each instant, the infinite,

Vast ocean of their countless prayers. {115}

43.326

“Throughout endless kalpas I gazed upon

The body of the supreme being practicing conduct.

I could never fully know the extent

Of the manifestations from his pores. {116}

43.327

“I saw countless oceans of many realms,

Even on the tip of a single pore hair.

I saw them filled with masses of air,

Great rivers, mountains of earth, and fire. {117}

43.328

“I perceived a variety of grounds

Having different forms and various kinds of shapes.

They had a variety of elements1843 and constituents,1844

Various different kinds of aspects and forms.1845 {118}

43.329

“I saw clearly and distinctly countless

Oceans of realms, worlds beyond description. [F.255.b]

I saw the jinas who were engaged

In guiding beings through teaching the Dharma. {119}

43.330

“I cannot comprehend the actions of his body,

Or his speech or his mind, or their actions,

Or his various miraculous manifestations

While practicing his vast conduct for kalpas.” {120}

43.331

Sudhana, the head merchant’s son, bowed his head to the feet of the Śākya maiden Gopā, circumambulated the Śākya maiden Gopā many hundreds of thousands of times, keeping her to his right, and, looking back again and again, departed from the Śākya maiden Gopā. [B16]

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