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སྡོང་པོས་བརྒྱན་པ།

The Stem Array
Samantabhadra and “The Prayer for Completely Good Conduct”

Gaṇḍavyūha

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

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

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

Buddhāvataṃsakanāmamahāvaipulyasūtrāt gaṇḍavyūhasūtraḥ paṭalaḥ

Toh 44-45

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

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ

Surendrabodhi
Vairocanarakṣita
Bandé Yeshé Dé
Jinamitra

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

First published 2021

Current version v 1.0.30 (2024)

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co.

Summary

s.1

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

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.

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]

56.2

Sudhana, the head merchant’s son, who was dedicated to that kind of aspiration and attention, was saturated by previous roots of merit, was blessed by the tathāgatas, and had the equivalent roots of merit in the past as the bodhisattva Samantabhadra, and therefore there appeared ten omens of the appearance of the bodhisattva Samantabhadra.

56.3

What were those ten? They were that (1) all buddha realms were purified through having pure adornments at the bodhimaṇḍas of all tathāgatas; (2) all buddha realms were purified through the elimination of all their unfortunate states, lower existences, and lower realms; (3) all buddha realms were purified through becoming pure buddha realms with arrays of lotus 2187 beds; (4) all buddha realms were purified through the bodies and minds of all their beings becoming joyous and happy; (5) all buddha realms were purified through becoming made of all precious materials; (6) all buddha realms were purified through all their realms of beings becoming adorned by the signs and features of a great being; (7) all buddha realms were purified through being covered by clouds of adornments and decorations; (8) all buddha realms were purified through all their beings having a nature that was mutually loving, altruistic, and without malice; (9) all buddha realms were purified through their bodhimaṇḍas becoming adorned by adornments; and (10) all buddha realms were purified through all their beings becoming dedicated to remembering and focusing on the buddhas. [F.347.a] Those were the ten omens of the appearance of the bodhisattva mahāsattva Samantabhadra.

56.4

There also appeared ten lights that were omens of the appearance of the bodhisattva Samantabhadra.

What were those ten? They were that (1) from each atom of the atoms of all world realms shone a multitude of nets of light rays from all tathāgatas; (2) from each atom of the atoms of all world realms emerged a multitude of halos of buddhas, some of a single color, some of various colors, some with many hundreds of thousands of colors, spreading throughout the entire realm of phenomena; (3) from each atom of the atoms of all world realms emerged clouds of all jewels creating the perception of the images of all tathāgatas spreading throughout the entire realm of phenomena; (4) from each atom of the atoms of all world realms emerged wheels, and circles of the light radiated from all tathāgatas spreading throughout the entire realm of phenomena; (5) from each atom of the atoms of all world realms emerged a multitude of clouds of perfume, flowers, garlands, ointments, and incense that resounded with thunder from all the clouds that proclaimed the ocean of the phenomena of the qualities of the bodhisattva Samantabhadra, spreading throughout the entire realm of phenomena; [F.347.b] (6) from each atom of the atoms of all world realms emerged multitudes of clouds of suns, moons, and stars, emanating the light of the bodhisattva Samantabhadra, spreading throughout the entire realm of phenomena; (7) from each atom of the atoms of all world realms emerged multitudes of clouds of lamps in the shapes of all bodies,2188 shining like the light rays of buddhas and spreading throughout the entire realm of phenomena; (8) from each atom of the atoms of all world realms emerged multitudes of clouds of figures made of precious jewels that represent the bodies of the tathāgatas, spreading throughout all the world realms in the ten directions; (9) from each atom of the atoms of all world realms emerged multitudes of clouds of figures made of light rays that appeared in the forms of the bodies of all the tathāgatas, sending down rain from the clouds of the blessings and prayers of all the buddhas and spreading throughout the entire realm of phenomena; and (10) from each atom of the atoms of all world realms emerged an ocean of clouds of the images with the appearance of all kinds of forms of the bodies of bodhisattvas, engaged in liberating2189 all beings and accomplishing the fulfillment of the Dharma aspirations of all beings and spreading throughout the entire realm of phenomena. Those were the ten great lights that were omens of the appearance of the bodhisattva mahāsattva Samantabhadra. [F.348.a]

56.5

When Sudhana, the head merchant’s son, had seen those ten great lights as omens, he gained the opportunity to see Samantabhadra. He had the support of his own roots of merit. He had the blessing of all the tathāgatas and had given rise to the illumination of the Dharma of all the buddhas. He was focused on the conduct of the bodhisattva Samantabhadra. He was blessed by the prayers of the bodhisattva Samantabhadra. He aspired to the range of conduct of all the tathāgatas. He had attained the strength and power of certainty in the immense field of activity of the bodhisattva. He thought that seeing the bodhisattva Samantabhadra would be the same as attaining omniscience. His faculties were directed to seeing the bodhisattva Samantabhadra. He had gained the great power of diligence for seeing the bodhisattva Samantabhadra. He applied himself with unflagging diligence in seeking the sight of the bodhisattva Samantabhadra.

56.6

With the wheel of his faculties facing in all directions; with the body of a bodhisattva that has reached the all-seeing2190 range of perception; with a mind fixed on the bodhisattva Samantabhadra as being present at the feet of all buddhas without exception; with a focus on all buddhas as the object of his perception; with an aspiration that never ceased to seek the bodhisattva Samantabhadra as an object of perception; with the eyes of wisdom that follow the path of the bodhisattva Samantabhadra having as their essence the idea of seeing the bodhisattva Samantabhadra; with an aspiration that was as vast as space; [F.348.b] with a higher motivation that possessed the thunderbolt of great compassion; with the prayer2191 to follow the bodhisattva Samantabhadra; with the blessing that lasts till the last of future kalpas; with the pure power of ascension; by following the same conduct as that of the bodhisattva Samantabhadra; by dwelling2192 in the wisdom that is established on the level of the bodhisattva Samantabhadra; by residing in the field of perception of all tathāgatas; and by possessing2193 those qualities, he saw the bodhisattva Samantabhadra, who had attained equality with all tathāgatas, who followed the three times equally, who possessed an inconceivable field of perception, who had an inviolable conduct, who had a limitless field of perception of wisdom, who was looked upon by all bodhisattvas, who could not be surpassed by all worlds, who was followed by all assemblies of followers, and who possessed a superior field of perception.

56.7

He was seated on a great precious lotus on the center of a lion throne in front of the Tathāgata Arhat Samyaksaṃbuddha, the Bhagavat Vairocana, with an ocean of an assembly of bodhisattva followers, at the head of a gathering of bodhisattvas.

56.8

He saw that from all the pores on his body, from each of those pores, emerged multitudes of clouds of light rays that illuminated all world realms throughout the extent of the realm of phenomena to its limits and brought an end to the suffering of beings. [F.349.a]

56.9

He saw him increasing the vast power of joy and aspiration in all bodhisattvas.

56.10

He saw emanating from the crown of his head, his two shoulders, and all his pores a multitude of clouds of perfumes and lights of various colors, which spread throughout the assemblies of the followers of all tathāgatas and let fall their rain.

56.11

He saw that from all the pores on his body, from each of those pores, emerged multitudes of clouds of all flowers, which were as numerous as the atoms in all buddha realms and which spread throughout the assemblies of the followers of all tathāgatas and let fall their rain.

56.12

He saw that from all the pores on his body, from each of those pores, emerged multitudes of clouds of various aromatic trees, which were as numerous as the atoms in all buddha realms and which spread throughout the realm of phenomena, throughout the entire realm of space to its limits, adorning it with the clouds of aromatic trees, letting fall a rain of an inexhaustible treasure of perfume, aromatic powders, and incense and spreading throughout the assemblies of the followers of all tathāgatas and letting fall their rain.

56.13

He saw that from all the pores on his body, from each of those pores, emerged multitudes of clouds of various clothes, which spread over and adorned the entire realm of phenomena, the entire realm of space.

56.14

He saw that from all the pores on his body, from each of those pores, emerged clouds of streamers of silks in various colors, clouds of various garlands, clouds of various pearls, [F.349.b] and clouds of wish-fulfilling precious jewels, which were as numerous as the atoms in all buddha realms and which spread throughout the assemblies of the followers of all tathāgatas and let fall their rain.

56.15

He saw that from all the pores on his body, from each of those pores, in order to fulfill the wishes of all beings, there emerged clouds of jewel trees, which were as numerous as the atoms in all buddha realms and which spread throughout the realm of phenomena, throughout the entire realm of space to its limits, adorning the buddha realms with treasures of jewels emanated from the jewel trees and spreading throughout the assemblies of the followers of all tathāgatas and letting fall their rain.

56.16

He saw that from all the pores on his body, from each of those pores, emerged clouds of devas of the form realm, who were as numerous as the atoms in all buddha realms and who praised the bodhisattva and spread throughout all buddha realms.

56.17

He saw that from all the pores on his body, from each of those pores, emerged clouds of emanated devas of the Brahmā paradises, who supplicated the tathāgatas to turn the wheel of the Dharma.

56.18

He saw that from all the pores on his body, from each of those pores, emerged multitudes of clouds of the bodies of the deva lords from within the entire desire realm, who held many wheels of Dharma of all the tathāgatas.

56.19

He saw that from all the pores on his body, from each of those pores, there emerged, with each instant of mind, clouds of buddha realms that resembled all the buddha realms within the three times [F.350.a] and were as numerous as the atoms in all buddha realms, and they spread throughout the realm of phenomena, throughout the entire realm of space to its limits, becoming a dwelling, a refuge, and a basis for beings without a dwelling, without a refuge, and without a basis.

56.20

He saw that from all the pores on his body, from each of those pores, there emerged, with each instant of mind, clouds filled with pure buddha realms, the appearances of buddhas, and all the assemblies of bodhisattva followers, which were as numerous as the atoms in all buddha realms, spreading throughout the realm of phenomena, throughout the entire realm of space to its limits, accomplishing the purification of beings with powerful aspirations.

56.21

He saw that from all the pores on his body, from each of those pores, there emerged, with each instant of mind, multitudes of clouds of various defiled pure realms, which were as numerous as the atoms in all buddha realms and which spread throughout the realm of phenomena, throughout the entire realm of space to its limits, accomplishing the purification of beings afflicted by the kleśas.

56.22

He saw that from all the pores on his body, from each of those pores, there emerged, with each instant of mind, multitudes of clouds of purified defiled realms, which were as numerous as the atoms in all buddha realms and which spread throughout the realm of phenomena, throughout the entire realm of space to its limits, accomplishing the purification of every single being afflicted by the kleśas.

56.23

He saw that from all the pores on his body, from each of those pores, emerged clouds of the bodies of all beings, which were as numerous as the atoms in all buddha realms [F.350.b] and which spread throughout the realms of beings, throughout the entire realm of space to its limits, following the conducts of beings and ripening all beings for the highest, complete enlightenment.

56.24

He saw that from all the pores on his body, from each of those pores, there emerged, with each instant of mind, clouds of the bodies of bodhisattvas, which were as numerous as the atoms in all buddha realms and which spread throughout the realm of phenomena, throughout the entire realm of space to its limits, reciting the multitude of names of all buddhas in order to increase the roots of merit of beings.

56.25

He saw that from all the pores on his body, from each of those pores, emerged multitudes of clouds of bodies of bodhisattvas, which were as numerous as the atoms in all buddha realms and which spread throughout the realm of phenomena, throughout the entire realm of space to its limits, accomplishing in the entire vast extent of buddha realms the roots of merit of developing and maintaining the first aspiration of all bodhisattvas.

56.26

He saw that from all the pores on his body, from each of those pores, emerged clouds of bodhisattvas, which were as numerous as the atoms in all buddha realms, reciting in all buddha realms the entire ocean of bodhisattva prayers in order to perform the completely pure conduct of Samantabhadra.

56.27

He saw that from all the pores on his body, from each of those pores, in order to fulfill the aspirations of all beings, there emerged clouds of the bodhisattva Samantabhadra’s conduct, which were as numerous as the atoms in all buddha realms, [F.351.a] increasing the power of joy through ascending toward omniscience and letting fall their rain.

56.28

He saw that from all the pores on his body, from each of those pores, emerged clouds of the attainment of buddhahood, manifesting the attainment of complete buddhahood in all buddha realms and increasing the great clouds of Dharma that ascend toward omniscience, which were as numerous as the atoms in all buddha realms.

56.29

Sudhana, the head merchant’s son, was overjoyed, pleased, delighted, thrilled, and blissful on seeing the scope of the bodhisattva Samantabhadra’s miracles, and he contempleted the bodhisattva Samantabhadra’s body even more strongly.

56.30

In each of the bodhisattva Samantabhadra’s limbs, in each section of his limbs, in each part of his body, in each section of the parts of his body, in each side of his limbs, in each section of the sides of his limbs, in each form,2194 in each section of each form, in each pore, and in each section of each pore, he saw the images of this billion-world world realm with its mass of air, its mass of water, its mass of earth, its mass of fire, its oceans, its continents, its rivers, its mountains of jewels, its Sumerus, its Cakravālas, its villages, towns, districts, regions, realms, and royal capitals, its forests, its houses, [F.351.b] its populations, its hells, its animal existences, its Yama realms, its asura realms, its nāga realms, its deva realms, its Brahmā realms, its range of desire realms, its range of form realms, its range of formless realms, its ground, its foundations, its shapes, its clouds, its lightning, its stars, its days and nights, its fortnights, its months, its seasons, its years, its intermediate kalpas, and its kalpas.

56.31

Just as he saw this world realm, he saw the images of all the world realms in the eastern direction. Just as he saw those in the eastern direction, he also saw the world realms 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, and in the downward and upward directions, together with their appearances of buddhas and their assemblies of bodhisattva followers.

56.32

He also saw all the past successions of worlds in this Sahā world realm in each of the bodhisattva Samantabhadra’s physical signs of a great being, [F.352.a] together with their appearances of buddhas, all their assemblies of bodhisattva followers, all their beings, all their houses, all their days and nights, and all their kalpas. In the same way, he saw the entire vast extent of its future buddha realms.

56.33

Just as he saw the past and future of this world realm, in that way he saw the succession of all world realms.

56.34

In the same way, he saw the past and future successive world realms of all world realms in the ten directions in the bodhisattva Samantabhadra’s body, and in each of his physical signs of a great being and in each pore, all distinctly and not mixed with one another.

56.35

In the same way that he saw the bodhisattva Samantabhadra manifesting this play of being seated on a great precious lotus on the center of a lion throne in front of the Bhagavat, the Tathāgata Vairocana, in the same way he saw him manifesting this same play in the eastern direction in the world realm Padmaśrī of the Bhagavat, the Tathāgata Bhadraśrī.

56.36

In the same way as in the eastern direction, he saw the bodhisattva Samantabhadra manifesting this play of being seated on a great precious lotus on the center of a lion throne in front of all the tathāgatas of all the world realms in the principal and intermediate directions. [F.352.b]

56.37

In the same way that he saw the bodhisattva Samantabhadra manifesting this display of being seated on a great precious lotus on the center of a lion throne in front of all the tathāgatas in all the world realms in the ten directions, he saw, in the atoms of all the buddha realms in the ten directions, the bodhisattva Samantabhadra manifesting this display of being seated on a great precious lotus upon the center of a lion throne in front of all the tathāgatas within an assembly of followers of the Buddha, as vast as the realm of phenomena, in each atom.

56.38

He saw in each of those bodies the manifestation of reflections of all objects of perception in the three times.

56.39

He saw the manifestation of the perceptions as reflections of all realms, all beings, all appearances of buddhas, and all the assemblies of bodhisattva followers.

56.40

He heard the sounds of all beings, the voices of all buddhas, the Dharma wheels of all tathāgatas, and all the miraculous manifestations of the teaching of instructions.

56.41

Having seen and heard in that way the play2195 of the bodhisattva Samantabhadra’s liberation, he attained the ten practices of the perfection of knowledge.

56.42

What are those ten? [F.353.a] (1) He attained the practice of the perfection of knowledge of filling all buddha realms with his body in each instant of mind; (2) he attained the practice of the perfection of knowledge of going into the presence of all tathāgatas without differentiation; (3) he attained the practice of the perfection of knowledge of serving and making offerings to all tathāgatas; (4) he attained the practice of the perfection of knowledge of the attainment of acquiring all the Dharmas of the buddhas from all tathāgatas and from each tathāgata; (5) he attained the practice of the perfection of knowledge of the definitive understanding of the Dharma wheels of all tathāgatas; (6) he attained the practice of the perfection of knowledge of the inconceivable miracles of the buddhas; (7) he attained the practice of the perfection of knowledge of an unceasing discernment of all Dharmas,2196 which is steadfast until the last of future kalpas, through the teaching of a single word of the Dharma; (8) he attained the practice of the perfection of knowledge that directly perceives the entire ocean2197 of the Dharma; (9) he attained the practice of the perfection of knowledge that manifests within the perceptions of all beings; and (10) he attained the practice of the perfection of knowledge that directly perceives the conduct of the bodhisattva Samantabhadra in each instant of mind. [F.353.b]

56.43

The bodhisattva Samantabhadra extended his right hand and placed it upon the head of Sudhana, the head merchant’s son, who possessed such a practice of the perfection of knowledge.

56.44

The instant that the bodhisattva Samantabhadra placed his right hand upon the head of Sudhana, the head merchant’s son, he entered as many samādhi gateways as there are atoms in all buddha realms. In each samādhi he realized the sight of an ocean of world realms, as numerous as the atoms in a buddha realm, which he had never seen before. He gathered as many accumulations of omniscience as there are atoms in a buddha realm. There came as many accumulations of the Dharmas of omniscience as there are atoms in a buddha realm. He arose to as many great establishments in omniscience as there are atoms in a buddha realm. He comprehended an ocean of prayers as numerous as the atoms in a buddha realm. He set out along paths that have arisen from omniscience, which were as numerous as the atoms in a buddha realm. He entered into as many bodhisattva conducts as there are atoms in a buddha realm. He increased as many powers of omniscience as there are atoms in a buddha realm. He illuminated with as many illuminations from the knowledge of all buddhas as there are atoms in a buddha realm. [F.354.a]

56.45

Just as the bodhisattva Samantabhadra, at the feet of the Bhagavat, the Tathāgata Vairocana in this Sahā world realm, extended his right hand and placed it upon the head of Sudhana, the head merchant’s son, in the same way, the bodhisattva Samantabhadra at the feet of the tathāgatas in all world realms extended his right hand and placed it upon the head of Sudhana, the head merchant’s son. In the same way, the bodhisattva Samantabhadra at the feet of all the tathāgatas within the atoms of all world realms in all the principal and intermediate directions extended his right hand and placed it upon the head of Sudhana, the head merchant’s son.

56.46

Just as Sudhana, the head merchant’s son, entered many Dharma gateways when touched by the hand of the bodhisattva Samantabhadra at the feet of the Bhagavat Vairocana, in the same way Sudhana, the head merchant’s son, entered in many ways many Dharma gateways when touched by the clouds of hands emanated from all the bodies of Samantabhadra.

56.47

Then the bodhisattva mahāsattva Samantabhadra said to Sudhana, the head merchant’s son, “Noble one, you have seen my miraculous manifestations.”

Sudhana said, “Ārya, I have seen them. The inconceivable liberations that I have seen can only be known by the knowledge of a tathāgata.” [F.354.b]

56.48

Samantabhadra said, “Noble one, I long for the omniscient mind and have practiced for as many kalpas as there are atoms in an anabhilāpyānabhilāpya of buddha realms.

56.49

“In each of those great kalpas, I purified the aspiration for enlightenment, and I served as many tathāgatas as there are atoms in an anabhilāpyānabhilāpya of buddha realms.

56.50

“In each of those great kalpas, I accumulated the merit for omniscience and engaged in all the great giving of gifts and offerings. I held bestowals of gifts and offerings that were proclaimed throughout the world and were bestowed upon all beings.

56.51

“In each of those great kalpas, aspiring to the Dharmas of omniscience, I gave gifts, great gifts, and extreme gifts that were as numerous as the atoms in an anabhilāpyānabhilāpya of buddha realms.

56.52

“In each of those great kalpas, without concern for body and life, and cherishing the Dharma of the buddhas, I gave away bodies as numerous as the atoms in an anabhilāpyānabhilāpya of buddha realms. I gave away great kingdoms. I gave away villages, towns, regions, lands, realms, and royal capitals. I gave away gatherings of entourages that were beautiful and pleasing and that I could not part with. I gave away sons, daughters, and wives. I gave away my body and flesh. I gave the blood from my body to those who asked for it. I gave away my bones and marrow. [F.355.a] I gave away my legs and arms. I gave away the greater and smaller parts of my body. I gave away my nose and ears. I gave away my eyes. I gave away the organ of my tongue from my mouth.

56.53

“In each of those great kalpas, aspiring for the head of omniscience that is above and higher than all worlds, I gave away my own head as many times as there are atoms in an anabhilāpyānabhilāpya of buddha realms.

56.54

“As it was in each of those great kalpas, it was the same in each of an ocean of kalpas as numerous as the atoms in an anabhilāpyānabhilāpya of buddha realms, in which through becoming a supreme lord I served, honored, and venerated tathāgatas as numerous as the atoms in an anabhilāpyānabhilāpya of buddha realms, making offerings to them and giving them clothing, food, beds, medicines when ill, and necessary utensils. I entered homelessness in the teachings of those tathāgatas, following all their instructions, and held their teachings.

56.55

“Noble one, throughout the ocean of that many kalpas, I developed an aspiration solely for the teaching of the tathāgatas and do not remember ever developing an inappropriate aspiration. Throughout the ocean of that many kalpas, I developed solely that aspiration, and I do not remember developing an aspiration through anger, an aspiration through fixation on the self, an aspiration from protecting and grasping a self, [F.355.b] an aspiration that made a distinction between self and others, or an aspiration that was not connected with the path to enlightenment, nor do I remember developing an aspiration that became wearied or disheartened or confused by obscurations through remaining in saṃsāra. Instead, I developed the aspiration for gathering the accumulations for omniscience, an aspiration that had an invincible knowledge and unconquerable essence.

56.56

“Noble one, it is like this: an ocean of kalpas would pass if I were to teach my past perfect practices, my engagement in purifying buddha realms, my engagement in protecting, ripening, and purifying beings with my attainment of great compassion, my engagement in making offerings to and serving buddhas, my engagement in serving gurus in order to seek the good Dharma, my engagement in giving away my body in order to obtain the good Dharma, and my engagement in giving up my life in order to protect the good Dharma.

56.57

“Noble one, there is not one word or letter from all that ocean of the Dharma for which I did not give up the kingdom of a cakravartin or all my possessions through being dedicated to saving all beings, dedicated to attaining definitive understanding of the continuum of my mind, dedicated to others hearing the Dharma, dedicated to the elucidation of the light of worldly knowledge, dedicated to the elucidation of all world-transcending knowledge, [F.356.a] dedicated to giving rise to happiness in saṃsāra for all beings, and dedicated to praising the qualities of all the tathāgatas. In that way, an ocean of kalpas as numerous as the atoms in an anabhilāpyānabhilāpya of buddha realms would pass by if I were to teach my perfect practices in the past.

56.58

“Noble one, in that way, I attained the pure Dharma body that is undifferentiated by the three times through the strength of such accumulations, through the strength of the accumulation of the causal roots of merit, through the strength of a vast aspiration, through the strength of practicing the qualities, through the strength of correctly comprehending all Dharmas, through the strength of the eyes of wisdom, through the strength of the blessing of the tathāgatas, through the strength of great prayers, through the strength of great compassion, through the strength of perfectly purified higher cognitions, and through the strength of being taken into the care of the kalyāṇamitras. I also purified the unsurpassable form body that transcends all worlds, that is perceived by all beings according to their aspirations, that is spread throughout all buddha realms, that is present everywhere, that manifests all miracles in every place, and that is attractive to all beings.2198 [F.356.b]

56.59

“Noble one, regard this perfect body I have attained, which has been accomplished through an endless ocean of kalpas and which is rare to appear and rare to see in many hundreds of thousands of quintillions of kalpas.

56.60

“Noble one, those beings who have not developed roots of merit cannot hear me, let alone see me.

56.61

“Noble one, those beings who just hear my name become irreversible in their progress toward the highest, complete enlightenment. Those who just see me, touch me, accompany me, follow me, see me in a dream, or hear my name in a dream become irreversible in their progress toward the highest, complete enlightenment.

56.62

“Some, through thinking of me, become ripened in one day, some in one week, some in a fortnight, some in a month, some in a year, some in a hundred years, some in a kalpa, some in a hundred kalpas, and some in as many kalpas as there are atoms in an anabhilāpyānabhilāpya of buddha realms. Some become ripened after as many lifetimes as there are atoms in an anabhilāpyānabhilāpya of buddha realms. Some become ripened through seeing my light, some through seeing the light rays I radiate, [F.357.a] some through the realm shaking, some through the manifestation of my form body, and some through rejoicing in it.

56.63

“Noble one, in that way, through as many methods as there are atoms in a buddha realm, beings become irreversible in their progress toward the highest, complete enlightenment.

56.64

“Noble one, the beings who hear2199 of my pure buddha realm will be reborn in pure buddha realms. Those who see my pure body will be reborn with a body like mine. Therefore, noble one, look at my body.”

56.65

Sudhana, the head merchant’s son, contemplated the body of the bodhisattva Samantabhadra and saw an anabhilāpyānabhilāpya of oceans of buddha realms in each pore. He saw in each of those oceans of realms tathāgatas encircled by oceans of assemblies of bodhisattvas. He saw all those oceans of realms as having various grounds, various shapes, various arrays, and various Cakravāla mountain ranges, covered by various clouds and various skies, and possessing various appearances of buddhas and the sound of various Dharma wheels.

56.66

What he saw in each pore he saw in all pores without exception, in all the physical signs and features of a great being, and in all the greater and smaller parts of the body. He saw clouds of emanations of bodies of buddhas, as numerous as the atoms in all buddha realms, appearing in each of the oceans of realms, pervading all the world realms in the ten directions, [F.357.b] and ripening beings for the highest, complete enlightenment.

56.67

Sudhana, the head merchant’s son, having been taught the instructions and teachings of the bodhisattva Samantabhadra, entered all the world realms that were within the body of the bodhisattva Samantabhadra and ripened beings.

56.68

The roots of merit accumulated by Sudhana, the head merchant’s son, through the light of knowledge by coming before, seeing, and honoring as many kalyāṇamitras as there are atoms in a buddha realm, were not a hundredth of the roots of merit accumulated by seeing the bodhisattva Samantabhadra; they were not even a thousandth, were not even a trillionth, and could not even be an enumeration, a fraction, a number, an analogy, or a basis2200 for it.

56.69

However many successions of oceans of buddha realms Sudhana apprehended from first developing the aspiration for enlightenment until he saw the bodhisattva Samantabhadra, he apprehended in each instant of mind even more successions of oceans of buddha realms, as many2201 as there are atoms in an anabhilāpyānabhilāpya of buddha realms, in each of the bodhisattva Samantabhadra’s pores. Just as it was in each of his pores, so it was in all his pores without exception, and even if in each instant of mind Sudhana were to arrive at world realms as numerous as the atoms in an anabhilāpyānabhilāpya of buddha realms 2202 and continue spreading through world realms until the last of future kalpas, he would still not reach the end of those successions of oceans of buddha realms. [F.358.a] He would not reach the end of the forms2203 of the oceans of realms, the particulars of the oceans of realms, the groupings of the oceans of realms, the origination of the oceans of realms, the destruction of the oceans of realms, the categories of the oceans of realms, the succession of the oceans of the appearances of buddhas, the bodies of the oceans of the appearances of buddhas, the particulars of the oceans of the appearances of buddhas, the groupings of the oceans of the appearances of buddhas, the originations of the oceans of the appearances of buddhas, the destruction of the oceans of the appearances of buddhas, the oceans of the bodhisattva assemblies of followers, the successions of the oceans of the bodhisattva assemblies of followers, the particulars of the oceans of the bodhisattva assemblies of followers, the groupings of the oceans of the bodhisattva assemblies of followers, the origination of the oceans of the bodhisattva assemblies of followers, the destruction of the oceans of the bodhisattva assemblies of followers, the entries into the realms of beings, the entries in each instant into the knowledge of the faculties of beings, the realizations of the knowledge of the faculties of beings, the ripening and guiding of beings, or the practices of the profound bodhisattva miracles and would not reach the end of the ocean of the ascending of bodhisattva bhūmis.

56.70

He was active in some realms for a kalpa. He was active in some realms for as many kalpas as there are atoms2204 in an anabhilāpyānabhilāpya of realms, and he did not depart from those realms. [F.358.b] In each instant of mind, he ripened beings for the highest, complete enlightenment in a vast extent of an ocean of realms with no end or middle, until in that way he eventually attained equality with the ocean of the prayers and the conduct of the bodhisattva Samantabhadra. He attained equality with all the tathāgatas, equality with their pervasion of all realms by their bodies, equality with their fulfillment of conduct, equality with their manifesting the miraculous manifestation of the attainment of complete buddhahood, equality with their turning the wheel of the Dharma, equality with their pure discernment, equality with the utterances of their voices, equality with the engagement in the oceans of all the aspects of their voices, equality with their great love and great compassion, and equality with the miraculous manifestation of the inconceivable liberations of the bodhisattvas.

56.71

The bodhisattva mahāsattva Samantabhadra then composed these verses in order to further elucidate kalpas, the vast extent of kalpas, and world realms as numerous as the atoms in an anabhilāpyānabhilāpya of buddha realms:

56.72

However many2205 lions among men there are

In the three times, in the worlds in the ten directions,

I pay homage to them all without exception,

With purity of body, speech, and mind. {1} [F.359.a]

56.73

Thinking that all the jinas are before me,

With the power of the prayer of good conduct,

I bow down toward all the jinas

With as many bodies as there are atoms in the realms.2206 {2}

56.74

There are as many buddhas as atoms within a single atom,

Seated in the midst of bodhisattvas.2207

I focus on the entire realm of phenomena,

Without exception, being filled by jinas in that way. {3}

56.75

I recite a praise of all the sugatas,

Enumerating the qualities of all the jinas,

With unending oceans of eulogies

And the sound of oceans of every quality of voice. {4}

56.76

I make an offering to those jinas

Of perfect flowers, perfect garlands,

Perfect music, ointments, and parasols,

Perfect lights, and perfect incenses. {5}

56.77

I make offerings to those jinas

Of perfect clothing and perfect perfumes,

Pouches of scented powders equal to Mount Meru,

And all perfect, sublime displays. {6}

56.78

Offerings that are unsurpassable and exalted

I am resolved to offer to all the jinas.

I praise and make offerings to all the jinas

Through the power of devotion2208 to good conduct. {7}

56.79

Whatever bad actions I have done

Under the power of desire, anger, and ignorance,

With my body, speech, and mind,

I make a confession of them all. {8}

56.80

I am rejoicing in the entirety of merit

In the ten directions that is created by beings,

By practicing and accomplished pratyekabuddhas,2209

By the bodhisattvas, and by all the jinas.2210 {9}

56.81

I make the request to all the lords,

The lamps of the worlds in the ten directions,

Who have attained without impediment the enlightenment of buddhahood,

That they turn the unsurpassable wheel. {10}

56.82

With palms placed together, I supplicate

Those who wish to manifest passing into nirvāṇa

That they remain for as many kalpas as there are atoms in the realms,

For the benefit and happiness of all beings. {11} [F.359.b]

56.83

Whatever little virtue2211 I have accumulated

Through homage, offering, confession,

Rejoicing, supplication, and entreating,

I dedicate it all to enlightenment. {12}

56.84

May the buddhas of the past and those who are present

In the worlds of the ten directions be offered to.

May those in the future swiftly fulfill

Their aspirations for the enlightenment of buddhahood. {13}

56.85

May the realms that are in the ten directions

Become purified and sublime.2212

May they become filled with jinas, who have come

To the Bodhi tree, the lord of trees, and with bodhisattvas. {14}

56.86

However many beings there are in the ten directions,

May they all be always happy and healthy.

May all beings be successful in their Dharma goals,

And may their wishes be fulfilled. {15}

56.87

May I practice the conduct of enlightenment

And remember my lives in all existences.

May I always practice mendicancy

In all my lifetimes of deaths and rebirths. {16}

56.88

Following the teaching of all the jinas

And perfecting my good conduct,

May I always practice stainless, pure,

Correct conduct that is flawless and unblemished. {17}

56.89

May I teach the Dharma in all languages,

Whatever the languages of beings:

Through the languages of devas, the languages of nāgas,

The languages of yakṣas, kumbhāṇḍas, and humans. {18}

56.90

May one who is gentle2213 and dedicated to the perfections

Never forget the aspiration to enlightenment.

May the obscurations of bad karma

Be purified without any remainder. {19}

56.91

May my conduct, even in the worldly existences,

Be free of karma, kleśas, and the actions2214 of Māra,

Just as the lotus is unstained by water

And the sun and moon are unobstructed in the sky. {20} [F.360.a]

56.92

May I end all the sufferings of lower existences

And establish all beings in happiness,

Practicing a conduct that brings benefit to all beings

Throughout the directions and the extent2215 of realms. {21}

56.93

May I practice this conduct in all future kalpas,

Conforming with the conduct of beings,

Perfecting the conduct of enlightenment,

And teaching good conduct.2216 {22}

56.94

May I always be in the company of those

Whose conduct is in harmony with my conduct.

May my body, my speech, and also my mind

Practice the same conduct and have the same prayer.2217 {23}

56.95

May I always associate

With friends who wish to benefit me

And teach me the correct conduct,

And may I never displease them. {24}

56.96

May I always see before me the jinas,

The lords who are encircled by bodhisattvas,

And may I make vast2218 offerings to them,

Without wearying, throughout all future kalpas. {28}

56.97

Keeping the good Dharma of the jinas,

Expounding2219 the conduct of enlightenment,

And purifying the good conduct,

May I practice that conduct in all future kalpas. {26}

56.98

While circling through all existences,

May I obtain inexhaustible merit and knowledge.

May I be2220 an inexhaustible treasure of wisdom,

Methods, samādhis, liberations, and all good qualities. {27}

56.99

There are realms as numerous as atoms in each atom,

And while practicing the conduct of enlightenment,

May I see in those realms countless buddhas

Who are seated in the midst of bodhisattvas. {28}

56.100

May I engage in practicing conduct for an ocean of kalpas

Within every hair’s breadth in every direction,

Without exception, in which there are an ocean

Of buddhas of the three times, and an ocean of realms. {29} [F.360.b]

56.101

May I always comprehend2221 the speech of the buddhas,

Which, through having an ocean of languages in a single syllable,

Has the purity of the aspects of the speech of all the jinas

And words that accord with the aspirations of all beings.2222 {30}

56.102

May I comprehend, through the power of the mind,

The unceasing sounds of the voices

Of the jinas in2223 the three times,

Who are turning the wheel in various ways.2224 {31}

56.103

May I enter all the future kalpas,

Entering them in a single instant,

And in a fraction of an instant practice

The conduct throughout the kalpas of the three times. {32}

56.104

May I in a single instant see

The lions among humans in2225 the three times.

Through the power of the liberation of being an illusion,

May I always enter into their conduct. {33}

56.105

May the displays of realms in the three times

Be accomplished within a single atom.

May I perceive such displays of the realms of the jinas

That are in every direction without exception. {34}

56.106

May I go into the presence of all those lords,

Those future lamps of the world, who will successively

Attain enlightenment, turn the wheel,

And demonstrate the final peace of entering nirvāṇa. {35}

56.107

Through the power of miracles that has complete speed,

Through the power of yānas 2226 that possesses every gateway,

Through the power of conduct that has the complete qualities,

Through the power of love that is universal, {36}

56.108

Through the power of merit that has complete goodness,

Through the power of knowledge that is without impediment,

Through the power of wisdom, methods, and samādhi,

May I accomplish the power of enlightenment. {37}

56.109

May I purify the power of karma,

Destroy the power of the kleśas,

Render powerless the power of the māras,

And make complete all the powers of good conduct. {38}

56.110

May I purify an ocean of realms, [F.361.a]

Liberate an ocean of beings,

See an ocean of the Dharma,

And realize2227 an ocean of knowledge. {39}

56.111

May I purify an ocean of conduct,

Fulfill an ocean of prayers,

Make offerings to an ocean of buddhas,

And have tireless conduct for an ocean of kalpas. {40}

56.112

May I, through good conduct, realize enlightenment

And fulfill, without exception,

All the specific prayers of enlightened conduct

That are made by the jinas in the three times. {41}

56.113

I dedicate all this virtue

So that I may have the same conduct as that wise one,

The eldest son of all the jinas,

Whose name is Samantabhadra.2228 {42}

56.114

Just as the good wise one made a dedication

For a pure body, speech, and mind,

A pure conduct, and a pure realm,

May it be the same for me. {43}

56.115

May I practice the conduct of Mañjuśrī’s prayer

For good conduct, for complete goodness,

Without weariness throughout the kalpas to come.

May I complete all those activities without exception. {44}

56.116

May there be no limit to that conduct;

May there be no limit to those good qualities,

And having maintained a conduct that has no limit,

May I give rise to all those miraculous powers. {45}

56.117

If there were an end to space,

There would be an end to all beings.

Only when their karma and kleśas end

Will my prayers also come to an end. {46}

56.118

If someone offered to the jinas the endless realms

In the ten directions adorned with jewels

And the most excellent pleasures of devas and humans

For kalpas as numerous as the atoms in a realm, {47}

56.119

Someone who has faith just once

On hearing this king of dedications

And aspires to attain perfect enlightenment

Will have a higher, superior merit. {48} [F.361.b]

56.120

Whoever recites this prayer for good conduct

Will be free from all2229 lower existences,

Will be free from bad companions,

And will quickly see Amitābha. {49}

56.121

They will have in this life the good fortune

Of obtaining success, a happy life,

And will soon become

The same as Samantabhadra. {50}

56.122

If someone through the power of ignorance

Has the bad karma of the five actions with immediate results,

They will be purified of it, without any remainder

Through reciting this prayer for good conduct. {51}

56.123

They will have the wisdom, form,

Features, family, and color,

Be invincible to hosts of māras and tīrthikas,

And be offered to by the entire three realms. {52}

56.124

They will soon go to the Bodhi tree, the lord of trees,

And having reached there be seated for the benefit of beings,

Become enlightened in buddhahood, turn the wheel of the Dharma,

And overpower Māra and his entire army. {53}

56.125

The Buddha knows the result that ripens

For the one who possesses, recites,

Or teaches this prayer for good conduct.

Do not doubt the supreme enlightenment! {57}

56.126

Just as the hero Mañjuśrī knows,

In that way2230 so does Samantabhadra.2231

In practicing in the same way as they do,

I am dedicating all this merit. {55}

56.127

With the prayer that is praised as supreme

By all the jinas in the three times,

I am dedicating all this merit

For the supreme good conduct. {56}

56.128

When the time has come for me to die,

May I dispel all obscurations,

See Amitābha before me,

And go to the Sukhāvatī realm. {57}

56.129

When I have gone there, may these prayers [F.362.a]

All become completely manifest.

May I fulfill them all without exception

And benefit beings for as long as there are worlds. {58}

56.130

May I be born from a beautiful, perfect lotus

In that pleasant, beautiful circle of the jinas,

And there obtain my prophecy

Directly from the Jina Amitābha. {59}

56.131

Having obtained there the prophecy,

May I through the power of mind

Bring many benefits to beings in the ten directions

Through many billions of emanations. {60}

56.132

May what little merit I have accumulated

Through reciting the good conduct prayer

Cause the virtuous prayers of beings

All to be fulfilled in an instant. {61}

56.133

Through the sublime, endless merit attained

By my dedicating the good conduct,

May the beings drowning in a river of suffering

Depart to the supreme residence of Amitābha. {62}

56.134

The compilation of Sudhana’s conduct of honoring kalyāṇamitras from the great Dharma teaching entitled “Stem Array” from within the “Bodhisattvapiṭaka,” “The Mahāvaipulya Sūtra Entitled ‘A Multitude of Buddhas,’ ” is concluded.

56.135

This concludes the episodes of Sudhana’s conduct of honoring kalyāṇamitras from the great Dharma teaching, “The Stem Array.”

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