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སྡོང་པོས་བརྒྱན་པ།

The Stem Array
Sāgaradhvaja

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.

9.2

Eventually he reached Milaspharaṇa at the tip of Jambudvīpa. [F.350.a] He searched and searched for the bhikṣu Sāgaradhvaja.

9.3

Sudhana saw him sitting at the end of a meditation walkway. He was resting in samādhi with no inhalation or exhalation of breath, unmoving, inactive, sitting with his body upright, and manifesting mindfulness. With the inconceivable miraculous powers of samādhi, he miraculously manifested an inconceivable, immeasurable, infinite body to the right, left, and above, so that the crown of his head was beyond sight.448 His body had many colors, manifesting countless different colors in each instant of the mind.

9.4

Sudhana saw that as Sāgaradhvaja rested in that way in a profound, peaceful, motionless,449 objectless meditation, from all the pores of his body,450 which had become tall through joy,451 countless miraculous manifestations of bodhisattva liberation appeared.

9.5

In every single instant of mind, those miraculous manifestations from the gateway of liberation spread throughout the realm of phenomena, in order that those infinite miraculous manifestations would ripen all beings, make offerings to all the tathāgatas, purify all buddha realms, eliminate the mass of suffering of all beings, close all the paths to the lower existences, open the paths to happiness for all beings, end the affliction of the kleśas for all beings, disperse the obscuration of ignorance in all beings, and establish all beings in omniscience.

9.6

Sudhana saw assemblies of head merchants, as numerous as the atoms in countless buddha realms, being emanated from the soles of Sāgaradhvaja’s feet. [F.350.b] They attended and waited on him in various ways, and, appearing to be all the head merchants from all world realms, forming an exceptional field of activity, their bodies were adorned by a variety of ornaments with various kinds of topknots, crest jewels, and crowns, and they were accompanied by the images of entourages of their children.

9.7

Sudhana also saw attending brahmins and householders, each with different kinds of food and drink with combinations of various flavors,452 all adornments, all clothes, all flowers, all garlands, all perfumes, all ointments, all desirable things, all jewels, all seats, all vessels of various kinds, and all kinds of utensils. They were emanated out into the ten directions, where they were gathering poor people and relieving beings of their suffering, purifying the thoughts of beings, satisfying the minds of beings, and ripening beings for enlightenment.

9.8

Sudhana saw Sāgaradhvaja’s knees emanating and filling the ten direction with the forms of wise kṣatriyas, the forms of wise brahmins, the forms of those who were wise in worldly matters, the forms of those wise in various arts and crafts, the forms of those wise concerning human existence, the forms of those wise with the knowledge of carrying out both worldly and nonworldly practices, and the forms of those wise in honorable worldly conduct, taking on various forms, displaying the presence of many forms, speaking with pleasant words, making unhappy beings happy, [F.351.a] caring for poor beings devoid of the wealth of the Dharma, making beings who are suffering happy, elevating beings who have fallen down, bringing relief to those who are shipwrecked, saving beings who are in fear, sounding out the words of all roots of merit, emitting the words of turning away from bad actions, bringing beings to the adoption of good qualities, establishing beings in beneficial conduct, engendering the power of joy, emitting pleasant words that are a method of gathering pupils, and showing consistency of words and actions453 to the world.

9.9

Sudhana saw, issuing forth from Sāgaradhvaja’s navel, a multitude of ṛṣis manifesting as the bodies of all beings, wearing robes of antelope skins454 and bark, holding staffs and burl bowls,455 with various forms, features, and appearances,456 and having a peaceful deportment.

9.10

From up in the sky they were proclaiming the qualities of a buddha, speaking the word Dharma, uttering the word Buddha, teaching the bodhisattva Saṅgha, describing the path of celibacy, establishing beings in restraining the senses, expounding457 the meaning of the absence of intrinsic nature, establishing the world in the meaning of wisdom, guiding in the ways of worldly treatises, teaching the way of the path that gives rise to omniscience, and establishing beings in the succession of practices.458 [F.351.b]

9.11

Sudhana, the head merchant’s son, saw, issuing forth from the sides of Sāgaradhvaja’s upper body, nāga maidens as numerous as all the worlds in existence, and in each instant of mind pervading the entire realm of phenomena. They were appearing as inconceivably numerous bodies, manifesting an inconceivable number of nāga miracles, establishing in the sky an inconceivable adornment of clouds of scented water, adorning the sky with the inconceivable adornment of clouds of flowers, arraying the entire sky with the inconceivable adornment of clouds of garlands, and covering the entire realm of phenomena with the inconceivable adornment of clouds of precious parasols; with the inconceivable adornment of clouds of precious banners; with the inconceivable adornment of clouds of precious streamers; with the inconceivable adornment of the rain from clouds of various pendant ornaments; with the inconceivable adornment of the rain from clouds of excellent precious jewels; with the inconceivable adornment of the rain from clouds of various precious necklaces and flowers; with the inconceivable adornment of the rain from clouds of the Dharma of buddhas and bodhisattvas seated cross-legged on precious thrones; with the inconceivable adornment of the rain from clouds of the sound of the Dharma songs of a multitude of apsarases wearing a variety of divine, precious jewelry; with the inconceivable adornment459 of the scattering rain from clouds of precious lotuses adorned with strings of pearls with tall anthers and pollen of all kings of jewels; with the inconceivable adornment of the rain from clouds of precious crowns adorned with all precious jewels and clouds of endless light rays; [F.352.a] with the inconceivable adornment of the rain from clouds of the bodies of devas adorned by flowers, garlands, parasols, banners, and streamers; and with the inconceivable adornment of the rain and thunder from clouds of the bodies of multitudes of apsarases scattering golden flowers from between their hands conjoined in homage and praising all the qualities and excellences of the tathāgatas.

9.12

Vast clouds and mists of the best incense stationed460 in the sky, together with the clouds of heaps of scented waters with the colors of all jewels, covered the assemblies of the followers of all tathāgatas, adorned the entire extent of world realms, brought happiness to all beings, and made offerings to all the buddhas.

9.13

Sudhana saw, issuing forth from the śrīvatsa on Sāgaradhvaja’s chest, asura lords as numerous as the atoms in countless buddha realms, in each instant of mind pervading the realm of phenomena and manifesting networks of inconceivable, miraculous asura conjurations; agitating oceans;461 causing a hundred thousand world realms to tremble; dashing together all the sovereign lords of mountains; causing all the residences of the devas to tremble; overwhelming all the domains of māras; crushing462 all the armies of māras; destroying all pride, conceit, and arrogance in the world;463 repelling malicious motivations and then bringing happiness; banishing motivations toward violence; bringing the bad qualities of beings to an end; disintegrating the mountains of the kleśas; bringing the battle with the kleśas to an end;464 [F.352.b] disturbing beings through enjoying manifesting various asura conjurations; causing them to shrink from bad actions; causing them to be terrified of saṃsāra; causing them to depart from the states of existence and settle in being without an abode; establishing beings in the aspiration to enlightenment; causing them to purify the bodhisattva conduct of the bodhisattvas; establishing them in the perfections of the bodhisattvas; causing them to enter the bodhisattva bhūmis; giving rise to the illumination of the way of the Buddhadharma of the bodhisattvas; and establishing beings in the various ways of the Dharma.

9.14

Sudhana saw, issuing forth from Sāgaradhvaja’s back, a multitude of śrāvakas and pratyekabuddhas as numerous as the atoms in countless buddha realms and pervading the realm of phenomena. The śrāvakas and pratyekabuddhas were teaching the absence of a self and the absence of a being to those beings who were to be guided by them and had attachment to a self; they were teaching the impermanence of the composite to those who were attached to permanence, ugliness to those who had the conduct of desire, love to those who had the conduct of anger, and dependent origination to those who had the conduct of ignorance; and they were teaching the way of the Dharma that has the range of wisdom to those who had equal amounts of those conducts, teaching the absence of a basis to those who delighted in the range of sensory perceptions, inspiring higher aspirations in those who intended to dwell in peace, and illuminating the gateways to all directions [F.353.a] and all the gateways of the ocean of ways in the Dharma.

9.15

Sudhana saw, issuing forth from Sāgaradhvaja’s shoulder blades, yakṣa and rākṣasa lords as numerous as the atoms in countless buddha realms, having various forms, peculiar bodies of various colors and widths, various kinds of mendicancy, and various kinds of mounts. They were accompanied by various kinds of entourages, spreading throughout the realm of phenomena, and they were engaging in protecting the realm of beings, engaging in emitting different kinds of light, singing various songs, and filling the directions and intermediate directions of space with the accomplishment of various distinct methods as numerous as the atoms in countless buddha realms. They did this so as to guard all good conduct, so as to guard all the assemblies of the āryas, so as to care for all bodhisattvas, so as to protect through the activity of Vajrapāṇi all those who are perfectly practicing the perfect way, so as to render various services to and make various offerings to all the buddhas, and so as to bring fallen beings back from the pathway to the lower existences. They were engaged in bringing all illness, harm, and danger in all worlds to an end, were engaged in protecting in the world all activities beneficial to beings, were causing the wheel of gathering merit and wisdom to be completed, were causing the wheel of the Dharma to be turned,465 and were destroying the wheel of the adversaries.

9.16

Sudhana saw, issuing forth from Sāgaradhvaja’s stomach, [F.353.b] kinnara lords as numerous as the atoms in countless buddha realms, accompanied by entourages of countless hundreds of thousands of kinnara maidens and gandharva lords as numerous as the atoms in countless buddha realms, accompanied by entourages of countless hundreds of thousands of gandharva maidens, spreading throughout the realm of phenomena, with the sounds of countless hundreds of thousands of musical instruments and the singing of songs that had the nature of the Dharma, eulogizing the aspiration to enlightenment, elucidating bodhisattva conduct, praising all the gateways to complete buddhahood, causing entry into all the gateways of the Dharma, causing aspiration for all the gateways to miracles, elucidating all the gateways to nirvāṇa, causing the acquisition of all the gateways to the Buddha’s teaching, causing joy for all the gateways to beings, causing the purification of all buddha realms, causing the elucidation of all the Dharma gateways, causing all the gateways to obscuration to be repelled, and causing all the gateways to the roots of merit to be developed.

9.17

Sudhana saw, issuing forth from Sāgaradhvaja’s mouth, cakravartins as numerous as the atoms in countless buddha realms, possessing an entourage of the seven jewels and the four divisions of the army;466 spreading throughout the ten directions of the realm of phenomena and radiating a display of the light rays of great generosity; emitting a profusion467 of all precious materials; distributing a profusion of all precious jewels; making the poor wealthy; turning the world away from killing; establishing beings in a loving motivation; [F.354.a] dissuading them from taking what has not been given; bestowing on them a quintillion maidens adorned with jewelry; deterring them from sexual misconduct; establishing them in celibacy; turning them away from lying; exhorting them to avoid deception;468 turning them away from slanderous words; inspiring them toward creating harmony between others; turning the world away from harsh speech; inspiring them to speak pleasantly and gently; turning beings away from worthless,469 careless, meaningless speech and directing them to speech with definitive categories of profound words; turning the world away from all bad speech and inspiring it to speak with words of compassion; removing the heart’s stains within the world; directing beings to contentment and few needs; turning the world away from malice;470 directing it to bring happiness to the minds of others; raising the world up out of the net of wrong views; demolishing the walls of all doubt; causing the mountain peak of all uncertainty to tumble down; clearing away the darkness of indecisive thinking; separating for the world the categories of phenomena; describing dependent origination; guiding beings into the way to the true nature; making them turn away from obscurations; causing them to enter the way free of obscuration; and inspiring them on the way to the goal of buddhahood. [F.354.b]

9.18

Sudhana saw, issuing forth from Sāgaradhvaja’s eyes, hundreds of thousands of sun disks as numerous as the atoms in countless buddha realms, filling the realm of phenomena of all beings471 and illuminating all the great hells, dispelling darkness in the world; eliminating the darkness of ignorance within beings; bringing to an end the suffering of cold experienced by the beings in the cold hells; shining white light rays over the realms that are made of earth; shining light rays the color of beryl over the realms that are made of gold; shining light rays the color of gold472 over the realms that are made of beryl; shining light rays the color of silver over the realms that are made of gold;473 shining light rays the color of gold over the realms that are made of silver; shining light rays the color of crystal over the realms that are made of gold; shining light rays the color of gold over the realms that are made of crystal;474 shining light rays the color of white coral over the realms that are made of gold; shining light rays the color of gold over the realms that are made of white coral; shining light rays the color of gold over the realms that are made of red pearls; shining light rays the color of red pearls over the realms that are made of gold; shining light rays the color of gold over the realms that are made of emerald; shining light rays the color of emerald over the realms that are made of gold; shining light rays the color of sunstones, the kings of jewels, over the realms that are made of sapphire; shining light rays the color of sapphires, the kings of jewels, over the realms that are made of sunstones, the kings of jewels; shining light rays the color of the kings of jewels, the essences of the disk of the aggregation of moonstones, over the realms that are made of red pearls; shining light rays the color of red pearls over the realms that are made of the kings of jewels, the essences of the disk of the aggregation of moonstones; shining light rays that have the colors of various kinds of jewels over the realms that are made of a single kind of jewel; [F.355.a] and shining light rays that have the color of a single kind of jewel over the realms that are made of various kinds of jewels; thus engaging in measureless activities for beings within all the assemblies of pupils of bodhisattvas.

9.19

Sudhana saw, issuing forth from the ūrṇā hair between Sāgaradhvaja’s eyebrows, a multitude of moons as numerous as the atoms in countless buddha realms, filling the ten directions of the realm of phenomena and overpowering all lords of devas, turning all the world away from delighting in desires, praising delight in seeing the buddhas, and dedicated to guiding measureless beings.

9.20

Sudhana saw, issuing forth from the Sāgaradhvaja’s forehead, Mahābrahmās as numerous as the atoms in countless buddha realms, filling the ten directions of the realm of phenomena, who had a peaceful deportment, spoke with the voice of Brahmā, supplicated all the buddhas for instruction, eulogized all the buddhas,475 gladdened all bodhisattvas, and were dedicated to measureless benefit for beings.

9.21

Sudhana saw, issuing forth from Sāgaradhvaja’s head, bodhisattvas as numerous as the atoms in countless buddha realms, filling in each instant of mind the ten directions of the realm of phenomena, manifesting bodies that had various colors, forms, and adornments,476 revealing bodies beautified by the features of a great being, and emanating infinite clouds of halos. From all their pores there commenced the emanation of the past bodhisattva conduct of all buddhas, revealing clouds of the processes of acts of generosity with their givers, recipients, and gifts;477 [F.355.b] revealing an ocean of the previous practices of the various perfections; describing the conduct of generosity to the world; averting the stains of greed; bringing beings to the renunciation of all attachments; blessing worlds with an adorning array of every variety of jewel; establishing beings in the perfection of generosity and then establishing them in the power over necessities;478 proclaiming the qualities of all characteristics of a supreme being; and teaching the causes for the arising of those features of a buddha.

9.22

Sudhana saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms and were describing the perfection of good conduct manifesting from all their pores, an ocean of the past practice by all the buddhas of the perfection of good conduct. They were causing all beings to turn away from the entire field of existences and worlds and directing them to the field of the tathāgatas; they were deploring the world of desire;479 they were removing the cataracts of error in the world; they were bringing an end to erroneous thought and establishing beings in the correct conduct of the bodhisattvas; they were describing the correct conduct of great compassion and establishing beings in the correct conduct of practicing the path of the buddhas so that they might attain the correct conduct of the tathāgatas; they were describing to beings how the states of existence are like dreams; and they were establishing beings in a state of overpowering the kleśas and attachment to the field of the senses in order that they might attain the state of perceiving all to be the same as the way of dreams. [F.356.a]

9.23

Sudhana also saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms and were revealing worlds to be golden in color. They were establishing beings in having no anger and no vexation and in states of mind that are without harshness, without hatred,480 nondestructive, and free of hostility.481 In order to close the ways to animal wombs, they were manifesting from all their pores clouds of the past practice by the tathāgatas of dedication to the perfection of patience, and they were establishing beings in the power of patience and revealing to beings power over phenomena.

9.24

Sudhana also saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms, who were revealing the infinite power of the diligence of bodhisattvas, and who were describing how, through the power of never turning back from striving for omniscience, were never weary in seeking for an ocean of hearing the Dharma. They were causing beings to engage in serving and making offerings to all the tathāgatas; establishing beings in the great diligence that repels the entire mass of suffering; emanating all the clouds of the bodies of the past practice by the tathāgatas of dedication to the perfection of diligence; teaching the perfection of diligence of the bodhisattvas; disintegrating the mountains of the laziness of beings; establishing beings in the perfection of patience; and leading the world to power over karma, fixed in their resolve.482 [F.356.b]

9.25

Sudhana also saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms, were filling the realm of phenomena in each instant of mind, and were establishing beings on the path of mindfulness of the bodhisattvas. They were eliminating all obscurations, obstacles, and darkness; turning beings away from all conceit and carelessness; establishing them in the qualities of carefulness; casting down the banner of arrogance, haughtiness, and pride; describing an ocean of aspects of the meditation of the buddhas; praising the perfection of meditation to the world; emanating from all their pores clouds of the many past practices by the tathāgatas of the perfection of meditation; and establishing beings in power over mind.

9.26

Sudhana also saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms, were filling the realm of phenomena in each instant of mind, and were emanating from all their pores clouds of the many past practices by the tathāgatas of seeking the Dharma. With all languages, which are an ocean of the aspects of speech, they emitted the thunder of the clouds of the perfection of wisdom; radiated the lightning of the correct view; resounded with the words on the nature of phenomena; destroyed the mountains of the view of a self held by beings; extracted the splinters of all wrong views; cleared away doubts, uncertainties, and equivocation; and praised power over motivation.483

9.27

Sudhana also saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms, were filling the realm of phenomena in each instant of mind [F.357.a] and describing the field of the way of skillful methods of all the buddhas. They were emanating from all their pores clouds of the many past practices by the tathāgatas of skillful methods for all beings, revealing the conduct of skillful methods to the world, explaining skill484 in the Mahāyāna, praising the fields of all the buddhas, teaching the bodhisattva conduct in which there is no separation between saṃsāra and nirvāṇa, establishing beings in the perfection of skillful methods of the bodhisattvas, and teaching the bodhisattva field of power over rebirth to the world.

9.28

Sudhana also saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms, were filling the realm of phenomena in each instant of mind through the miraculous power of prayer, and were emanating from all their pores the thunder of the clouds of the ocean of the names of all tathāgatas. They were emanating from all their pores clouds of the many past practices of the pure perfection of prayer of all bodhisattvas;485 they were praising the perfection of prayer, establishing beings in all the powers of the bodhisattvas; and they were teaching to the world the rolling of the wheels of the chariot of great prayer until the end of future time, the following of all Dharmas, the repelling of all kleśas, and the destruction of the mountains of ignorance. [F.357.b] [B30]

9.29

Sudhana also continuously486 saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms, filling the realm of phenomena in each instant of mind, and illuminating the strength of the bodhisattvas. They were emitting the sound of the words of the accomplishment of the strength of the bodhisattvas; emanating from all their pores the clouds of the many past practices by the tathāgatas of the accomplishment and creation of the perfection of strength; teaching the strength that cannot be defeated by all the māras and adversaries; describing the strength that is not weakened even if all Cakravāla vajra mountain ranges487 were to drop down onto their bodies; teaching the strength with which their bodies will not be harmed even though they remain in an ocean of the fires that incinerate all kalpas; teaching the strength by which one can hold up in the sky, on the palm of the hand, all the vast extent of world realms; and establishing beings in the power over miracles.488

9.30

Sudhana also saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms, were filling the realm of phenomena in each instant of mind, and were teaching the field of knowledge to beings. They were emanating from all their pores the clouds of the many past practices by the tathāgatas of the pure perfection of knowledge; revealing to the world the level of knowledge489 that is the clairvoyant knowledge of the qualities of all the buddhas; teaching the level of knowledge490 that is the clairvoyant knowledge of the names of all the buddhas; elucidating the level of knowledge491 that is the clairvoyant knowledge of the accomplishment of all prayers; [F.358.a] proclaiming the level of knowledge492 that is the clairvoyant knowledge of the accomplishment of the prayers for gathering all beings as pupils; proclaiming the level of knowledge493 that is the clairvoyant knowledge for bringing all beings to understand the nature of selflessness; teaching the level of knowledge494 that is the clairvoyant knowledge of seeing the ocean of the minds of all beings; explaining the level of knowledge495 that is the clairvoyant knowledge of the accomplishment of all prayers; categorizing the level of knowledge496 that is the clairvoyant knowledge that categorizes the faculties of all beings; describing the level of knowledge497 that is the clairvoyant knowledge that views the thoughts and aspirations of all beings; explicating the level of knowledge498 that is the clairvoyant knowledge that comprehends the ocean of the karma of all beings; teaching the level of knowledge499 that is the clairvoyant knowledge that comprehends the ocean of the prayers of all beings; and establishing beings in the perfection of knowledge.500

9.31

Sudhana also saw issuing forth, from within Sāgaradhvaja’s uṣṇīṣa on the crown of his head, the bodies of tathāgatas who were as numerous as the atoms in countless buddha realms and were adorned by the pure signs and features of a great being; who shone like a mountain of Jambu River gold; whose halos shone measurelessly, radiating into the ten directions; whose voices filled the ways of the realm of phenomena, demonstrating the limitless miraculous power of the buddhas. They were sending down the rain from the clouds of Dharma equally on all beings; sending down onto the bodhisattvas who had gone to the supreme bodhimaṇḍas [F.358.b] the rain from the cloud of Dharma called the cloud of the direct knowledge of the separate bases for the complete realm of phenomena; sending down onto the bodhisattvas who had received empowerment the rain from the cloud of Dharma called the complete cloud of bases; sending down onto the bodhisattvas who had been empowered as regents of the great Dharma the rain from the cloud of Dharma called complete entry through the gateways; sending down onto the bodhisattvas who were youths the rain from the cloud of Dharma called completely adorned; sending down onto the irreversible bodhisattvas the rain from the cloud of Dharma called the summit501 of steadfast compassion; sending down onto the bodhisattvas with pure superior motivation the rain from the cloud of Dharma called the vajra of the knowledge of the separate natures of all phenomena; sending down onto the bodhisattvas who had accomplished practice in previous lifetimes the rain from the cloud of Dharma called the display of completely attracting beings; sending down onto the bodhisattvas who had been reborn the rain from the cloud of Dharma called the cloud of the direct perception of the circles of followers of the tathāgatas in the three times; sending down onto the bodhisattvas who were engaged in practice the rain from the cloud of Dharma called declaring the natures and bases of all phenomena; sending down onto beginner bodhisattvas the rain from the cloud of Dharma called the appearance of the cloud of the essence of method and the way great compassion; sending down onto the bodhisattvas who had developed the aspiration for enlightenment for the first time the rain from the cloud of Dharma called the essence of the accumulated treasure that brings joy; [F.359.a] sending down onto the bodhisattvas who had vast aspiration the rain from the cloud of Dharma called the treasure that brings joy through unceasing liberations and the prayers of the tathāgatas; sending down onto the beings in the form realm the rain from the cloud of Dharma called the treasure with an unceasing basis; sending down onto the Brahmakāyika devas the rain from the cloud of Dharma called the sound of the roar of an ocean of limitless ways; sending down onto the Paranirmitavaśavartin devas the rain from the cloud of Dharma called the inexhaustible treasure of the prerequisite qualities for the arising of strength; sending down onto the devas of Māra the rain from the cloud of Dharma called the voice that acquires502 the various banners of the accumulation of omniscience; sending down onto the Nirmāṇarati devas the rain from the cloud of Dharma called dedication to various precious knowledges; sending down onto the Tuṣita devas the rain from the cloud of Dharma called the banner of the various precious prayers of the bodhisattvas; sending down onto the Yāma devas the rain from the cloud of Dharma called the treasure of being mindful of all the tathāgatas; sending down onto the abode of Śakra,503 the lord of the devas, the rain from the cloud of Dharma called the arising of the power of joy504 through seeing the tathāgatas; sending down onto the abode of the lord of the yakṣas the rain from the cloud of Dharma called the emanations of the abodes of the tathāgatas filling the space of the realm of phenomena; sending down onto the abode of the lord of the gandharvas the rain from the cloud of Dharma called the sound of the songs505 of the Dharma of all the tathāgatas; [F.359.b] sending down onto the abode of the lord506 of the asuras the rain from the cloud of Dharma called the vajra field of the way of wisdom; sending down onto the abode of the lord of the garuḍas the rain from the cloud of Dharma called the cloud of the method for the arising of all the tathāgatas; sending down onto the abode of the lord of the kinnaras the rain from the cloud of Dharma called the singing of the songs507 of all the clouds of Dharma; sending down onto the abode of the lord of the nāgas the rain from the cloud of Dharma called the miraculous resounding of the bodhisattvas that creates dismay with saṃsāra; sending down onto the abode of the lord of the mahoragas the rain from the cloud of Dharma called the power that increases an ocean of joy; sending down onto the world of humans the rain from the cloud of Dharma called the range508 of knowledge that is superior to that of all beings; sending down onto the world of the hells the rain from the cloud of Dharma called the voice that ends all the suffering of saṃsāra; sending down onto those reborn as animals the rain from the cloud of Dharma called the form of the field of the clouds of mindfulness of the tathāgatas that describes the practice of the path of irreproachable activities; sending down onto those in the world of Yama 509 the rain from the cloud of Dharma called the proclamation of the perfections of all the tathāgatas that gives rise to generosity in the minds of all beings; and sending down onto the beings who had fallen down the rain from the cloud of Dharma called the roar of the voice that brings relief through the attainment of the cessation of all suffering. [F.360.a]

9.32

Sudhana also saw issuing forth from all of Sāgaradhvaja’s pores, from each of his pores, fields of networks of light rays that were as numerous as the atoms in countless buddha realms, were filling the ten directions of the realm of phenomena, and formed countless arrays of powers510 and adopted forms prepared to carry out countless different activities.

9.33

Sudhana saw some of the fields of networks of light rays from the pores performing the miracle of giving away all possessions through a faultless conduct of generosity.

9.34

Sudhana saw some of the fields of networks of light rays from the pores manifesting the field of the correct conduct, discipline, commitment, and precepts511 of the bodhisattvas of the three times.

9.35

Sudhana saw some of the fields of networks of light rays from the pores manifesting the forms of the conduct of patience of the bodhisattvas in the three times. They manifested them enduring their hands, feet, and heads512 being cut off. They manifested them enduring their bodies being beaten with fists and sticks and struck by weapons. They manifested them enduring their bodies being cut apart513 or their hearts and eyes being plucked out.

9.36

Sudhana saw the manifestation of forms of the images of the conduct of patience of all bodhisattvas: the formed appearances of other bodhisattvas appearing in the three times who, in seeking omniscience with great compassion, were enduring, forbearing, and indifferent to physical and mental torments and to their limbs and the smaller parts of their bodies being cut off. [F.360.b]

9.37

Sudhana saw some of the fields of networks of light rays from the pores manifesting the different separate forms of the conduct of diligence of all bodhisattvas: the manifestations of the diligence of the bodhisattvas of the past, future, and present making worlds tremble, agitating514 the oceans, causing beings to be dismayed with saṃsāra, terrifying515 all tīrthikas, causing the hordes of māras to flee, and illuminating the aspects of the Dharma.

9.38

Sudhana also saw some of the fields of networks of light rays from the pores manifesting all the many kinds of bodhisattva conduct that are performed: all their choosing of an existence; their being born into a family; their formation of a body; their being taught by kalyāṇamitras; the locations for their practicing the instructions of the kalyāṇamitra; the temples, locations, aerial palaces, lands, or mountain caves that are favorable for the practice of the aspects of the meditation of the tathāgatas; their physical forms as ṛṣis in which they accomplish those aspects of meditation; their ruling as kings; their aspiration for renunciation; and the discipline, commitment, and precepts of their path of mendicancy.

9.39

Sudhana, the head merchant’s son, also saw some of the fields of networks of light rays from each of the pores manifesting [F.361.a] the practice of the conduct of the perfection of wisdom. He saw the acquisitions of a body for seeking all the Dharma, in those bodies giving up all possessions for the sake of a single word of the Dharma, seeking that single word from all beings, seeking it from all kalyāṇamitras with service and respect, and seeking it from all the tathāgatas with faith, veneration, and bowing down the body. Just as they do for a single word of the Dharma, they do the same for all the words of the Dharma that have the perfection of wisdom of the tathāgatas, seeking them with the apparent image of a body appearing among all beings.

9.40

Sudhana, the head merchant’s son, also saw some of the fields of networks of light rays from each of the pores manifesting the methods of all bodhisattvas for ripening beings, for gathering as pupils all beings, and he saw the entire vast extent of the ocean of beings. He saw the dedication to the conduct of skillful methods in their previous lifetimes, how they gathered pupils through having a body that was the same as that of each and every being.

9.41

Sudhana, the head merchant’s son, also saw some of the fields of networks of light rays from each of the pores manifesting the conduct that accomplishes the prayers of all the bhagavats in the past kalpas, the conduct that accomplishes the prayers for ripening all beings, and the conduct that accomplishes the prayers for purifying all realms. [F.361.b] Within the field of the accomplishment of those prayers they accomplished the remedy for each fault of saṃsāra at the feet of this and that tathāgata. Sudhana, the head merchant’s son, saw all of these manifesting from each single field of networks of light rays from a pore.

9.42

Sudhana, the head merchant’s son, also saw some of the fields of networks of light rays from each of the pores manifesting an ocean of all the past conduct of the perfection of strength.

9.43

Sudhana, the head merchant’s son, also saw some of the fields of networks of light rays from each of the pores manifesting an ocean of all the past practice of the conduct of wisdom that has the nature of awaking beings from the sleep of ignorance.

9.44

Sudhana, the head merchant’s son, thus observed and examined the bhikṣu Sāgaradhvaja resting in meditation. He was mindful of the field of liberation of samādhi; he was contemplating the inconceivable,516 supreme power of bodhisattva samādhi; he was comprehending that inconceivable517 ocean of ways to benefit beings; he was following and was devoted518 to that inconceivable,519 complete display of the composite gateways for entry into those streams of conduct; he was entering through the gateway to the pure wisdom of the display of the realm of phenomena; he was examining the wisdom that is received through the blessing of the buddhas; he was developing the strength of those bodhisattva powers; he was making firm the strength of those bodhisattva prayers; and he was increasing the strength of that bodhisattva conduct. In that way, he sat before the bhikṣu Sāgaradhvaja for an entire day and night. [F.362.a] He sat before the bhikṣu Sāgaradhvaja for two days, for seven days, for half a month, for a whole month, for two months, for six months, and for another six days and nights.

9.45

When six months and six days had passed, the bhikṣu Sāgaradhvaja arose from his samādhi. Then Sudhana said to him, “Ārya, this wonderful samādhi that is so profound; that is so vast; that has such an immeasurable scope; that has such an inconceivable manifestation; that has such an unequaled radiance; that has such innumerable displays; that has such an inviolable range; that has such an unalloyed scope; that has such a universal illumination; that has such an accomplishment of benefit for limitless beings; that brings such a cessation of the measureless sufferings of all beings; that is present in order to end the sufferings of poverty; that is present in order to save beings from existences of rebirth as animals, in order to close all the gateways that lead to unfortunate existences, in order to lead onto the path to higher existences, in order to bring the joy and happiness of devas and humans, in order to bring the experience of joy within the scope of meditation, in order to increase joy in composite conduct, and in order to show the gateway to escape from the three realms that is present in order to illuminate the causes for the creation of the aspiration to enlightenment, to increase the causes for generating the accumulations of merit and wisdom, [F.362.b] to increase the vast power of great compassion, to develop the strength of great prayers, to attain the illumination of the path of the bodhisattvas, to establish the yāna of the perfections, to accomplish entry into the exceptional Mahāyāna, to know and illuminate the completely good conduct, to know and attain the illumination of the bodhisattva bhūmi, to accomplish the prayers, conduct, and pure-emergence displays of all the bodhisattvas; and that becomes present in order to ascend without impediment to the level of omniscience‍—Ārya, what is the name of this samādhi?”

9.46

The bhikṣu Sāgaradhvaja answered, “Noble one, it is the perfection of wisdom called the complete vision of the attainment of equanimity. The radiance of that samādhi is called the pure display of every gateway.

9.47

“Noble one, if you meditate on the pure display of every gateway samādhi that arises from attaining the radiance of the perfection of wisdom called the complete vision of the attainment of equanimity, then you will accomplish ten times countless hundreds of thousands of samādhis such as the pure display of every gateway.”

9.48

Sudhana asked, “Ārya, what is the range of this samādhi?”

The bhikṣu Sāgaradhvaja answered, “Noble one, if you rest in this samādhi, you will have no impediment in perceiving world realms; you will have no impediment in entering those world realms; you will have no impediment in overpowering those world realms; you will have no impediment in adorning those world realms; you will have no impediment in cleansing those world realms; [F.363.a] you will have no impediment in purifying those world realms; you will have no impediment in perceiving and looking at the buddhas; you will have no impediment in examining the greatness of the buddhas; you will have no impediment in knowing the miracles of the buddhas; you will have no impediment in comprehending and understanding the strengths of the buddhas; you will have no impediment in comprehending the ocean of the qualities of the buddhas; you will have no impediment in obtaining the rain of the Dharma clouds of the buddhas; you will have no impediment in knowing and understanding distinctly the Dharma wheels of the buddhas; you will have no impediment in comprehending and understanding the ocean of the circles of followers of the buddhas; you will have no impediment in comprehending and following the ten directions; you will have no impediment in examining the Dharma taught by the buddhas; you will have no impediment in examining the directions of the buddhas; you will have no impediment in never abandoning the direction of great compassion; you will have no impediment in filling the directions with great love; you will have no impediment in never tiring of the direction of gazing at the buddhas; you will have no impediment in comprehending and understanding all of the ocean of the buddhas; you will have no impediment in knowing and understanding all of the ocean of beings; you will have no impediment in knowing and understanding all of the ocean of the faculties of beings; and you will have no impediment in knowing all the different faculties of beings.

9.49

“Noble one, I know only this conduct of the perfection of wisdom. How could I know or describe the qualities of, teach the conduct of, describe the scope of, praise the strength of the great prayers of, illuminate the gateway for the emergence of, describe the true accomplishment of, teach the path of, follow the continuum of samādhi of, know the scope of the mind of, or be able to comprehend the equanimity of the wisdom of the entry by the bodhisattvas in the ocean of the conduct of the perfection of wisdom? So too of the pure understanding of the scope of the realm of phenomena, [F.363.b] of having the wisdom that follows knowing all phenomena, of pervading the immeasurable field of perception with a vast understanding, of having the power of the radiance of great mental retention, of the purity of the radiance of the field of samādhi, of the emergence of the mighty power of miraculous clairvoyance, of entering an ocean of unceasing discernment, of the sweet voice of the essence of the bodhisattva bhūmi, or of becoming a refuge for all beings.

9.50

“Depart, noble one. In this southern region there is a land called Samudravetāḍī, in which there is a park named Samantavyūha to the east of the city Mahāprabhasa. There dwells an upāsikā by the name of Āśā, who is the wife of Suprabhasa, a lord over humans. Go to her and ask her, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”

9.51

Then Sudhana, the head merchant’s son, was overjoyed, pleased, happy, and content, having received the essence from the bhikṣu Sāgaradhvaja, having been nourished by the Dharma, having been brought into the field of samādhi, having attained the illumination of the light of wisdom, [F.364.a] having attained the illumination of the radiance of samādhi, having realized a pure aspiration, his mind520 having followed the radiance of the way of the Dharma, possessing the radiance from the pure gateways, and having the wisdom that has arisen from the light of all directions.

9.52

Then Sudhana, the head merchant’s son, bowed his head to the feet of the bhikṣu Sāgaradhvaja, circumambulated the bhikṣu Sāgaradhvaja a hundred thousand times, keeping him to his right, bowed down and paid homage to the bhikṣu Sāgaradhvaja, and, looking back again and again, paying homage to him, bowing down to him, venerating him,521 respecting him,522 keeping him in mind, thinking of him, meditating on him, meditating deeply on him, speaking highly of him, calling out in wonderment over him, focusing on his qualities, praising him,523 being his follower, remembering him,524 relying on him, never forsaking him, mentally approaching him and being connected525 with him, being unified in prayer, longing to see him, remembering the qualities of his voice, preserving the memory of him, keeping his name in his mind, remembering his color and his form, contemplating the scope of his wisdom, comprehending the range of his samādhi, joining him in the scope of his prayers, practicing the range of his conduct, and receiving the radiance of his wisdom, he departed from the presence of the bhikṣu Sāgaradhvaja. [B31]

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]

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