華嚴經 白話全本 · 冊2Avataṃsaka Sūtra · Complete Vernacular · Vol. 2

Section One · The Cause and Substance of the Flower-Treasury World-Sea: Where This Land Came From, and What Holds It Up

At that time, the bodhisattva Samantabhadra once again told the great assembly, saying:

“Sons of the Buddha! This Flower-Treasury Adorned World-Sea (a vast sea of lands that takes flowers for its treasury and is adorned in every kind of way) is what the Tathāgata Vairocana accomplished in ages past, when, through kalpas as many as the motes of dust ground from a world-sea, he cultivated the practices of a bodhisattva. In each single kalpa he drew near to buddhas as many as the motes of dust of a world-sea; in the presence of each single buddha he purely cultivated great vows as many as the motes of dust of a world-sea — and this sea of lands is what those great vows adorned and purified.

Sons of the Buddha! This Flower-Treasury Adorned World-Sea is upheld by wind-wheels as many as the motes of dust ground from Mount Sumeru.

The lowest tier of wind-wheels is named ‘Equal Abiding’, and it can uphold, above it, all the adornments of blazing jewel-flame. The tier of wind-wheels above that is named ‘Bringing Forth Every Kind of Jeweled Adornment’, and it can uphold, above it, the maṇi-king banner that shines with pure light. The tier above that is named ‘Jewel Majesty’, and it can uphold, above it, all the jeweled bells. The tier above that is named ‘Equal Flame’, and it can uphold, above it, the maṇi-king wheel with the aspect of sunlight. The tier above that is named ‘Every Kind of Universal Adornment’, and it can uphold, above it, the flowers of the wheel of light. The tier above that is named ‘Universal Purity’, and it can uphold, above it, all the lion-thrones of flower-flame. The tier above that is named ‘Sound Pervading the Ten Directions’, and it can uphold, above it, all the pearl-king banners. The tier above that is named ‘The Light of All Jewels’, and it can uphold, above it, the flowers of all maṇi-king trees. The tier above that is named ‘Swift Universal Upholding’, and it can uphold, above it, all the clouds of fragrant maṇi Sumerus. The tier above that is named ‘Every Kind of Palace Roaming’, and it can uphold, above it, all the clouds of fragrant terraces of jewel-color.

Sons of the Buddha! Of those wind-wheels as many as the motes of dust of Mount Sumeru, the one that lies highest of all is named ‘Supreme Majestic Radiance Treasury’, and it can uphold the sea of fragrant water adorned with universally shining maṇi (a great sea whose maṇi jewels send out light that shines everywhere, whose water has the colors of jewels and a fragrant scent); within this sea of fragrant water there is a great lotus flower named ‘Banner of Fragrance and Every Kind of Radiant Stamen’. The Flower-Treasury Adorned World-Sea dwells within that great lotus flower: even on all four sides, pure and firm; a mountain wall of vajra encircles it round about; and its earth, its seas, and its multitudes of trees each have their own divided place.”

At this time, the bodhisattva Samantabhadra, wishing to state the above meaning over again, received the Buddha’s spiritual power, surveyed the ten directions, and spoke in verse:

“In ages past, amid the kinds of existence (within the births and deaths of the three realms of existence), the World-Honored One cultivated pure deeds before buddhas as many as motes of dust, and so obtained the radiance of every kind of jewel and accomplished this Flower-Treasury Adorned World-Sea.

His vast compassion covers all like a cloud; the times he cast away body and life equal the motes of dust ground from a land, and it is by the power of his practice throughout the sea of past kalpas that this world is now without any stain.

It sends forth great radiance and abides throughout space, upheld by the power of wind, unmoving and unshaken; the maṇi jewels of the Buddha-treasury (the Buddha’s store of jewels) adorn it everywhere — it is the Tathāgata’s power of vow that makes it thus pure.

The flowers of the wondrous maṇi treasury, scattered everywhere, abide in space by the power of past vows; seas of every kind of firm adornment let down clouds of light that fill the ten directions.

Within the many maṇi jewels bodhisattvas well up like clouds, going everywhere to the ten directions with blazing radiance; their flames of light form wheels adorned with wondrous flowers, coursing through the Dharma realm and pervading all.

From within all the jewels a pure light is sent forth, and that light shines everywhere upon the sea of sentient beings; the lands of the ten directions are all illumined, and all beings are made to leave suffering and turn toward awakening.

The buddhas manifest within the jewels equal in number the number of sentient beings, and from the pores of beings conjured forms appear: the great lord Brahmā, Śakra, wheel-turning sage kings and the rest — all sentient beings and all buddhas are therein.

The radiance conjured forth is as wide as the Dharma realm, and within that light the names of the buddhas are proclaimed; by every kind of skillful means they appear and tame beings, answering everywhere to the mind of each without exhaustion.

Of all the motes of dust within the Flower-Treasury World, within each single mote the whole Dharma realm can be seen; the buddhas manifest within the jewel-light gather like clouds — this is the sovereign freedom of the Tathāgata’s land.

Vast vows pervade the Dharma realm like clouds, teaching and transforming beings throughout all kalpas; the practices of Samantabhadra’s ground of wisdom are all accomplished, and every adornment is born from here.”

Section Two · The Great Encircling Mountains: The Ring of Mountains Around the Rim

At that time, the bodhisattva Samantabhadra once again told the great assembly, saying:

“Sons of the Buddha! The great encircling mountains of this Flower-Treasury Adorned World-Sea dwell upon the lotus flower of the sun-pearl king: they take sandalwood maṇi for their mountain body, the majestic jewel-king for their mountain peaks, wondrous fragrant maṇi for their mountain wheel, and they are constituted and raised up together of flame-treasury vajra; all fragrant waters flow and pour between the mountains; they take the multitude of jewels for their forests, wondrous flowers open, fragrant grasses spread over the ground, bright pearls are set among them as ornament, and every kind of fragrant flower fills the place everywhere; they take maṇi for their net, which drapes down and covers them round about … Of such kinds as these there are, in all, wondrous adornments as many as the motes of dust of a world-sea.”

At that time, the bodhisattva Samantabhadra, wishing to state the above meaning over again, received the Buddha’s spiritual power, surveyed the ten directions, and spoke in verse:

“The great sea of worlds is without bound; the jewel-wheel is pure and shows every kind of color, and all its adornments are rare and subtle — all of this arises from the Tathāgata’s spiritual power.

Wheels formed of maṇi jewels, wheels formed of wondrous fragrance, and wheels formed of the flame of pearl-lamps, with every kind of wondrous jewel for adornment: upon these the pure encircling mountains dwell.

They take firm maṇi for their treasury and Jambū-river gold for their ornament; they spread out light and send forth flame-hues, shining everywhere through the ten directions, within and without alike translucent and pure.

Constituted of vajra and maṇi gathered together, they rain down maṇi and every other kind of wondrous jewel; those jewels are subtle and rare and not of one sort only, sending forth pure light in universal splendor.

Fragrant waters part and flow, showing measureless colors, and every kind of flower, jewel, and sandalwood is strewn there; lotus flowers vie in opening like a robe spread wide, and rare grasses grow in clumps, every one of them fragrant.

Measureless jewel trees adorn it everywhere, opening flowers and forming stamens of blazing color; every kind of costly robe is there among them, and clouds of light shine on all four sides and are always full.

Measureless, boundless great bodhisattvas, holding jeweled canopies and burning famous incense, fill the Dharma realm; all of them send forth every kind of beautiful sound, everywhere turning the wheel of the Tathāgata’s right Dharma.

The maṇi trees are formed of jewel-dust, and each single grain of that dust shows forth radiance; the pure body of the Buddha Vairocana enters wholly within them and is universally seen.

Amid the many adornments the Buddha’s body appears, its boundless forms and colors past all counting; they go everywhere to the ten directions and pervade all, and the beings they teach and transform are likewise without limit.

All the adornments send forth beautiful sound, proclaiming the wheel of the Tathāgata’s original vows; of all the pure seas of lands in the ten directions, the Buddha, by his sovereign power, makes it pervade them all.”

Section Three · The Jeweled Ground: The Expanse of Ground Enclosed by the Mountains

At that time, the bodhisattva Samantabhadra once again told the great assembly, saying:

“Sons of the Buddha! All the great earth within the great encircling mountains of this world-sea is formed entirely of vajra, firm and adorned, incapable of being ruined; pure and level, without high or low; it takes maṇi for the jewel-wheels upon the ground and the multitude of jewels for the jewel-treasuries within the ground; every kind of shape of all sentient beings appears therein; it takes maṇi jewels set among them as interspersing; the fine dust ground from the multitude of jewels is strewn there, and lotus flowers are spread over it; treasury-of-fragrance maṇi is set severally among them; the implements of every adornment fill it and pervade it like clouds; all the adornments in all the buddha-lands of the three times are all taken as its ornamental trim; it takes wondrous maṇi jewels for its net, which manifests everywhere all the realms of the Tathāgata, spread out therein like the net of the lord of the gods.

Sons of the Buddha! The great earth of this world-sea has adornments of such a kind as these, as many as the motes of dust of a world-sea.”

At that time, the bodhisattva Samantabhadra, wishing to state the above meaning over again, received the Buddha’s spiritual power, surveyed the ten directions, and spoke in verse:

“That ground is level and utterly pure, abiding firmly, and there is nothing that can ruin it; maṇi is everywhere its adornment, and the multitude of jewels are interspersed within it.

With vajra for its ground, it is a truly delightful thing; jewel-wheels and jewel-nets alike are furnished with adornment, lotus flowers spread over the ground are everywhere complete, and wondrous robes billow and cover it wholly throughout.

The crowns and jeweled necklaces of the bodhisattvas are all spread over that ground as ornament, sandalwood and maṇi are strewn everywhere among them, and all of them let go a wondrous light free of defilement.

Jewel flowers send forth flame-hues and put out a wondrous light, and the flames of light shine on all things like a cloud; these wondrous flowers and the multitude of jewels are strewn about, covering the ground everywhere as adornment.

Dense clouds rise and fill the ten directions, and their vast radiance is without exhaustion; they reach everywhere to all the lands of the ten directions, proclaiming the Tathāgata’s Dharma of sweet dew.

Within the maṇi formed by the vows of all buddhas, boundless and vast kalpas appear everywhere, and of what the most excellent among the wise did in ages past there is not one thing that cannot be seen within these jewels.

Within all the maṇi jewels upon that ground, all buddha-fields enter therein, and within each single mote of dust of those buddha-fields, all lands likewise enter.

In the Flower-Treasury World adorned with wondrous jewels, bodhisattvas roam within it and traverse the ten directions, proclaiming the many great vows of the great beings — this is the sovereign power of the place of awakening.

The great earth adorned with wondrous maṇi jewels sends forth a pure light and is furnished with every ornament; it fills the Dharma realm and equals space, and the Buddha’s power makes it appear thus of itself.

Only those of great wisdom, who cultivate the great vows of Samantabhadra and enter the realm of the buddhas, are able to know, within this sea of buddha-fields, all such spiritual transformations as these.”

Section Four · The Seas of Fragrant Water Within the Ground: Seas That Open Again Upon the Ground

At that time, the bodhisattva Samantabhadra once again told the great assembly, saying:

“Sons of the Buddha! Within the great earth of this world-sea there are seas of fragrant water as many as the motes of dust of unspeakably many buddha-fields: they take all wondrous jewels to adorn their sea-floor, wondrous fragrant maṇi to adorn their two shores, and the maṇi jewel-king of Vairocana for their net; the fragrant water is translucent and clear through, furnished with the colors of the multitude of jewels, and fills them to the brim; every kind of jeweled flower whirls and is strewn over the surface of the water; the fine dust of sandalwood settles at the bottom of the water; they put forth the voice of the Buddha and send out the radiance of jewels; boundless bodhisattvas, holding every kind of jeweled canopy, manifest the power of spiritual penetration therein. All the adornments in all worlds appear within these seas.

Stairways formed of the ten jewels are laid out row upon row; balustrades formed of the ten jewels encircle them round about; puṇḍarīka flowers adorned with all jewels, as many as the motes of dust of the four continents, open in the water; unspeakably many hundreds of thousands of koṭis of nayutas of śīla banners of the ten jewels; banners of bell-nets of all jeweled robes as many as the sands of the Gaṅgā; jeweled flower towers of boundless forms and colors as many as the sands of the Gaṅgā; hundreds of thousands of koṭis of nayutas of lotus-flower cities of the ten jewels; groves of jewel trees as many as the motes of dust of the four continents — taking jewel-flame maṇi for their net; sandalwood incense and maṇi of the flames of light of the buddhas’ voices as many as the sands of the Gaṅgā; walls of the multitude of jewels as many as unspeakably many hundreds of thousands of koṭis of nayutas — all of them encircling together and serving everywhere as adornment.”

At that time, the bodhisattva Samantabhadra, wishing to state the above meaning over again, received the Buddha’s spiritual power, surveyed the ten directions, and spoke in verse:

“Upon the great earth within this world there are seas of fragrant water with maṇi for adornment, pure and wondrous jewels are spread over their floor, and they dwell upon vajra and cannot be ruined.

Treasury-of-fragrance maṇi is heaped up into shores, sun-flame pearl-wheels are laid out like clouds, lotus flowers and wondrous jewels are made into necklaces, and everywhere they adorn, pure and without stain.

The fragrant water is clear and gathered still and furnished with every color; jewel flowers whirl and are strewn and send forth light, and a universally quaking sound is heard both far and near — it is by the Buddha’s awesome spirit that the wondrous Dharma is proclaimed.

The adornment of the stairways is furnished with the multitude of jewels, and maṇi again is set among them as ornament; the balustrades all around are all formed of jewels, and lotus flowers and pearl-nets spread out like clouds.

The maṇi jewel trees are ranged row upon row, their flowers and stamens opening in blazing brightness, and every kind of music sounds, always vying to be played — it is the Buddha’s power of spiritual penetration that makes it so.

Puṇḍarīka flowers formed of every kind of wondrous jewel spread out and adorn this sea of fragrant water, and the radiance of their fragrant flames does not cease for an instant, vast and full and filling it entirely.

Bright-pearl jewel banners are always ablaze, and wondrous robes hang down as adornment, maṇi bell-nets play the sound of Dharma, and those who hear it are turned toward the Buddha’s wisdom.

Wondrous jeweled lotus flowers are made into city walls, adorned and burnished by maṇi of many hues, and the light and shadow of clouds of true pearls are spread at the four corners — thus is the sea of fragrant water adorned.

The walls wind about and encircle it entirely, and towers face one another and are laid out upon them, measureless radiance is always ablaze, and every kind of adornment adorns this pure sea.

The Buddha Vairocana, in ages past, adorned and purified every kind of sea of buddha-fields; so vast is it, and without any bound — all of it is the sovereign power of the Tathāgata.”

Section Five · The Fragrant Rivers: The Rivers That Circle the Seas of Fragrant Water to the Right

At that time, the bodhisattva Samantabhadra once again told the great assembly, saying:

“Sons of the Buddha! Each single sea of fragrant water has fragrant water rivers as many as the motes of dust of the four continents, which turn to the right and encircle it: all of them take vajra for their banks and pure-light maṇi for adornment; they constantly manifest clouds of light of the jeweled colors of the buddhas, and all the voices of sentient beings; from all the places in those rivers where the current swirls and eddies, every kind of form of the causal practices cultivated by all the buddhas comes forth; they take maṇi for their net and the multitude of jewels for their bells and clappers, and all the adornments of all the world-seas appear therein; clouds of maṇi jewels cover them above, and within those clouds appear everywhere the emanation buddhas of the ten directions of the Buddha Vairocana of the Flower-Treasury World, and all the matters of the buddhas’ spiritual penetrations; and they send forth beautiful sound, praising the names of the buddhas and bodhisattvas of the three times; within those fragrant waters there constantly appear clouds of light of all jewel-flames, continuing on without break. If one were to speak of it at length, each single river has adornments as many as the motes of dust of a world-sea.”

At that time, the bodhisattva Samantabhadra, wishing to state the above meaning over again, received the Buddha’s spiritual power, surveyed the ten directions, and spoke in verse:

“Pure fragrant currents fill the great rivers, and vajra and wondrous jewels are their two banks, jewel-dust is made into wheels spread over the ground of the riverbed, and every kind of adornment is precious and fine.

Jeweled stairways are ranged row upon row, wondrous and adorned; the balustrades run all around and are all of surpassing beauty; they take true pearls for their treasury and the multitude of flowers for their ornament, and every kind of tasseled garland hangs down together.

The jewel-light of the fragrant water shows forth a pure color, always spitting out maṇi and vying in swift flow, and the multitude of flowers sway together with the waves of the water, all of them sounding music and proclaiming the wondrous Dharma.

Fine sandalwood dust is made into settled silt, and all the wondrous jewels wheel and eddy together, the treasury of fragrance in dense vapors spreads within it, sending forth flame-hues and flowing out fragrance, pervading everywhere.

Within the rivers every kind of wondrous jewel is born, and all of them send forth light with blazing color; that light lets down its shadows and forms terraces, and flower canopies and pearl necklaces are all complete.

Within the maṇi kings the Buddha’s body appears, and its light shines everywhere upon the lands of the ten directions; this is made into wheels to adorn the ground of the rivers, and the fragrant water is translucent and always brimming.

With maṇi for the net and gold for the clappers, they cover the fragrant rivers everywhere and put forth the Buddha’s voice, clearly proclaiming all the paths of awakening and the subtle and wondrous practices of Samantabhadra.

The maṇi of the jeweled banks is utterly pure, always sending forth the sound of the Tathāgata’s original vows; of all that all the buddhas did in former times, that sound proclaims it everywhere and lets it all be seen.

From all the places in those rivers where the current swirls, bodhisattvas leap forth constantly like clouds, and all of them go into the vast lands, until the whole Dharma realm is filled.

Pure pearl-kings spread out like clouds and cover over all the fragrant rivers entirely; those pearls are equal to the mark of white hair between the Buddha’s brows, and blazingly they manifest the reflected images of the buddhas.”

Section Six · The Ground Between and the Groves: The Land Between River and River

At that time, the bodhisattva Samantabhadra once again told the great assembly, saying:

“Sons of the Buddha! The ground between each two of these fragrant water rivers is adorned in every way with wondrous jewels, and each such piece of ground is as many as the motes of dust of the four continents; puṇḍarīka flowers adorned with the multitude of jewels fill it round about, and they too are as many as the motes of dust of the four continents; groves of jeweled trees are ranged in rows in due order, and within each single tree there constantly arise clouds of all adornments, maṇi jewel-kings shine among them, and every kind of flower and fragrance fills the place everywhere; those trees, moreover, send forth subtle and wondrous sound, proclaiming the great vows cultivated by all the tathāgatas throughout all kalpas; and they rain down every kind of maṇi jewel-king, filling that ground everywhere, namely: the lotus-wheel maṇi jewel-king, the fragrant-flame light-cloud maṇi jewel-king, the maṇi jewel-king of every kind of adornment, the maṇi jewel-king that manifests inconceivable adorning colors, the maṇi jewel-king of the sunlight robe-treasury, the maṇi jewel-king that pervades the ten directions and universally lets down clouds of nets of light, the maṇi jewel-king that manifests the spiritual transformations of all the buddhas, the maṇi jewel-king that manifests the sea of the karmic recompense of all sentient beings … of such kinds as these there are as many as the motes of dust of a world-sea. The ground between each two of those fragrant water rivers, every single piece of it, is furnished with adornments such as these.”

At that time, the bodhisattva Samantabhadra, wishing to state the above meaning over again, received the Buddha’s spiritual power, surveyed the ten directions, and spoke in verse:

“That ground is level and utterly pure, and true gold and maṇi adorn it together, the trees are ranged in rows and cast their shade within it, their trunks towering, their branches drooping, their flowers opening like clouds.

The branches are adorned with wondrous jewels, and their flower-flames form wheels whose light shines on all four sides; they take maṇi for their fruit, laid out like clouds, so that everywhere the ten directions may always see them.

Maṇi is spread over the ground and fills it entirely, and the multitude of flowers and jewel-dust adorn it together; and again, with maṇi palaces are made, all of them showing forth every kind of reflected image of sentient beings.

The maṇi kings that hold the reflected images of the buddhas are strewn everywhere over that ground and pervade it all; thus blazingly they extend through the ten directions, and within each single mote of dust the Buddha can be seen.

The adornments of wondrous jewels are skillfully spread about, and true pearls and lamp-nets are interspersed among one another; everywhere there are wheels formed of maṇi, and each single one manifests the Buddha’s spiritual penetrations.

The adornments of the multitude of jewels send forth a great light, and within that light the conjured buddhas appear everywhere, and each single one moves through all places and pervades them, all of them expounding widely with the ten powers.

Puṇḍarīka flowers formed of wondrous maṇi jewels fill all the waters entirely, and those flowers are each of them different, all of them showing forth light without exhaustion or cease.

Every kind of adornment of the three times appears in full within the maṇi fruits; their nature is originally unborn and cannot be grasped — this is the sovereign power of the Tathāgata.

Within all the adornments of this ground, the vast body of the Tathāgata appears in full; he neither comes nor goes, and it is the Buddha’s power of past vows that lets every person see him.

Within each single mote of dust of this ground, all the sons of the Buddha cultivate the practice of the path, and each of them sees the land to come for which he has received the prediction, and according to their delight all are pure.”

Section Seven · Summation: The Adornments Are Inconceivable

At that time, the bodhisattva Samantabhadra once again told the great assembly, saying:

“Sons of the Buddha! The world-seas of the buddhas, the world-honored ones, are adorned inconceivably. Why is this? Sons of the Buddha! Every single one of all the realms of this Flower-Treasury Adorned World-Sea is adorned by pure merits as many as the motes of dust of a world-sea.”

At that time, the bodhisattva Samantabhadra, wishing to state the above meaning over again, received the Buddha’s spiritual power, surveyed the ten directions, and spoke in verse:

“In every place within this sea of buddha-fields, the multitude of jewels serve everywhere as adornment, sending forth flame-hues that rise into space and are laid out like clouds, their light penetrating and always covering all.

Maṇi puts forth clouds without exhaustion, and the reflected images of the buddhas of the ten directions appear within them, their spiritual transformations do not cease for an instant, and all the bodhisattvas come and gather.

All the maṇi put forth the Buddha’s voice, and that sound is beautiful and inconceivable, and of what the Buddha Vairocana did in ages past, within these jewels it can always be heard.

The World-Honored One of pure light shining everywhere manifests his reflected image in full within the implements of adornment, his conjured emanation bodies are surrounded by the great assembly, and all the seas of buddha-fields are pervaded entirely.

All the conjured buddhas are like conjurings, and seeking whence they come, it cannot be found; it is by the awesome spiritual power of the Buddha’s realm that they thus appear within all buddha-fields.

The matters of the Tathāgata’s sovereign spiritual penetrations pervade all the lands of the ten directions, and with this sea of buddha-fields’ pure adornment, all of it can be seen within the jewels.

All the transformations of the ten directions are all of them like reflected images in a mirror, and it is only from what the Tathāgata did in ages past that they are born, by spiritual penetration and the power of vows.

If someone is able to cultivate the practice of Samantabhadra and to enter the sea of the bodhisattvas’ surpassing wisdom, he will be able, within every mote of dust, to manifest his body everywhere and purify multitudes of lands.

Throughout inconceivable koṭis of great kalpas, he draws near to all the tathāgatas, and just as they do in all their practice, within a single instant he is able to make it all present.

The lands of the buddhas are like space, without equal, without arising, without any mark; for the benefit of sentient beings they are adorned and purified everywhere, and by the power of original vows they dwell therein.”

The Promise to Speak and the Ten Senses: The Ten Aspects in Which World-Seeds Differ

(At that time Samantabhadra Bodhisattva once again addressed the assembly gathered there, saying:)

“Sons of the Buddha! Within this sea of Flower-Treasury adorned worlds, what sort of worlds are there dwelling? I shall now speak of them. Sons of the Buddha! Within these fragrant-water seas — inexpressibly many, numbering the dust-motes of buddha-lands (so many that the number cannot be told; their number is as if measureless buddha-lands were ground into dust) — there dwell world-seeds numbering the dust-motes of inexpressibly many buddha-lands (a world-seed is one great class formed of many worlds gathered in one place); and within each single world-seed there are again worlds numbering the dust-motes of inexpressibly many buddha-lands. Sons of the Buddha! Those very many world-seeds, within the sea of worlds, each have their own resting place, each their own shape, each their own substance (the stuff of which they are made), each their own quarter and place, each their own gate of entry, each their own adornment, each their own extent (their range and their bounds), each their own ranked array, each their own non-difference, each their own sustaining power.

Ten Instances of Resting: What the World-Seeds Rest Upon

“Sons of the Buddha! Of these world-seeds, some rest upon a sea of great lotuses and so abide, some rest upon a sea of boundlessly coloured jewelled flowers and so abide, some rest upon a sea of jewelled necklaces from the treasury of all pearls and so abide, some rest upon a sea of fragrant waters and so abide, some rest upon a sea of all flowers and so abide, some rest upon a sea of maṇi-jewel nets and so abide (a maṇi is a jewel that can produce at will whatever is needed), some rest upon a sea of whirling and streaming radiance and so abide, some rest upon a sea of jewelled crowns adorning bodhisattvas and so abide, some rest upon a sea of the bodies of manifold beings and so abide, some rest upon a sea of maṇi-kings of the voices of all buddhas and so abide … . Such kinds as these, if one were to speak of them at length, are as many as the dust-motes of a sea of worlds (so many as if a sea of worlds were ground into dust).

Twenty Instances of Shape: What Shapes the World-Seeds Take

“Sons of the Buddha! Of all those world-seeds, some take the shape of Mount Sumeru, some take the shape of a river, some take the shape of a turning round (a shape that folds back and forth like the pleats of a robe), some take the shape of a whirling stream, some take the shape of a wheel-rim (the outer ring of a cartwheel), some take the shape of an altar-mound and a cleared ground (to heap up earth is called an altar-mound, to clear away the ground is called a cleared ground), some take the shape of a grove of trees, some take the shape of a storeyed pavilion, some take the shape of a mountain banner, some take the generally square shape (square when seen as a whole, yet with many corners within a single side), some take the shape of a womb-treasury, some take the shape of a lotus, some take the shape of a qulejia (qulejia is the sound of a Sanskrit word; in this land it is called a bamboo bin, that is, the round bamboo container in which grain is stored), some take the shape of the body of a being, some take the shape of a cloud, some take the shape of the marks and signs of the buddhas, some take the shape of perfect radiance, some take the shape of manifold pearl-nets, some take the shape of all manner of gates and gate-towers (the gate and the tower above it), some take the shape of all manner of ornaments … . Such kinds as these, if one were to speak of them at length, are as many as the dust-motes of a sea of worlds.

Twenty Instances of Substance: What the World-Seeds Have for Their Substance

“Sons of the Buddha! Of all those world-seeds, some have for their substance maṇi-clouds of the ten directions, some have for their substance flames of many colours, some have for their substance radiances of every kind, some have for their substance flames of jewelled fragrance, some have for their substance tāla flowers adorned with all jewels (the flower borne by a certain lofty tree), some have for their substance the reflected images of bodhisattvas, some have for their substance the radiance of the buddhas, some have for their substance the form and marks of a buddha, some have for their substance the light of a single jewel, some have for their substance the light of many jewels, some have for their substance the sound of the sea of merit of all beings, some have for their substance the sound of the sea of the deeds of all beings, some have for their substance the pure sound of the realm of all buddhas, some have for their substance the sound of the sea of the great vows of all bodhisattvas, some have for their substance the sound of the skilful means of all buddhas, some have for their substance the sound of the forming and breaking up of the ornaments of all lands, some have for their substance the voices of boundless buddhas, some have for their substance the sound of the transformations of all buddhas, some have for their substance the wholesome sound of all beings, some have for their substance the pure sound of the sea of merit of all buddhas … . Such kinds as these, if one were to speak of them at length, are as many as the dust-motes of a sea of worlds.”

Ten Repeating Verses: The Meaning Above Said Once More

At that time Samantabhadra Bodhisattva, wishing to proclaim once more the meaning spoken above, received the Buddha’s supernatural power, surveyed the ten directions, and uttered verses, saying:

“The land-seeds (the world-seeds) are firm and wondrously adorned, vast and pure, a treasury of radiance; they rest upon the sea of lotus jewels and so abide, and some abide upon seas of fragrant water and the like.

Some take the shape of Sumeru, some of a city, some of a tree, some of an altar-mound and cleared ground; all the land-seeds fill the ten directions, adorned in manifold ways, their forms each distinct, each spread out in its own array and so abiding.

Some have for their substance a pure radiance, some are flower-treasuries, some are jewelled clouds, some land-seeds are formed of flame, abiding upon an indestructible treasury of maṇi.

Lamps, clouds, flame-hues, radiances and the like are manifold and boundless pure colours, and some have speech and sound for their substance, the inconceivable voice that the Buddha proclaims.

Some are sounds put forth by the power of vow, with the voice of supernatural transformation for their substance; the sound of the great meritorious deeds of all beings and the sound of the Buddha’s merit can likewise be their substance.

The gates of the land-seeds, each distinct, are inconceivable and without end, and thus they fill every place in the ten directions, and within the vast adornment supernatural power appears.

All the vast lands of the ten directions come and enter into this one world-seed; though one sees the ten directions entering universally within, in truth there is no coming and nothing entered.

With one land-seed it enters all, and all enter one with nothing left over; substance and characteristic, as they originally are, are without difference, beyond compare, beyond measure, and all-pervading.

Within every dust-mote of every land the Tathāgata is universally seen dwelling there; the speech and sound of the sea of vows is like a thunderclap, and all beings are wholly tamed.

The Buddha’s body pervades all lands, and numberless bodhisattvas fill them too; the Tathāgata’s sovereign freedom is without peer, and he universally converts all that bear consciousness (beings that have mind and consciousness).”

The Fragrant-Water Seas Like Indra’s Net: The General Arrangement First

At that time Samantabhadra Bodhisattva once again addressed the assembly, saying:

“Sons of the Buddha! These fragrant-water seas, numbering the dust-motes of inexpressibly many buddha-lands, are all within the sea of Flower-Treasury adorned worlds, spread out and abiding like the jewelled net of Indra, lord of the gods.

The Central Fragrant-Water Sea, Boundless Wondrous Flower Radiance: The Sea, the Flower, the World-Seed

“Sons of the Buddha! This innermost fragrant-water sea is named Boundless Wondrous Flower Radiance, and it has for its floor a maṇi-king banner that manifests the forms of all bodhisattvas; from within it a great lotus is born, named the Adornment of the Maṇi-King of All Fragrances; and a world-seed dwells upon that great lotus, named the Blazing Jewel Radiance Universally Illumining the Ten Directions, having all manner of ornaments for its substance, with worlds numbering the dust-motes of inexpressibly many buddha-lands spread out within it.

Tiers One to Five of the Twenty: Counting from the Lowest

“At the lowest point of this world-seed there is a world named Supreme Radiance Pervadingly Illumining, having for its bounding limit a shining wheel adorned with every kind of vajra, and resting upon maṇi flowers of many jewels; its shape is like that of a maṇi jewel, and clouds adorned with all jewelled flowers cover it over above, and worlds numbering the dust-motes of a buddha-land encircle it all around, abiding in manifold ways and adorned in manifold ways; the buddha there is titled Pure Eye, Lamp Apart from Defilement.

“Above this, past worlds numbering the dust-motes of a buddha-land, there is a world named the Wondrous Adornment of Manifold Fragrant Lotuses, having all manner of ornaments for its bounding limit, and resting upon a net of jewelled lotuses; its shape is like a lion’s seat, and clouds of pearl-curtains of every jewelled colour cover it over above, and worlds numbering the dust-motes of two buddha-lands encircle it all around; the buddha there is titled Lion Radiance of Supreme Illumination.

“Above this, past worlds numbering the dust-motes of a buddha-land, there is a world named the Radiance of Universal Illumination Adorned with All Jewels, having a wheel of fragrant wind for its bounding limit, and resting upon manifold jewelled flowers and necklaces; its shape has eight corners, and clouds of wondrously radiant maṇi sun-discs cover it above, and worlds numbering the dust-motes of three buddha-lands encircle it all around; the buddha there is titled Pure Radiance, Banner of Supreme Wisdom.

“Above this, past worlds numbering the dust-motes of a buddha-land, there is a world named the Adornment of Manifold Radiant Flowers, having all jewel-kings for its bounding limit, and resting upon a sea of śīla banners of vajra in many colours; its shape is like a maṇi lotus, and clouds of vajra and maṇi jewel-light cover it above, and worlds numbering the dust-motes of four buddha-lands encircle it all around; this world is purely and solely pure (with nothing defiled mixed in); the buddha there is titled Vajra Radiance, Measureless Power of Vigour, Well Appearing.

“Above this, past worlds numbering the dust-motes of a buddha-land, there is a world named Universally Emitting Wondrous Flower Radiance, having a net adorned with all jewelled bells for its bounding limit, and resting upon a sea of jewelled wheel-nets adorned with all groves of trees; its shape is generally square yet with many corners, and clouds of maṇi-kings of the sound of Brahmā cover it above, and worlds numbering the dust-motes of five buddha-lands encircle it all around; the buddha there is titled Sea of Fragrant Radiance, Joy, and Power.

Tiers Six to Ten of the Twenty: Five More Tiers Upward

“Above this, past worlds numbering the dust-motes of a buddha-land, there is a world named Pure and Wondrous Radiance, having a banner adorned with jewel-kings for its bounding limit, and resting upon a sea of vajra palaces; its shape is four-square, and clouds of maṇi wheel-topknot curtains cover it above, and worlds numbering the dust-motes of six buddha-lands encircle it all around; the buddha there is titled Universal Radiance, Banner of Sovereign Freedom.

“Above this, past worlds numbering the dust-motes of a buddha-land, there is a world named the Adornment of the Flame of Many Flowers, having manifold flower-adornments for its bounding limit, and resting upon a sea of flames of every jewelled colour; its shape is like that of a storeyed pavilion, and clouds of pearl balustrades and robes of every jewelled colour cover it above, and worlds numbering the dust-motes of seven buddha-lands encircle it all around; it is purely and solely pure; the buddha there is titled Sea of Joy, Radiance of Sovereign Freedom in Merit and Renown.

“Above this, past worlds numbering the dust-motes of a buddha-land, there is a world named the Ground That Gives Birth to Majestic Power, having for its bounding limit an adornment of maṇi-kings that give forth every sound, and resting upon a sea of open space bearing lotus seats of every jewelled colour; its shape is like Indra’s net, and clouds of boundlessly coloured flower-nets cover it above, and worlds numbering the dust-motes of eight buddha-lands encircle it all around; the buddha there is titled Vast Renown, Banner of the Sea of Wisdom.

“Above this, past worlds numbering the dust-motes of a buddha-land, there is a world named Putting Forth Wondrous Sounds, having a wheel adorned with mind-king maṇi for its bounding limit, and resting upon a sea of maṇi-kings that constantly give forth clouds adorned with all wondrous sounds; its shape is like the body of Brahmā, and clouds of measureless jewel-adorned lion seats cover it above, and worlds numbering the dust-motes of nine buddha-lands encircle it all around; the buddha there is titled Pure Moon Radiance, Mark Invincible.

“Above this, past worlds numbering the dust-motes of a buddha-land, there is a world named Vajra Banner, having boundlessly adorned jewelled necklaces from the treasury of pearls for its bounding limit, and resting upon a sea of maṇi with all-adorned jewelled lion seats; its shape is round, and Sumeru-clouds of all fragrant maṇi flowers numbering the dust-motes of ten Mount Sumerus cover it over above, and worlds numbering the dust-motes of ten buddha-lands encircle it all around; it is purely and solely pure; the buddha there is titled Supreme King of the Sea of All Dharmas.

Tiers Eleven to Fifteen of the Twenty: The Sahā World Is Among Them

“Above this, past worlds numbering the dust-motes of a buddha-land, there is a world named the Radiance of the Sapphire Jewel Constantly Appearing, having a vajra adornment utterly firm and indestructible for its bounding limit, and resting upon a sea of manifold rare and distinct flowers; its shape is like that of a half-moon, and clouds of the jewelled curtains of the gods cover it above, and worlds numbering the dust-motes of eleven buddha-lands encircle it all around; the buddha there is titled Dharma of Measureless Merit.

“Above this, past worlds numbering the dust-motes of a buddha-land, there is a world named Radiance Shining Forth, having universal radiant adornment for its bounding limit, and resting upon a fragrant-water sea of whirling flowers; its shape is like the whirling of a flower, and clouds of manifold robes cover it above, and worlds numbering the dust-motes of twelve buddha-lands encircle it all around; the buddha there is titled Surpassing Śakra and Brahmā.

“Above this, past worlds numbering the dust-motes of a buddha-land, one reaches this very world, named Sahā (the Endurable, that is, the world in which we dwell), having vajra adornment for its bounding limit, and resting upon a net of lotuses upheld by wind-wheels of every colour; its shape is like empty space, and clouds of space adorned with universally perfect heavenly palaces cover it above, and worlds numbering the dust-motes of thirteen buddha-lands encircle it all around; the buddha there is precisely Vairocana Tathāgata, the World-Honoured One.

“Above this, past worlds numbering the dust-motes of a buddha-land, there is a world named the Radiance of Stillness Apart from Dust, having all jewelled adornment for its bounding limit, and resting upon a sea of manifold jewelled robes; its shape is like that of a vajra-holder, and clouds of boundlessly coloured vajra cover it above, and worlds numbering the dust-motes of fourteen buddha-lands encircle it all around; the buddha there is titled Supreme Sound Pervading the Dharma Realm.

“Above this, past worlds numbering the dust-motes of a buddha-land, there is a world named the Lamp of Many Wondrous Radiances, having all adorned curtains for its bounding limit, and resting upon a sea of pure flower-nets; its shape is like that of the svastika graph, and clouds of maṇi trees and fragrant-water seas cover it above, and worlds numbering the dust-motes of fifteen buddha-lands encircle it all around; it is purely and solely pure; the buddha there is titled Invincible Power, Banner of Universal Illumination.

Tiers Sixteen to Twenty of the Twenty: Counting to the Topmost

“Above this, past worlds numbering the dust-motes of a buddha-land, there is a world named Pure Radiance Pervadingly Illumining, having maṇi-kings of inexhaustible jewelled clouds for its bounding limit, and resting upon a sea of lotuses of manifold fragrant flame; its shape is like that of a tortoise-shell, and clouds of sandalwood and maṇi wheels of round halo cover it above, and worlds numbering the dust-motes of sixteen buddha-lands encircle it all around; the buddha there is titled Pure Sun, Eye of Merit.

“Above this, past worlds numbering the dust-motes of a buddha-land, there is a world named the Treasury of Jewelled Adornment, having maṇi-kings in the forms of all beings for its bounding limit, and resting upon a sea of maṇi-kings of the treasury of radiance; its shape has eight corners, and nets of jewel-adorned flowering trees of all the encircling mountain ranges cover it over above, and worlds numbering the dust-motes of seventeen buddha-lands encircle it all around; the buddha there is titled Unobstructed Wisdom-Radiance Pervadingly Illumining the Ten Directions.

“Above this, past worlds numbering the dust-motes of a buddha-land, there is a world named Apart from Dust, having the adornment of all rare and wondrous marks for its bounding limit, and resting upon a sea of lion seats of many wondrous flowers; its shape is like a string of pearls, and clouds of round halo of maṇi-kings of all jewelled fragrance cover it above, and worlds numbering the dust-motes of eighteen buddha-lands encircle it all around; it is purely and solely pure; the buddha there is titled Measureless Skilful Means, Supreme Banner.

“Above this, past worlds numbering the dust-motes of a buddha-land, there is a world named Pure Radiance Universally Illumining, having maṇi-kings that give birth to inexhaustible jewelled clouds for its bounding limit, and resting upon a sea of Mount Sumerus of measureless coloured fragrant flame; its shape is like the whirling spread of jewelled flowers, and sapphire clouds of maṇi-kings of boundlessly coloured radiance cover it above, and worlds numbering the dust-motes of nineteen buddha-lands encircle it all around; the buddha there is titled Radiance Universally Illumining the Dharma Realm and Space.

“Above this, past worlds numbering the dust-motes of a buddha-land, there is a world named Wondrous Jewel Flame, having sun-and-moon jewels of universal radiance for its bounding limit, and resting upon a sea of maṇi-kings in the forms of all the gods; its shape is like that of a jewelled ornament, and clouds of banners of all jewelled robes together with nets of maṇi lamp-treasuries cover it above, and worlds numbering the dust-motes of twenty buddha-lands encircle it all around; it is purely and solely pure; the buddha there is titled Radiance of the Marks of Merit.

The Concluding Portion, One: The Ten Senses Said Once More

“Sons of the Buddha! This world-seed, the Blazing Jewel Radiance Pervadingly Illumining the Ten Directions, has vast worlds such as those spoken of above, numbering the dust-motes of inexpressibly many buddha-lands, each with its own place of resting, each with its own shape, each with its own substance, each with its own direction, each with its own gate of entry, each with its own adornment, each with its own extent, each with its own ranked array, each with its own non-difference, each with its own sustaining power, encircling it all around.

The Concluding Portion, Two: Worlds of Eighteen Classes of Shape

“That is to say: there are worlds of the turning-round shape numbering the dust-motes of ten buddha-lands, worlds of the river shape numbering the dust-motes of ten buddha-lands, worlds of the whirling-stream shape numbering the dust-motes of ten buddha-lands, worlds of the wheel-rim shape numbering the dust-motes of ten buddha-lands, worlds of the altar-mound and cleared-ground shape numbering the dust-motes of ten buddha-lands, worlds of the grove-of-trees shape numbering the dust-motes of ten buddha-lands, worlds of the storeyed-tower shape numbering the dust-motes of ten buddha-lands, worlds of the śīla-banner shape numbering the dust-motes of ten buddha-lands, worlds of the generally square shape numbering the dust-motes of ten buddha-lands, worlds of the womb-treasury shape numbering the dust-motes of ten buddha-lands, worlds of the lotus shape numbering the dust-motes of ten buddha-lands, worlds of the qulejia shape numbering the dust-motes of ten buddha-lands, worlds of the shape of manifold beings numbering the dust-motes of ten buddha-lands, worlds of the buddha-mark shape numbering the dust-motes of ten buddha-lands, worlds of the round-halo shape numbering the dust-motes of ten buddha-lands, worlds of the cloud shape numbering the dust-motes of ten buddha-lands, worlds of the net shape numbering the dust-motes of ten buddha-lands, worlds of the gate-and-gate-tower shape numbering the dust-motes of ten buddha-lands … . Such kinds as these are as many as the dust-motes of inexpressibly many buddha-lands.

The Concluding Portion, Three: Retinue and Whereabouts

“Each single one of these worlds has vast worlds numbering the dust-motes of ten buddha-lands encircling it all around. And each one of these many worlds again has worlds as many as the dust-motes spoken of above for its retinue. All the worlds thus spoken of are within this fragrant-water sea Boundless Wondrous Flower Radiance, and within the fragrant-water rivers that encircle this sea.”

Sea One · The Fragrant-Water Ocean Treasury of Flames Free from Defilement: The World-Seed Universally Illumining Whirl of Lands

(At that time Samantabhadra Bodhisattva once again addressed the great assembly of the Dharma gathering, saying — the ten oceans that follow are all spoken straight through within this one utterance, and nowhere in the middle of the text does “at that time” begin again:)

“Sons of the Buddha! Going eastward from that Fragrant-Water Ocean Boundless Wondrous Flower Light, next there is a fragrant-water ocean, named Treasury of Flames Free from Defilement; a great lotus wells up in this ocean, named Wondrously Adorned with All Fragrant Maṇi Kings (a maṇi is the jewel-pearl that can produce every kind of treasure); and a world-seed rests upon that great lotus, named Universally Illumining Whirl of Lands, and this world-seed has as its substance the roaring sound of bodhisattva practice (a world-seed = one whole cluster of worlds piled one above another; its ‘substance’ is not earth and stone but a kind of sound).

1. Within the world-seed of this ocean, at the very lowest place there is a world named Palace-Adornment Banner, its shape is four-square, resting upon the Ocean of All Jewel Adornments, with clouds of lotus-light nets everywhere covering it above, with worlds as many as the dust-motes of a buddha-land (grind a single buddha’s land into dust-motes; the number of those motes) encircling it, this world is pure and unmixed (not one place defiled, and not one sentient being in an evil destiny), and the buddha there is named Universal Illumination by the Light Between the Brows.
2. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Treasury of Virtue-Flowers, its shape is round, resting upon the Ocean of the Stamens of All Jewel Flowers, with clouds of pearl banners and lion seats everywhere covering it above, with worlds twice the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Insight of the Boundless Ocean of All Dharmas.
3. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wheel of the Wondrous Fragrance of Good Transformation, its shape is like a vajra, resting upon the Ocean of the Bell-Nets of All Jewel Adornments, with clouds of round haloes of every kind of adornment everywhere covering it above, with worlds three times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Radiance of the Marks of Merit Everywhere Illumining.
4. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Radiance of Wondrous Form, its look is like a maṇi-jewel wheel, resting upon the Fragrant-Water Ocean of Boundless-Coloured Jewels, with clouds of universally radiant pearl towers everywhere covering it above, with worlds four times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Good Retinue Arising, Universally Illumining.
5. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Good Canopy-Covering, its look is like a lotus, resting upon the Vajra Fragrant-Water Ocean, with clouds of dust-free radiant fragrant water everywhere covering it above, with worlds five times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Inexhaustible Insight of Dharma-Joy.
6. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Śrī Flower-Light Wheel, its shape is triangular, resting upon the Ocean Adorned with All Firm Jewels, with clouds of the radiance of bodhisattvas’ maṇi crowns everywhere covering it above, with worlds six times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Cloud of Pure Universal Radiance.
7. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Lotus Adornment, its shape is like a half-moon, resting upon the Ocean of All Lotus Adornments, with clouds of all jewel flowers everywhere covering it above, with worlds seven times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Pure Eye of the Flower of Merit.
8. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Undefiled Flame Adornment, its look is like ranks of jewel lamps, resting upon the Ocean of the Treasury of Jewel Flames, with clouds of every kind of body that constantly rain fragrant water everywhere covering it above, with worlds eight times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Unconquerable Power of Insight.
9. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Brahmā Sound, its shape is like the svastika (the anciently transmitted mark of auspicious revolving), resting upon the Ocean of Jewel-Robe Banners, with clouds of curtains adorned with all flowers everywhere covering it above, with worlds nine times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Vast Eyes Like the Pure Moon in the Sky.
10. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sounds and Voices Numerous as Motes of Dust, its look is like Indra’s net (the pearl net of Śakra’s heavenly palace, a pearl knotted at every mesh, each pearl mirroring every other), resting upon the Ocean of All Jewel Waters, with clouds of jewelled canopies of all music everywhere covering it above, with worlds ten times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Golden Sumeru (the mountain at the very centre of a small world-system) Lamp.
11. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Colour Adornment, its shape is like the svastika, resting upon the Ocean of Jewel Kings in the form of Śakra (the likeness of Śakra, lord of the devas), with clouds of sunlight flowers everywhere covering it above, with worlds eleven times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Far-Shining Wisdom of the Radiance of the Dharma Realm.
12. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Golden Wondrous Light, its look is like a vast city wall, resting upon the Ocean of All Jewel Adornments, with clouds of jewel flowers of the place of enlightenment everywhere covering it above, with worlds twelve times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Banner of the Jewel Lamp Everywhere Illumining.
13. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universally Illumining Radiance-Wheel, its look is like a flower-whirl, resting upon the Ocean of Whirling Jewel Robes, with clouds of jewel-king towers of the Buddha’s voice everywhere covering it above, with worlds thirteen times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Lotus Flame Universally Illumining.
14. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Treasury Adornment, its look is like the four continents (the four great continents on the four sides of Mount Sumeru), resting upon the Sumeru of Jewelled Necklaces, with clouds of jewel-flame maṇi everywhere covering it above, with worlds fourteen times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Flower of Inexhaustible Blessings Bursting into Bloom.
15. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universally Appearing Like Images in a Mirror, its look is like the body of an asura (one of the six destinies, fierce and mighty in appearance), resting upon the Vajra Lotus Ocean, with clouds of the light and shadow of jewelled crowns everywhere covering it above, with worlds fifteen times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Sound of Ambrosia.
16. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sandalwood Moon, its shape is eight-cornered, resting upon the Ocean of Vajra and Sandalwood Jewels, with clouds of pearl-flower maṇi everywhere covering it above, with worlds sixteen times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Supreme Dharma, Wisdom Without Equal.
17. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Radiance Free from Defilement, its look is like a swirling current of fragrant water, resting upon the Ocean of the Light of Boundless-Coloured Jewels, with clouds of wondrous fragrance and radiance everywhere covering it above, with worlds seventeen times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Sound of the Radiance Universally Illumining Space.
18. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Flower Adornment, its look is like a form that circles round, resting upon the Ocean of All Flowers, with clouds of maṇi of all music everywhere covering it above, with worlds eighteen times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Universally Manifest Supreme Radiance.
19. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Supreme Sound Adornment, its look is like a lion seat, resting upon the Ocean of Golden Lion Seats, with clouds of lion seats of many-coloured lotus treasuries everywhere covering it above, with worlds nineteen times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Boundless Merit and Renown, Universal Radiance.
20. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Lofty and Supreme Lamp, its look is like the Buddha’s palm, resting upon the Ocean of the Fragrance-Banners of Jewelled Garments, with clouds of jewel-king towers of the everywhere-illumining sun-disc everywhere covering it above, with worlds twenty times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Lamp Everywhere Illumining Space.”

Sea Two · The Fragrant-Water Ocean Wheel of Inexhaustible Radiance: The World-Seed Adorned with the Buddha-Banner

“Sons of the Buddha! Going southward from this Fragrant-Water Ocean Treasury of Flames Free from Defilement, next there is a fragrant-water ocean, named Wheel of Inexhaustible Radiance; the world-seed upon this ocean is named Adorned with the Buddha-Banner; and it has as its substance the sound and voice of the ocean of the merit of all buddhas.

1. Within the world-seed of this ocean, at the very lowest place there is a world named Flower Beloved to Behold, its look is like a jewel wheel, resting upon the Ocean of the Jewel Kings of the Treasury of Maṇi Trees, with clouds of jewel treasuries manifesting the forms of bodhisattvas everywhere covering it above, with worlds as many as the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Lotus-Light Joyful Countenance.
2. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Sound, and the buddha there is named Sumeru Jewel Lamp.
3. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Light Adorned with Many Jewels, and the buddha there is named Banner of the Sound and Voice of the Dharma Realm.
4. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Fragrance-Treasury Vajra, and the buddha there is named Sound of Radiance.
5. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Pure and Wondrous Sound, and the buddha there is named Supreme Power of Vigour.
6. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Lotus Adornment, and the buddha there is named Sound of the Thunder-Clouds of the Dharma-City.
7. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Bestowing Peace and Joy, and the buddha there is named Lamp of Wisdom of Great Renown.
8. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Undefiled Net, and the buddha there is named Lion Light, Ocean of Merit.
9. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Flower-Grove Banner Universally Illumining, and the buddha there is named Great Wisdom, Lotus Light.
10. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Measureless Adornment, and the buddha there is named Universal Eye, Banner of the Dharma Realm.
11. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universal-Light Jewel Adornment, and the buddha there is named Supreme Wisdom, Great Caravan Leader.
12. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Flower King, and the buddha there is named Moonlight Banner.
13. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Treasury Free from Defilement, and the buddha there is named Pure Awakening.
14. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel Radiance, and the buddha there is named Omniscience, Lamp of Space.
15. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Producing Jewelled Necklaces, and the buddha there is named Radiance of the Marks of the Ocean of Blessings of the Perfections.
16. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Wheel Covering Everywhere, and the buddha there is named Taming Every Mind of Defiled Attachment and Causing It to Rejoice.
17. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Flower Banner, and the buddha there is named Vast Sound of Merit, Great Renown.
18. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Measureless Adornment, and the buddha there is named Radiance of the Wisdom of Equality, Ocean of Merit.
19. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Banner Adorned with Inexhaustible Light, its look is like a lotus, resting upon the Ocean of All Jewel Nets, with nets of lotus-light maṇi everywhere covering it above, with worlds twenty times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Pure Radiance of the Dharma Realm.”

Sea Three · The Fragrant-Water Ocean Light of Vajra-Jewel Flames: The World-Seed Treasury Adorned with Buddha-Light

“Sons of the Buddha! Turning round in the direction of the rightward whirl from this Fragrant-Water Ocean Wheel of Inexhaustible Radiance, next there is a fragrant-water ocean, named Light of Vajra-Jewel Flames; the world-seed upon this ocean is named Treasury Adorned with Buddha-Light; and it has as its substance the sound and voice that proclaims the names of all tathāgatas.

1. Within the world-seed of this ocean, at the very lowest place there is a world named Jewel-Flame Lotus, its look is like the tuft-mark between the brows in the colour of maṇi, resting upon the Ocean of the Swirling Waters of All Jewel Colours, with clouds of towers of all adornments everywhere covering it above, with worlds as many as the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Undefiled Jewel Radiance.
2. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Treasury of Light-Flames, and the buddha there is named Light of Unobstructed and Sovereign Wisdom.
3. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Adornment of the Jewel Wheel, and the buddha there is named Radiance of All Jewels.
4. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sandalwood-Tree Flower Banner, and the buddha there is named Radiance of Pure Wisdom.
5. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Adornment of the Buddha-Land, and the buddha there is named Vast Sound of Joy.
6. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Light Adornment, and the buddha there is named Sovereign Wisdom of the Dharma Realm.
7. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Boundless Marks, and the buddha there is named Unobstructed Wisdom.
8. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Flame-Cloud Banner, and the buddha there is named Expounding the Wheel of Non-Retrogression.
9. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Pure Wheel Adorned with Many Jewels, and the buddha there is named Radiance of the Flower Free from Defilement.
10. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Vast Emergence, and the buddha there is named Unobstructed Wisdom, Sun-Eye.
11. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrously Adorned Vajra Seat, and the buddha there is named Great Radiance of the Wisdom of the Dharma Realm.
12. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universally Adorned with Wisdom, and the buddha there is named King of the Radiance of the Torch of Wisdom.
13. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Deep and Wondrous Sound of the Lotus Pool, and the buddha there is named Omniscience Everywhere Illumining.
14. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Radiance of Every Kind of Colour, and the buddha there is named Cloud of the Flower King of Universal Light.
15. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Jewel Banner, and the buddha there is named Light of Merit.
16. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Light of the Tuft-Mark of Maṇi Flowers, and the buddha there is named Cloud of Universal Sound.
17. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Very Deep Ocean, and the buddha there is named Lord of the Sentient Beings of the Ten Directions.
18. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sumeru Light, and the buddha there is named Sound of the Universal Wisdom of the Dharma Realm.
19. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Golden Lotus, and the buddha there is named Treasury of Meritorious Blessings, Universal Radiance.
20. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Adornment Treasury, its shape is like the svastika, resting upon the Ocean of Trees Adorned with All Fragrant Maṇi, with clouds of pure radiance everywhere covering it above, with worlds twenty times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Net of the Radiance of Great Transformation.”

Sea Four · The Fragrant-Water Ocean Adorned with Sapphire Jewels: The World-Seed Light Illumining the Ten Directions

“Sons of the Buddha! Turning round in the direction of the rightward whirl from this Fragrant-Water Ocean Vajra-Jewel Flames, next there is a fragrant-water ocean, named Adorned with Sapphire Jewels; the world-seed upon this ocean is named Light Illumining the Ten Directions; this world-seed rests upon clouds of the fragrance of all wondrously adorned lotuses, and it has as its substance the boundless sound and voice of the buddhas.

1. Within the world-seed of this ocean, at the very lowest place there is a world named Wheel of the Inexhaustible Colour-Treasury of the Ten Directions, its look circles round and about, and it has measureless corners, resting upon the Ocean of All Jewel Treasuries of Boundless Colour, with Indra’s net everywhere covering it above, with worlds as many as the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Lotus Eye, Radiance Universally Illumining.
2. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Pure and Wondrous Adornment Treasury, and the buddha there is named Unsurpassed Insight, Great Lion.
3. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Lotus Seat Appearing, and the buddha there is named King of the Radiance Universally Illumining the Dharma Realm.
4. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Banner Sound, and the buddha there is named Great Merit, Universal Renown.
5. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Treasury Adorned with Vajra Jewels, and the buddha there is named Lotus Sun Radiance.
6. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Indra Flower Moon, and the buddha there is named Banner of Wisdom Sovereign in Dharma.
7. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Wheel Treasury, and the buddha there is named Great Delight, Pure Sound.
8. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Sound Treasury, and the buddha there is named Great Strength, Good Caravan Leader.
9. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Pure Moon, and the buddha there is named Sumeru Light, Power of Wisdom.
10. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Boundless Marks of Adornment, and the buddha there is named Skillful Means and Vow, Pure Moonlight.
11. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Flower Sound, and the buddha there is named Ocean of Dharma, Sound of the Great Vow.
12. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Adornment of All Jewels, and the buddha there is named Marks of the Radiance of the Jewel of Merit.
13. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Firm Ground, and the buddha there is named Beautiful Sound, Supreme Deva.
14. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universal Light, Good Transformation, and the buddha there is named Great Vigour, Insight of Stillness.
15. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Well-Guarded Adorned Practice, and the buddha there is named Joy Arises in Those Who See Him.
16. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sandalwood Jewel-Flower Treasury, and the buddha there is named Universal Illumination by the Light of Profound and Unshakable Wisdom.
17. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Ocean Manifesting Every Kind of Colour and Mark, and the buddha there is named Everywhere Emitting the Radiance of the King of the Inconceivable Ultimate Meaning.
18. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Great Radiance Manifested in the Ten Directions, and the buddha there is named Supreme Merit, Majestic Light Without Peer.
19. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sumeru Cloud Banner, and the buddha there is named Utterly Pure Radiant Eye.
20. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Lotus Universally Illumining, its look is round, resting upon the Ocean of Many Wondrous Fragrant Maṇi of Boundless Colour, with clouds of the adornments of all vehicles everywhere covering it above, with worlds twenty times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Sun of Liberation and Vigour.”

Sea Five · The Fragrant-Water Ocean Vajra-Wheel-Adorned Base: The World-Seed Indra's Net Interspersed with Wondrous Jewels

“Sons of the Buddha! Turning round in the direction of the rightward whirl from this Fragrant-Water Ocean Adorned with Sapphire Jewels, next there is a fragrant-water ocean, named Vajra-Wheel-Adorned Base; the world-seed upon this ocean is named Indra's Net Interspersed with Wondrous Jewels; and it has as its substance the sound and voice born of Samantabhadra's wisdom.

1. Within the world-seed of this ocean, at the very lowest place there is a world named Lotus Net, its look is like the shape of Mount Sumeru, resting upon the Ocean of the Mountain-Banners of Many Wondrous Flowers, with clouds of Śakra’s net of maṇi kings of the Buddha’s realm everywhere covering it above, with worlds as many as the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Dharma-Body, Universally Awakened Insight.
2. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Inexhaustible Sunlight, and the buddha there is named Supreme Great Awakened Insight.
3. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Everywhere Emitting Wondrous Radiance, and the buddha there is named Great Cloud of Blessings, Inexhaustible Power.
4. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Tree-Flower Banner, and the buddha there is named Boundless Wisdom, Sound of the Dharma Realm.
5. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Pearl Canopy, and the buddha there is named Pāramitā, the Lion's Rousing Stretch.
6. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Boundless Sound, and the buddha there is named Omniscience, Wondrous Awakened Insight.
7. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universally Seen Tree Peak, and the buddha there is named Appearing Universally Before Sentient Beings.
8. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Light of the Lion's Śakra-Net, and the buddha there is named Undefiled Sun, Cloud of Golden Light-Flames.
9. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Many Jewels Interspersed, and the buddha there is named Śakra's Banner, Supreme Insight.
10. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Ground of Undefiled Radiance, and the buddha there is named All Powers, Pure Moon.
11. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Constantly Issuing the Sound That Praises the Merit of the Buddhas, and the buddha there is named Universally Awakened Insight Like Space.
12. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Lofty Flame Treasury, and the buddha there is named Great Cloud-Banner Manifested in the Ten Directions.
13. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Light-Adorned Place of Enlightenment, and the buddha there is named Wisdom Without Equal, Universally Illumining.
14. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Producing the Adornments of All Jewels, and the buddha there is named King of Spiritual Powers Who Widely Delivers Sentient Beings.
15. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Light-Adorned Wondrous Palace, and the buddha there is named All Aims Accomplished, Vast Insight.
16. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Dust-Free Stillness, and the buddha there is named Never Appearing in Vain.
17. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Maṇi-Flower Banner, and the buddha there is named Delightful Auspicious Sound.
18. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universal Cloud Treasury, its look is like the shape of a tower, resting upon the Fragrant-Water Ocean of Every Kind of Palace, with clouds of all jewel lamps everywhere covering it above, with worlds twenty times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Supreme Awakening, King of Spiritual Powers.”

Sea Six · The Fragrant-Water Ocean Lotus Indra's Net: The World-Seed Universally Manifesting the Reflections of the Ten Directions

“Sons of the Buddha! Turning round in the direction of the rightward whirl from this Fragrant-Water Ocean Vajra-Wheel-Adorned Base, next there is a fragrant-water ocean, named Lotus Indra's Net; the world-seed upon this ocean is named Universally Manifesting the Reflections of the Ten Directions; this world-seed rests upon the lotuses adorned with all fragrant maṇi, and it has as its substance the sound and voice of the light of the wisdom of all buddhas.

1. Within the world-seed of this ocean, at the very lowest place there is a world named Jewel Radiance of the Ocean of Sentient Beings, its look is like a treasury of pearls, resting upon the Swirl of the Ocean of All Maṇi Necklaces, with clouds of water-radiance maṇi everywhere covering it above, with worlds as many as the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Inconceivable Merit, Universally Illumining Moon.
2. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Fragrance Wheel, and the buddha there is named Banner of Measureless Power.
3. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Light Wheel, and the buddha there is named Light and Sound of the Dharma Realm, Awakening Insight.
4. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Maṇi Banner of the Roaring Voice, and the buddha there is named Lotus Light, Constantly Extending Wondrous Arms.
5. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Utterly Firm Wheel, and the buddha there is named Non-Retrogression, Radiance of the Ocean of Merit.
6. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Adorned with the Light of Many Practices, and the buddha there is named Omniscience, Universally Supreme Honoured One.
7. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Lion Seat Universally Illumining, and the buddha there is named Lion Light, Awakened Insight of Measureless Power.
8. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Flame Adornment, and the buddha there is named Pure Wisdom of All Dharmas.
9. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Measureless Lamp, and the buddha there is named Marks Free from Sorrow.
10. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Constantly Hearing the Buddha's Sound, and the buddha there is named Spontaneous Supreme Majestic Light.
11. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Pure Transformation, and the buddha there is named Golden Lotus Radiance.
12. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universally Entering the Ten Directions, and the buddha there is named Insight of the Rousing Stretch That Contemplates the Dharma Realm.
13. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Blazing Flame, and the buddha there is named Light-Flame Tree, King of the Kiṃnaras (one of the eight kinds of beings, skilled at making song and music).
14. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Fragrance and Light Universally Illumining, and the buddha there is named Fragrant Lamp, King of Good Transformation.
15. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wheel of Measureless Flower-Masses, and the buddha there is named Universally Manifesting the Merit of the Buddhas.
16. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Many Wonders Universally Pure, and the buddha there is named Equality of All Dharmas, King of Spiritual Powers.
17. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Golden Light Ocean, and the buddha there is named Sovereign in the Ten Directions, Great Transformation.
18. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Pearl-Flower Treasury, and the buddha there is named Jewel Radiance of the Dharma Realm, Inconceivable Insight.
19. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Śakra's Sumeru Lion Seat, and the buddha there is named Light of Supreme Power.
20. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Boundless Jewels Everywhere Illumining, its shape is four-square, resting upon the Ocean of Flower Groves, with Śakra’s net of maṇi kings raining down boundless colours everywhere everywhere covering it above, with worlds twenty times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Universally Illumining the World, Supreme Sound.”

Sea Seven · The Fragrant-Water Ocean Treasury of Amassed Jewel-Fragrance: The World-Seed Adorned with All Majestic Virtue

“Sons of the Buddha! Turning round in the direction of the rightward whirl from this Fragrant-Water Ocean Lotus Indra's Net, next there is a fragrant-water ocean, named Treasury of Amassed Jewel-Fragrance; the world-seed upon this ocean is named Adorned with All Majestic Virtue; and it has as its substance the sound and voice of the Dharma-wheel of all buddhas.

1. Within the world-seed of this ocean, at the very lowest place there is a world named Every Kind of Production, its shape is like a vajra, resting upon the Vajra Mountain-Banners of Every Kind, with clouds of vajra-jewel light everywhere covering it above, with worlds as many as the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Lotus Eye.
2. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sound Delightful to Behold, and the buddha there is named Producing Delight and Joy.
3. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Adornment Banner, and the buddha there is named Omniscience.
4. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Tāla (the tāla tree, on whose leaves one can write) Flower Everywhere Illumining, and the buddha there is named Undefiled, Still and Wondrous Sound.
5. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Light of Transformation, and the buddha there is named Moon of the Wisdom of Pure Emptiness.
6. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Many Wonders Interspersed, and the buddha there is named Revealing the Marks of the Dense Clouds of the Ocean of Meritorious Blessings.
7. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Sound and Voice of All Articles of Adornment, and the buddha there is named Cloud of Joy.
8. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Lotus Pool, and the buddha there is named Banner of Renown.
9. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Adornment of All Jewels, and the buddha there is named The Rousing Stretch, Eye of Contemplation.
10. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Pure and Wondrous Flower, and the buddha there is named Inexhaustible Vajra Wisdom.
11. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named City Adorned with Lotuses, and the buddha there is named Sun-Treasury Eye, Universal Radiance.
12. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Measureless Tree Peaks, and the buddha there is named Thunder-Sound of All Dharmas.
13. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sunlight Radiance, and the buddha there is named Revealing Measureless Wisdom.
14. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Resting on a Lotus Leaf, and the buddha there is named Mountain of All Meritorious Blessings.
15. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wind Universally Upholding, and the buddha there is named Root of the Sun's Blazing.
16. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Radiance Made Manifest, and the buddha there is named Body-Light Everywhere Illumining.
17. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Fragrant Thunder-Sound, Vajra Jewels Everywhere Illumining, and the buddha there is named Marks of the Supreme Flower Bursting into Bloom.
18. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Śakra's-Net Adornment, its shape is like a railing (the uprights are called lan, the crosspieces shun — that is, a railing), resting upon the Ocean of All Adornments, with clouds of light-flame towers everywhere covering it above, with worlds twenty times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Cloud of Manifested Fearlessness.”

Sea Eight · The Fragrant-Water Ocean Jewel Adornment: The World-Seed Universally Undefiled

“Sons of the Buddha! Turning round in the direction of the rightward whirl from this Fragrant-Water Ocean Treasury of Amassed Jewel-Fragrance, next there is a fragrant-water ocean, named Jewel Adornment; the world-seed upon this ocean is named Universally Undefiled; and it has as its substance the voice of the spiritual transformations of the buddha-lands within all motes of dust.

1. Within the world-seed of this ocean, at the very lowest place there is a world named Pure, Wondrous and Level, its shape is like a jewelled body, resting upon the Ocean of the Light-Wheels of All Jewels, with clouds of every kind of sandalwood, maṇi and pearl everywhere covering it above, with worlds as many as the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Hard to Crush, Banner Without Equal.
2. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Blazing Wondrous Adornment, and the buddha there is named Lotus Insight, King of Spiritual Powers.
3. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Subtle and Wondrous Mark-Wheel Banner, and the buddha there is named Great Renown in the Ten Directions, Inexhaustible Light.
4. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Flame-Treasury Maṇi Wondrous Adornment, and the buddha there is named Great Wisdom, All Who See and Hear Rejoice.
5. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Flower Adornment, and the buddha there is named Measureless Power, Supreme Wisdom.
6. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Producing Pure Motes of Dust, and the buddha there is named Surpassing Brahmā.
7. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universal Radiance, Fragrance of Transformation, and the buddha there is named Fragrant Elephant, Vajra Great Might.
8. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Whirl of Radiance, and the buddha there is named Aims Accomplished, Good Renown.
9. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Ocean of Jewelled Necklaces, and the buddha there is named Incomparable Light Universally Illumining.
10. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Flower-Lamp Banner, and the buddha there is named Ultimate Merit, Lamp of Unobstructed Insight.
11. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Skillfully Wrought Adornment, and the buddha there is named Sun of Insight, Pāramitā.
12. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sandalwood Flower, Universal Radiance, and the buddha there is named Boundless Insight, Sound of the Dharma Realm.
13. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Śakra's-Net Banner, and the buddha there is named Lamp-Light Shining Far.
14. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Pure Flower Wheel, and the buddha there is named Sunlight Radiance of the Dharma Realm.
15. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Great Majestic Blaze, and the buddha there is named Boundless Ocean of Merit, Sound of the Dharma-Wheel.
16. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Lotus Pool of Common Abiding, and the buddha there is named Revealing Entry into Inconceivable Wisdom.
17. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Level Ground, and the buddha there is named King of the Radiance of the Jewel of Merit.
18. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Mass of Fragrant Maṇi, and the buddha there is named Wondrous Adornment of the Inexhaustible Ocean of Meritorious Blessings.
19. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Subtle and Wondrous Radiance, and the buddha there is named Power Without Equal, Universally Pervading Sound.
20. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universally Firm Adornment Shining in the Ten Directions, its shape is eight-cornered, resting upon the Ocean of Mind-King Maṇi Wheels, with clouds of the curtains of all jewel adornments everywhere covering it above, with worlds twenty times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Universal Eye, Great Bright Lamp.”

Sea Nine · The Fragrant-Water Ocean Mass of Vajra Jewels: The World-Seed Practice of the Dharma Realm

“Sons of the Buddha! Turning round in the direction of the rightward whirl from this Fragrant-Water Ocean Jewel Adornment, next there is a fragrant-water ocean, named Mass of Vajra Jewels; the world-seed upon this ocean is named Practice of the Dharma Realm; and it has as its substance the sound and voice of the dharma of skillful means of all the bodhisattva grounds.

1. Within the world-seed of this ocean, at the very lowest place there is a world named Pure Light Shining, its shape is like a string of beads (a string of beads threaded together), resting upon the Ocean of the Bead-Necklaces of All Jewel Colours, with clouds of the radiant maṇi of bodhisattvas’ bead-topknots everywhere covering it above, with worlds as many as the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Light of Supreme Merit.
2. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Canopy, and the buddha there is named Insight Sovereign in Dharma.
3. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Adorned Lion Seat, and the buddha there is named The Great Dragon's Deep.
4. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Vajra Seat Appearing, and the buddha there is named Ascending the Lion Seat on the Lotus Dais.
5. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Supreme Sound of the Lotus, and the buddha there is named Light of Wisdom Universally Awakening.
6. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Well Habituated, and the buddha there is named Upholder of the Ground, King of Wondrous Light.
7. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sound of Delight and Joy, and the buddha there is named King of the Dharma-Lamp.
8. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Maṇi-Treasury Indra's Net, and the buddha there is named Not Seen in Vain.
9. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Treasury of the Ground of Many Wonders, and the buddha there is named Flame-Body Banner.
10. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Golden Light Wheel, and the buddha there is named Purifying the Practices of Sentient Beings.
11. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Mount Sumeru Adornment, and the buddha there is named Cloud of All Merit Everywhere Illumining.
12. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Form of Many Trees, and the buddha there is named Marks of Jewel Flowers, Pure Moon Awakening.
13. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Without Terror, and the buddha there is named Supreme Golden Light-Torch.
14. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Dragon-King Banner of Great Renown, and the buddha there is named Contemplating All Dharmas as Equal.
15. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Manifesting Maṇi Colours, and the buddha there is named Sun of Transformation.
16. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Light-Flame Lamp Adornment, and the buddha there is named Jewel-Canopy Light Universally Illumining.
17. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Fragrance-Light Cloud, and the buddha there is named Insight of Reflection.
18. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Without Enmity, and the buddha there is named Vigour, Ocean of Supreme Insight.
19. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Radiance-Banner of All Articles of Adornment, and the buddha there is named Universally Manifesting the Delightful Lotus, Sovereign King.
20. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Tuft-Mark Adornment, its shape is like a half-moon, resting upon the Ocean of the Maṇi Flowers of Mount Sumeru, with clouds of maṇi kings of blazing light of all adornments everywhere covering it above, with worlds twenty times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Pure Eye.”

Sea Ten · The Fragrant-Water Ocean Jewelled Battlements of the Heavenly City: The World-Seed Radiance of Lamp-Flames

“Sons of the Buddha! Turning round in the direction of the rightward whirl from this Fragrant-Water Ocean Mass of Vajra Jewels, next there is a fragrant-water ocean, named Jewelled Battlements of the Heavenly City; the world-seed upon this ocean is named Radiance of Lamp-Flames; and it has as its substance the sound of the Dharma-wheel that universally shows the equality of all.

1. Within the world-seed of this ocean, at the very lowest place there is a world named Jewel-Moon Light-Flame Wheel, its shape is like all the articles of adornment, resting upon the Ocean of the Flowers of All Jewel Adornments, with clouds of lion seats of the colour of beryl (a blue-green jewel) everywhere covering it above, with worlds as many as the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Sun and Moon, Sovereign Light.
2. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sumeru Jewel Light, and the buddha there is named Inexhaustible Dharma-Jewel Banner.
3. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Banner of Many Wondrous Radiances, and the buddha there is named Great Flower-Mass.
4. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Maṇi Radiance Flower, and the buddha there is named Most Sovereign Among Humans.
5. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universal Sound, and the buddha there is named Omniscience Universally Illumining.
6. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Great Tree, Sound of the Kiṃnaras, and the buddha there is named Measureless Meritorious Blessings, Sovereign Dragon.
7. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Boundless Pure Radiance, and the buddha there is named Light of the Jewel Flower of Merit.
8. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Supreme Sound, and the buddha there is named Adornment of Omniscience.
9. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Many Jewels Interset, and the buddha there is named Jewel-Flame Mount Sumeru.
10. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Pure Sumeru Sound, and the buddha there is named Radiance Manifesting All Practices.
11. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Fragrant-Water Canopy, and the buddha there is named Unobstructed Ocean of All Pāramitās.
12. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Lion Flower Net, and the buddha there is named Jewel-Flame Banner.
13. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Vajra Wondrous Flower-Lamp, and the buddha there is named Light of All Great Vows.
14. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Ground of the Radiance of All Dharmas, and the buddha there is named The Vast and Real Meaning of All Dharmas.
15. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Level Adornment of Pearl Dust, and the buddha there is named Net of the Radiance of Supreme Insight.
16. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Beryl Flower, and the buddha there is named Jewel-Heap Banner.
17. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wheel of Measureless Wondrous Light, and the buddha there is named Great Majestic Power, Treasury of the Ocean of Wisdom.
18. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Clearly Seeing the Ten Directions, and the buddha there is named Banner of the Pure Cultivation of All Merit.
19. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Delightful Brahmā Sound, its shape is like the Buddha’s hand, resting upon the Ocean of Jewel-Light Nets, with clouds of all the adornments of the bodies of bodhisattvas everywhere covering it above, with worlds twenty times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Unobstructed Light Everywhere Illumining the Dharma Realm.”

Remaining Seas, Group One — East of the Stainless Flame Treasury Fragrant-Water Sea: Eight Seas and Their World-Seeds

(At this point the bodhisattva Samantabhadra spoke to the assembly again:)

“Sons of the Buddha! To the east of that Stainless Flame Treasury fragrant-water sea there comes next a fragrant-water sea named Transformed Subtle Body; and in this sea there is a world-seed named Well-Arrayed Differentiated Quarters. Next there comes a fragrant-water sea named Vajra Eye Banner; its world-seed is named Adorned Bridge of the Dharma Realm. Next there comes a fragrant-water sea named Manifold Lotus Wondrous Adornment; its world-seed is named Ever Issuing Transformations in the Ten Directions. Next there comes a fragrant-water sea named Unbroken Jewel-King Wheel; its world-seed is named Dense Clouds on Jeweled Lotus Stems. Next there comes a fragrant-water sea named Wondrous Fragrant Flame Universal Adornment; its world-seed is named Vairocana's Transforming Practice. Next there comes a fragrant-water sea named Jewel-Dust Jambū Banner; its world-seed is named The Realm the Buddhas Guard and Keep in Mind. Next there comes a fragrant-water sea named Blazing Light of Every Color; its world-seed is named Supreme Light Shining Everywhere. Next there comes a fragrant-water sea named The Realm of All Adornments; its world-seed is named Jeweled Flame Lamp — fragrant-water seas like these, as many as the dust-motes of an unspeakable number of buddha-lands (grind one buddha's land into dust-motes and count each mote as one: as many as that, a number too great to be told). Among them, the fragrant-water sea nearest to the Encircling Mountains (the iron mountains that ring a world-seed at its outermost rim) is named Crystal Ground; its world-seed is named Ever Emitting Light, and it takes as its substance the sound of the pure kalpa of the world-sea.

“At the very bottom of this world-seed there is a world named Delightful Pure Light Banner, surrounded by as many worlds as the dust-motes of a buddha-land, of a single unmixed purity, and the Buddha there is named Supreme Samādhi Vigor Wisdom. Passing upward from here beyond as many worlds as the dust-motes of ten buddha-lands, level with the world Vajra Banner, there is a world named Fragrance-Adorned Banner, surrounded by as many worlds as the dust-motes of ten buddha-lands, of a single unmixed purity, and its Buddha is named Unobstructed Lamp of the Dharma Realm. Passing upward again beyond as many worlds as the dust-motes of three buddha-lands, level with the Sahā world (this world, which Śākyamuni Buddha teaches and converts), there is a world named Treasury Emitting Light; its Buddha is named Unobstructed Radiance of Wisdom Pervading the Dharma Realm. Passing upward again beyond as many worlds as the dust-motes of seven buddha-lands, one reaches the very top of this world-seed, where there is a world named Supreme Body Fragrance, surrounded by as many worlds as the dust-motes of twenty buddha-lands, of a single unmixed purity, and its Buddha is named Flower of the Factors of Awakening.

Remaining Seas, Group Two — Outside the Endless Light Wheel Fragrant-Water Sea: Nine Seas and Their World-Seeds

“Sons of the Buddha! Outside that Endless Light Wheel fragrant-water sea there comes next a fragrant-water sea named Replete Wondrous Light; its world-seed is named Pervading Stainlessness. Next there comes a fragrant-water sea named Radiant Canopy; its world-seed is named Boundless Universal Adornment. Next there comes a fragrant-water sea named Wondrous Jewel Adornment; its world-seed is named Form Measured by the Fragrant Maṇi. Next there comes a fragrant-water sea named Issuing the Buddha's Voice; its world-seed is named Well-Established Adornment. Next there comes a fragrant-water sea named Fragrant Banner Sumeru Treasury; its world-seed is named Light Filling Everywhere. Next there comes a fragrant-water sea named Sandalwood Wondrous Light; its world-seed is named Flower-Flame Wheel. Next there comes a fragrant-water sea named Sustained by the Force of Wind; its world-seed is named Jeweled Flame Cloud Banner. Next there comes a fragrant-water sea named Adornment of Śakra's Body; its world-seed is named Pearl Treasury. Next there comes a fragrant-water sea named Level and Purely Adorned; its world-seed is named Manifold Adornment of Powdered Beryl — fragrant-water seas like these, as many as the dust-motes of an unspeakable number of buddha-lands. Among them, the fragrant-water sea nearest to the Encircling Mountains is named Wondrous Tree Blossom; its world-seed is named Producing Vast Lands in Every Quarter, and it takes as its substance the sound of all buddhas crushing the hosts of Māra.

“At the very bottom of this world-seed there is a world named Flame-Torch Banner; its Buddha is named Sea of Worldly Merit. Passing upward beyond as many worlds as the dust-motes of ten buddha-lands, level with the world Vajra Banner, there is a world named Producing Jewels; its Buddha is named Lion-Power Jewel Cloud. Passing upward again, level with the Sahā world, there is a world named Garment Banner; its Buddha is named King of the Sea of Omniscience. At the very top of this world-seed there is a world named Jeweled Necklace Lion Light; its Buddha is named Well-Transforming Lotus Banner.

Remaining Seas, Group Three — Outside the Vajra Flame Light Fragrant-Water Sea: Nine Seas and Their World-Seeds

“Sons of the Buddha! Outside that Vajra Flame Light fragrant-water sea there comes next a fragrant-water sea named Banner Burnished with All Adornments; its world-seed is named Adornment of Pure Practice. Next there comes a fragrant-water sea named Sea Radiant with All Jeweled Flowers; its world-seed is named Adornment of the Marks of Merit. Next there comes a fragrant-water sea named Lotus Blossoms Opening; its world-seed is named Adornment of the Bodhisattva's Maṇi Crown. Next there comes a fragrant-water sea named Wondrous Jeweled Garments; its world-seed is named Pure Pearl Wheel. Next there comes a fragrant-water sea named Lovely Flowers Shining Everywhere; its world-seed is named A Hundred Light-Clouds Blazing. Next there comes a fragrant-water sea named Great Light Pervading Space; its world-seed is named Jewel Light Universally Shining. Next there comes a fragrant-water sea named Wondrous Flower Adornment Banner; its world-seed is named Golden Moon Eye Necklace. Next there comes a fragrant-water sea named Pearl Fragrant Sea Treasury; its world-seed is named Light of the Buddha. Next there comes a fragrant-water sea named Jewel Wheel Light; its world-seed is named Light of the Well-Manifested Realm of the Buddhas — fragrant-water seas like these, as many as the dust-motes of an unspeakable number of buddha-lands. Among them, the fragrant-water sea nearest to the Encircling Mountains is named Boundless Wheel-Adorned Floor; its world-seed is named Measureless Differentiation of Quarters, and it takes as its substance the sound of the manifold speech of all lands.

“At the very bottom of this world-seed there is a world named Vajra Flower Canopy; its Buddha is named Universal-Gate Sound of Endless Marks and Light. Passing upward beyond as many worlds as the dust-motes of ten buddha-lands there is a world, level with the world Vajra Banner, named Producing Jeweled Garment Banner; its Buddha is named Merit Cloud of Great Majestic Power. Passing upward again, level with the Sahā world, there is a world named Wondrous Adornment of All Jeweled Furnishings; its Buddha is named Sea of Excellent Wisdom. At the very top of this world-seed there is a world named Sunlight Garment Banner; its Buddha is named Wisdom-Sun Lotus Cloud.

Remaining Seas, Group Four — Outside the Sapphire Jewel Adornment Fragrant-Water Sea: Nine Seas and Their World-Seeds

“Sons of the Buddha! Outside that Sapphire Jewel Adornment fragrant-water sea there comes next a fragrant-water sea named Asura Palace; its world-seed is named Sustained by the Light of Fragrant Water. Next there comes a fragrant-water sea named Jeweled Lion Adornment; its world-seed is named Showing All Jewels Throughout the Ten Directions. Next there comes a fragrant-water sea named Palace-Colored Light Cloud; its world-seed is named Jewel Wheel Wondrous Adornment. Next there comes a fragrant-water sea named Issuing Great Lotuses; its world-seed is named Wondrous Adornment Illumining the Dharma Realm. Next there comes a fragrant-water sea named Lamp-Flame Wondrous Eye; its world-seed is named Observing Transformations Throughout the Ten Directions. Next there comes a fragrant-water sea named Inconceivable Adornment Wheel; its world-seed is named Universal Renown of Light in the Ten Directions. Next there comes a fragrant-water sea named Heaped-Jewel Adornment; its world-seed is named Lamplight Blazing. Next there comes a fragrant-water sea named Pure Jewel Light; its world-seed is named Wind That Sumeru Cannot Obstruct. Next there comes a fragrant-water sea named Jeweled Garment Railing; its world-seed is named Light of the Tathāgata's Body — fragrant-water seas like these, as many as the dust-motes of an unspeakable number of buddha-lands. Among them, the fragrant-water sea nearest to the Encircling Mountains is named Tree-Adorned Banner; its world-seed is named Abiding in Indra's Net, and it takes as its substance the sound of the ground of the wisdom of all bodhisattvas.

“At the very bottom of this world-seed there is a world named Wondrous Golden Color; its Buddha is named Fragrant Flame Supreme Majestic Light. Passing upward beyond as many worlds as the dust-motes of ten buddha-lands, level with the world Vajra Banner, there is a world named Maṇi Tree Blossom; its Buddha is named Unobstructed Universal Manifestation. Passing upward again, level with the Sahā world, there is a world named Wondrous Beryl Adornment; its Buddha is named Sovereign in Dharma, Firm in Wisdom. At the very top of this world-seed there is a world named Brahmā-Voice Wondrous Adornment; its Buddha is named King of the Light of the Opening Lotus.

Remaining Seas, Group Five — Outside the Vajra Wheel Adorned Floor Fragrant-Water Sea: Nine Seas Named, and No More

“Sons of the Buddha! Outside that Vajra Wheel Adorned Floor fragrant-water sea there comes next a fragrant-water sea named Place of Manifested Lotuses; its world-seed is named Lands Level and Even. Next there comes a fragrant-water sea named Maṇi Light; its world-seed is named No Delusion Throughout the Dharma Realm. Next there comes a fragrant-water sea named Manifold Fragrant Sun Maṇi; its world-seed is named Manifesting Universally in the Ten Directions. Next there comes a fragrant-water sea named Ever Receiving Jewel Streams; its world-seed is named Universally Circulating the Buddha's Speech. Next there comes a fragrant-water sea named Boundless Deep and Wondrous Sound; its world-seed is named Boundless Differentiation of Quarters. Next there comes a fragrant-water sea named Solid Accumulation; its world-seed is named Measureless Differentiation of Places. Next there comes a fragrant-water sea named Pure Brahmā Voice; its world-seed is named Universally Pure Adornment. Next there comes a fragrant-water sea named Sandalwood Railing Sound Treasury; its world-seed is named Far-Surpassing Banner. Next there comes a fragrant-water sea named Wondrous Fragrance Jewel-King Light Adornment; its world-seed is named Power of Universal Manifest Light.

(This group ends here. The sūtra does not go on, as it does for the other nine groups, to say “fragrant-water seas like these, as many as the dust-motes of an unspeakable number of buddha-lands”; nor does it name the sea nearest to the Encircling Mountains; nor does it set out the four levels of worlds from bottom to top with their buddhas. So the text stands.)

Remaining Seas, Group Six — Outside the Lotus Indra's Net Fragrant-Water Sea: Nine Seas and Their World-Seeds

“Sons of the Buddha! Outside that Lotus Indra's Net fragrant-water sea there comes next a fragrant-water sea named Silver Lotus Wondrous Adornment; its world-seed is named Universal Practice. Next there comes a fragrant-water sea named Beryl Bamboo Dense Flame Cloud; its world-seed is named Issuing the Sound of the Ten Directions Everywhere. Next there comes a fragrant-water sea named Mass of Light-Flames of the Ten Directions; its world-seed is named Ever Issuing Transformations Distributed Through the Ten Directions. Next there comes a fragrant-water sea named Appearing True-Gold Maṇi Banner; its world-seed is named Mark of the Vajra Banner. Next there comes a fragrant-water sea named Impartial Great Adornment; its world-seed is named Valiant Whirl of the Dharma Realm. Next there comes a fragrant-water sea named Endless Light of Jeweled Flower Thickets; its world-seed is named Boundless Pure Light. Next there comes a fragrant-water sea named Wondrous Golden Banner; its world-seed is named The Place Where the Subtle and Secret Is Expounded. Next there comes a fragrant-water sea named Light and Reflection Shining Everywhere; its world-seed is named Universal Adornment. Next there comes a fragrant-water sea named Still Sound; its world-seed is named Spread Out Before One — fragrant-water seas like these, as many as the dust-motes of an unspeakable number of buddha-lands. Among them, the fragrant-water sea nearest to the Encircling Mountains is named Dense Flame Cloud Banner; its world-seed is named All-Light Adornment, and it takes as its substance the sound of the assemblies at the seats of awakening of all tathāgatas.

“At the very bottom of this world-seed there is a world named Pure Eye Adornment; its Buddha is named Vajra Moon Illumining the Ten Directions. Passing upward beyond as many worlds as the dust-motes of ten buddha-lands, level with the world Vajra Banner, there is a world named Lotus Virtue; its Buddha is named Great Vigor and Well-Awakened Wisdom. Passing upward again, level with the Sahā world, there is a world named Vajra Dense Adornment; its Buddha is named Śāla-King Banner. Passing upward again beyond as many worlds as the dust-motes of seven buddha-lands, there is a world named Pure Sea Adornment; its Buddha is named Majestic Virtue Beyond Compare, Whom None Can Subdue.

Remaining Seas, Group Seven — Outside the Accumulated Jewel Fragrance Treasury Fragrant-Water Sea: Nine Seas and Their World-Seeds

“Sons of the Buddha! Outside that Accumulated Jewel Fragrance Treasury fragrant-water sea there comes next a fragrant-water sea named All Jewel-Light Shining Everywhere; its world-seed is named Stainless Renown Adornment. Next there comes a fragrant-water sea named Many Jeweled Flowers Opening; its world-seed is named Mark of Space. Next there comes a fragrant-water sea named Auspicious Canopy Shining Everywhere; its world-seed is named Unobstructed Light Universal Adornment. Next there comes a fragrant-water sea named Sandalwood Tree Blossom; its world-seed is named Whirl Manifesting Universally in the Ten Directions. Next there comes a fragrant-water sea named Producing Wondrously Colored Jewels; its world-seed is named Supreme Banner Coursing Everywhere. Next there comes a fragrant-water sea named Universally Producing Vajra Flowers; its world-seed is named Manifesting Inconceivable Adornment. Next there comes a fragrant-water sea named Ornamented with the Mind-King Maṇi Wheel; its world-seed is named Showing the Unobstructed Light of the Buddha. Next there comes a fragrant-water sea named Accumulated Jeweled Necklaces; its world-seed is named Purifying Away Doubt. Next there comes a fragrant-water sea named Pearl Wheel Universal Adornment; its world-seed is named Flowing Forth from the Vows of the Buddhas — fragrant-water seas like these, as many as the dust-motes of an unspeakable number of buddha-lands. Among them, the fragrant-water sea nearest to the Encircling Mountains is named Jambūnada Jewel Treasury Wheel; its world-seed is named Universal Sound Banner, and it takes as its substance the sound of the gate that can enter omniscience.

“At the very bottom of this world-seed there is a world named Flower-Stamen Flame; its Buddha is named Vigorous Giving. Passing upward beyond as many worlds as the dust-motes of ten buddha-lands, level with the world Vajra Banner, there is a world named Lotus Light Banner; its Buddha is named Mind-King Supreme in All Merit. Passing upward again beyond as many worlds as the dust-motes of three buddha-lands, level with the Sahā world, there is a world named Adornment of the Ten Powers; its Buddha is named King of Measureless Merit Well Appearing. At the very top of this world-seed there is a world named Maṇi Fragrant Mountain Banner; its Buddha is named Vast Good Eye That Purifies Away Doubt.

Remaining Seas, Group Eight — Outside the Jewel Adornment Fragrant-Water Sea: Nine Seas and Their World-Seeds

“Sons of the Buddha! Outside that Jewel Adornment fragrant-water sea there comes next a fragrant-water sea named Sustaining the Sumeru Light Treasury; its world-seed is named Producing Vast Clouds. Next there comes a fragrant-water sea named The Realm of Manifold Adornment and Great Might; its world-seed is named Unobstructed Pure Adornment. Next there comes a fragrant-water sea named Densely Spread Jeweled Lotuses; its world-seed is named Supreme Lamp Adornment. Next there comes a fragrant-water sea named Resting on All Jeweled Adornments; its world-seed is named Sunlight Net Treasury. Next there comes a fragrant-water sea named Many and Purely Adorned; its world-seed is named Resting Place of Jeweled Flowers. Next there comes a fragrant-water sea named Practice of Utmost Acuity; its world-seed is named Supreme Form Adornment. Next there comes a fragrant-water sea named Sustaining the Wondrous Maṇi Peak; its world-seed is named Universally Pure Space Treasury. Next there comes a fragrant-water sea named Great Light Shining Everywhere; its world-seed is named Sapphire Torch Light. Next there comes a fragrant-water sea named Lovely Maṇi Pearls Filling It and Shining Everywhere; its world-seed is named Universal Roar — fragrant-water seas like these, as many as the dust-motes of an unspeakable number of buddha-lands. Among them, the fragrant-water sea nearest to the Encircling Mountains is named Issuing Sapphire Jewels; its world-seed is named Everywhere Without Difference, and it takes as its substance the sound of the thunderous roar of all bodhisattvas.

“At the very bottom of this world-seed there is a world named Wondrous Supreme Treasury; its Buddha is named Supreme Merit Wisdom. Passing upward beyond as many worlds as the dust-motes of ten buddha-lands, level with the world Vajra Banner, there is a world named Adorned Marks; its Buddha is named Transcendent Great Light. Passing upward again, level with the Sahā world, there is a world named Beryl Wheel Universal Adornment; its Buddha is named Sumeru Lamp. At the very top of this world-seed there is a world named Flower Banner Sea; its Buddha is named Endless Transformation Wondrous Wisdom Cloud.

Remaining Seas, Group Nine — Outside the Vajra Jewel Mass Fragrant-Water Sea: Nine Seas and Their World-Seeds

“Sons of the Buddha! Outside that Vajra Jewel Mass fragrant-water sea there comes next a fragrant-water sea named Lofty Ornamented Jeweled Parapets (ranged like the low walls along the top of a city wall); its world-seed is named Outstanding Jewel Banner. Next there comes a fragrant-water sea named Jewel Banner Adornment; its world-seed is named Manifesting All Light. Next there comes a fragrant-water sea named Wondrous Jewel Cloud; its world-seed is named Light of All Jeweled Adornments Shining Everywhere. Next there comes a fragrant-water sea named Jewel Tree Blossom Adornment; its world-seed is named Ornamented Between with Wondrous Flowers. Next there comes a fragrant-water sea named Wondrous Jeweled Garment Adornment; its world-seed is named Sea of Light. Next there comes a fragrant-water sea named Jewel Tree Peak; its world-seed is named Jewel Flame Cloud. Next there comes a fragrant-water sea named Showing Light; its world-seed is named Entering the Vajra Without Obstruction. Next there comes a fragrant-water sea named Lotus Universal Adornment; its world-seed is named Boundless-Shored Deep of the Sea. Next there comes a fragrant-water sea named Wondrous Jewel Adornment; its world-seed is named Treasury Universally Showing Lands — fragrant-water seas like these, as many as the dust-motes of an unspeakable number of buddha-lands. Among them, the fragrant-water sea nearest to the Encircling Mountains is named Indestructible Sea; its world-seed is named Lotus Court Inlaid with Wondrous Wheels, and it takes as its substance the sound issuing from the power of all buddhas.

“At the very bottom of this world-seed there is a world named Most Wondrous Fragrance; its Buddha is named Light of Transformations Numberless as Dust. Passing upward beyond as many worlds as the dust-motes of ten buddha-lands, level with the world Vajra Banner, there is a world named Gate of Inconceivable Differentiated Adornment; its Buddha is named Measureless Wisdom. Passing upward again, level with the Sahā world, there is a world named Wondrous Flower Treasury of the Light of the Ten Directions; its Buddha is named Lion-Eye Light-Flame Cloud. At the very top of this world-seed there is a world named Sea Sound; its Buddha is named Water-Deva Light-Flame Gate.

Remaining Seas, Group Ten — Outside the Jeweled Battlements of the Celestial City Fragrant-Water Sea: Nine Seas and Their World-Seeds

“Sons of the Buddha! Outside that Jeweled Battlements of the Celestial City fragrant-water sea there comes next a fragrant-water sea named Flame Wheel Blazing Light; its world-seed is named Unspeakable Manifold Adornment. Next there comes a fragrant-water sea named Jewel-Dust Road; its world-seed is named Universally Entering Measureless Whirls. Next there comes a fragrant-water sea named Replete with All Adornments; its world-seed is named Jewel Light Shining Everywhere. Next there comes a fragrant-water sea named Spreading Nets of Many Jewels; its world-seed is named Arrayed Deep and Dense. Next there comes a fragrant-water sea named Wondrous Jewel Adornment Banner; its world-seed is named Clear Sound of the World-Sea. Next there comes a fragrant-water sea named Pure Reflection of the Sun Palace; its world-seed is named Entering Everywhere into Indra's Net. Next there comes a fragrant-water sea named Beautiful Sound of All Drums and Music; its world-seed is named Perfectly Round and Level. Next there comes a fragrant-water sea named Manifold Wondrous Adornment; its world-seed is named Pure Dense Light-Flame Cloud. Next there comes a fragrant-water sea named Jewel Flame Lamp Everywhere; its world-seed is named Manifold Forms According to the Buddha's Original Vows — fragrant-water seas like these, as many as the dust-motes of an unspeakable number of buddha-lands. Among them, the fragrant-water sea nearest to the Encircling Mountains is named Accumulated Necklace Garments; its world-seed is named Manifested Wondrous Garments, and it takes as its substance the sound of all buddhas of the three times.

“At the very bottom of this world-seed there is a fragrant-water sea named Indra Flower Treasury, and the world there is named Producing Joy, surrounded by as many worlds as the dust-motes of a buddha-land, of a single unmixed purity, and its Buddha is named Firm Awakened Wisdom. Passing upward beyond as many worlds as the dust-motes of ten buddha-lands, level with the world Vajra Banner, there is a world named Jewel Net Adornment, surrounded by as many worlds as the dust-motes of ten buddha-lands, of a single unmixed purity, and its Buddha is named Measureless Joyful Light. Passing upward again beyond as many worlds as the dust-motes of three buddha-lands, level with the Sahā world, there is a world named Jeweled Lotus Lion Throne, surrounded by as many worlds as the dust-motes of thirteen buddha-lands, and its Buddha is named Utterly Pure, Not Heard in Vain. Passing upward again beyond as many worlds as the dust-motes of seven buddha-lands, one reaches the very top of this world-seed, where there is a world named Jewel-Colored Dragon Light, surrounded by as many worlds as the dust-motes of twenty buddha-lands, of a single unmixed purity, and its Buddha is named Universal Illumination Pervading the Dharma Realm.

The Summing-Up: Ten Seas, Ten Unspeakable Numbers of World-Seeds, Every One of Them Belonging to the Flower-Treasury

“Sons of the Buddha! In this way, within the fragrant-water seas that number ten unspeakable numbers of buddha-land dust-motes, there are world-seeds that number ten unspeakable numbers of buddha-land dust-motes; and these world-seeds all rest upon that great lotus flower ‘Adorned with a Maṇi-King Banner Manifesting the Forms of All Bodhisattvas.’ Each and every one of them has its adornments joined on without a break; each and every one emits jewel-colored light; each and every one has clouds of light spread over it; each and every one has its adorning furnishings; each and every one has its differences of kalpas; each and every one has buddhas appearing in it; each and every one expounds Dharma-teachings like a sea; each and every one has beings filling it; each and every one enters universally into the ten directions; each and every one is sustained by the spiritual power of all buddhas. And within each and every one of these world-seeds, all the worlds rest upon adornments of every kind, joined on one to the next, tied together into a net of worlds; and within the Flower-Treasury Adorned World-Sea, differences of every kind are established everywhere.”

The Occasion of the Verses

At this point the bodhisattva Samantabhadra, wishing to expound once more the meaning of what had been said above, and drawing upon the Buddha's awesome spiritual power, spoke these verses:

Verse 1 — The Flower-Treasury in Its Own Substance

“The great sea of the Flower-Treasury world is equal to the Dharma realm and without difference; its adornment is utterly pure, and it abides in empty space.

Verses 2 to 10 — The Land-Seeds That Sustain

“Within this world-sea the land-seeds are hard to conceive; each and every one of them is free, and among them there is no confusion.

“Within the great sea of the Flower-Treasury world the land-seeds are well arrayed; their shapes are distinct and their adornments diverse, and their appearances are all unlike one another.

“The sounds that the buddhas send forth in transformation become, in all their kinds, the substance of the land-seeds; and as the karmic power of beings differs, so the land-seeds are seen to have adornments wondrous in every kind.

“Some are like Sumeru, some like a city, some like a net, some like the round of water spun into a wheel; vast lotus flowers open, and each encircles the others.

“Some are like a mountain banner, some like a tower, some are turning, some are like vajra; inconceivable in this way, they are all of them vast land-seeds.

“Like the flames given off by pearls in the sea, their nets of light are inconceivable; the land-seeds such as these all rest upon lotus flowers.

“Within each and every one of the land-seeds the nets of light are more than can be told; and within that light there appear again multitudes of lands, everywhere throughout the seas of the ten directions.

“In all of the land-seeds, whatever adorning furnishings they hold, all lands are gathered into them, seen everywhere and without end.

“The land-seeds are inconceivable, the worlds have no bound; their wondrous excellence of every kind is all by the power of the Great Seer (the Buddha).

Verses 11 to 14 — Through Defiled Causes, Lands Come to Be and Break Down

“Within all the land-seeds the worlds are inconceivable; some are coming to be, some are breaking down, and some have already been destroyed.

“Just as, among the leaves of a forest, some are being put forth and some are falling, so it is that within the land-seeds the worlds too come to be and break down.

“Just as, resting upon a single forest, the kinds of fruit each differ, so it is that resting upon a land-seed there dwell beings of every kind.

“Just as, when seeds differ, the fruits borne likewise each differ, so, because karmic power has its differences, beings and their lands differ too.

Verses 15 to 17 — Through Pure Causes

“Just as the mind-king jewel puts forth colors of every kind according to a person's mind, so, when the minds of beings are purified, they are able to see purified lands.

“Just as a great dragon king raises up clouds that fill all of space, so it is that the power of the Buddha's vows brings forth lands of every kind.

“As a conjuror plying his spells can produce things of every kind, so, by reason of the karmic power of beings, lands too are inconceivable.

Verses 18 to 20 — Concluding Both Defiled and Pure Causes Together

“Just as painted images of every kind are what a painter makes, so it is that all lands are painted by that painter, ‘mind.’

“The bodily forms of beings each differ, arising according to the discriminations of mind; so it is that the lands are of every kind, and there is not one that does not come from karma.

“Just as, when a guiding master is seen, colors of every kind are seen in him, so, as the mental conduct of beings differs, the lands they see differ likewise.

Verses 21 to 26 — Doctrinal Statement: Defiled and Pure

“To the very bounds of all the lands there is spread a net of lotus flowers; their appearances are unlike one another, yet their adornments are wholly pure.

“Those nets of lotus flowers are where the nets of lands abide; there are adornments of every kind, and beings of every kind dwell there.

“Within some lands it is perilous and not level; that is by reason of the afflictions of beings that it is seen so there.

“The defiled and the pure, the measureless land-seeds, arise according to the minds of beings and are sustained by the power of bodhisattvas.

“Within some lands the defiled and the pure stand together; this arises from karmic power, and it is also what bodhisattvas manifest.

“Some lands give off light, being made of stainless jewels; their wondrous adornments of every kind are what the buddhas have made pure.

Verses 27 to 30 — Doctrinal Statement: Coming to Be and Breaking Down

“Within each and every land-seed the great fire at the kalpa's end burns inconceivably; and though what appears is a form ruined and foul, that place is nonetheless ever firm.

“By reason of the karmic power of beings many lands are brought forth; they rest upon the wheel of wind and abide as well upon the wheel of water.

“Such is the law of worlds, that the ways of seeing them are of every kind and unalike; yet in truth there is no coming to be, nor is there any breaking down.

“Within each and every thought of mind measureless lands are brought forth; by the awesome spiritual power of the Buddha they are all seen as pure and free of defilement.

Verses 31 to 38 — Doctrinal Statement: Suffering and Pleasure

“Some lands are made of clay, and their substance is exceedingly hard; dark and without illumination, they are where those who do evil karma dwell.

“Some lands are made of vajra, defiled and full of great dread; there is much suffering and little pleasure, and they are where those of scant merit are placed.

“Some are made of iron, some are wrought of red copper; their stone mountains are steep and fearsome, and they are filled with those who commit offenses and do evil.

“Within the lands there are hells, where beings suffer with none to rescue them; ever in darkness, they are burned by flames like a sea.

“There are animals too, of shapes ugly in every kind; by reason of their own evil karma they constantly undergo sufferings of every kind.

“One sees too the realm of Yama (where the hungry ghosts are), scorched by hunger and thirst; climbing the great mountain of fire, they undergo sufferings of the gravest kind.

“Some among the lands are composed of the seven jewels; their palaces of every kind are gained by pure karma.

“You should contemplate the world, and the humans and gods within it: when the fruit of pure karma is accomplished, then pleasure is enjoyed at every moment.

Verses 39 to 40 — The Fineness of the Lands

“Within each and every pore there are lands numbering in the koṭis, inconceivably; their appearances and adornments are of every kind, yet there has never been any crowding or constraint.

“The karma of beings each differs, and so the worlds are of measureless kinds; grasping and clinging arise therein, and the suffering and pleasure undergone are unalike.

Verses 41 to 50 — The Substance of the Worlds

“Some lands are made of many jewels and constantly give off boundless light; their wondrous lotus flowers of vajra are adorned, pure and without stain.

“Some lands have light for their substance and abide resting upon a wheel of light; golden sandalwood incense and clouds of flame illumine everywhere.

“Some lands are made of the disc of the moon, with fragrant garments spread all about; and within a single lotus flower bodhisattvas fill the whole.

“Some lands are made of many jewels, with color and form free of stain; they are like the jeweled net of the lord of gods, its light ever ablaze.

“Some lands have fragrance for their substance, some are made of vajra flowers; the shapes of the shadows and light of maṇi jewels, when contemplated, are exceedingly pure.

“Some are lands hard to conceive, accomplished by the whirling of flowers; transformation-buddhas fill them, and bodhisattvas send forth light everywhere.

“Some are purified lands, wholly made of multitudes of flowering trees; wondrous branches spread over the seat of awakening, and clouds of maṇi give them shade.

“Some lands are illumined by pure light and are made of vajra flowers; and some are made of the Buddha's transformed voice, ranged boundlessly into a net.

“Some lands are like bodhisattvas, like a wondrous jeweled crown made of maṇi; some are shaped like a throne, brought forth from manifested light.

“Some are made of the powdered fragrance of sandalwood, some are made of the light between the Buddha's brows; some are the sound within the Buddha's light, and thus such lands are accomplished.

Verses 51 to 55 — The Adorning Furnishings, Each of Its Own Kind

“Some see purified lands adorned with but a single light; some see adornments of many kinds, wondrous in every kind.

“Some take the wondrous things of ten lands to serve as their ornament; some take everything within a thousand lands to deck themselves out.

“Some take the goods of a koṭi lands to adorn a single land; their appearances are unlike one another, and all of them appear as reflected images.

“Taking the goods of an unspeakable number of lands, they adorn a single land; each and every one gives off light, and all arise from the power of the Tathāgata's vows.

“Some lands are what the power of vows has purified; and within all their adornments, multitudes of seas of lands are seen everywhere.

Verses 56 to 60 — The Reach of Adornment, Without Any Break

“Whoever cultivates the vows of Samantabhadra, the purified lands they gain, and the adornments of all lands of the three times, appear entire within them.

“Son of the Buddha, you should contemplate the awesome spiritual power of the land-seeds; the lands to come, of every kind, are made to be seen, as in a dream.

“The worlds of the ten directions, the seas of lands gone by, are all within a single land, appearing as images that seem to be conjured.

“All the buddhas of the three times, together with their lands, within a single land-seed can all be contemplated and seen.

“The spiritual power of all buddhas is able to make multitudes of lands appear within a single dust-mote; all of them are clearly seen, yet like shadows they have no reality.

Verses 61 to 70 — The Shapes of the Worlds

“Some are multitudes of lands whose shape is like the great sea; some are like Sumeru, and the worlds are inconceivable.

“Some lands are well established, their shape like the jeweled net of Śakra; some are like the shape of a forest, and the buddhas fill them.

“Some take the shape of a jewel wheel, some the form of a lotus flower; at their eight corners adornments of every kind are furnished, and every kind of them is pure.

“Some are like the shape of a throne, and some again have three corners; some are like a qulejia (the name of a kind of vessel), like a walled city, like the body of the Brahmā king.

“Some are like the topknot of the lord of gods, some like a half-moon; some are like a maṇi mountain, some like the shape of the sun's disc.

“Some worlds have a shape like the whirlpool of a fragrant sea; some take the form of a wheel of light, which the Buddha in ages past adorned and purified.

“Some have the shape of the rim of a wheel, some the shape of an altar-terrace (a levelled plot raised for sacrifice); some are like the Buddha's white hair-mark, like his fleshly topknot, like his broad long eyes.

“Some are like the Buddha's hand, some like a vajra scepter; some are like the shape of a mountain of flame, with bodhisattvas everywhere throughout them.

“Some are like the shape of a lion, some like the shape of a sea-clam; their measureless colors and forms of every kind differ each in their substance.

“Within a single land-seed the shapes of the lands are without end; all are by the power of the Buddha's vows, guarded and kept in mind so that they abide.

Verses 71 to 72 — The Differences of Kalpas, Each of Its Own Kind

“Some lands abide for a kalpa, some abide for ten kalpas; and on beyond a hundred thousand, to the number of the dust-motes of a land.

“Some, within a single kalpa, see lands coming to be and breaking down; some are measureless and numberless, on to the inconceivable.

Verses 73 to 80 — In Each, Buddhas Appear

“Some lands have buddhas, some lands have no buddha; some have but a single buddha, some have measureless buddhas.

“If a land has no buddha in it, then from a world in another quarter a buddha comes by transformation, and for the beings there displays every kind of deed that can be done.

“Vanishing from the heavens to descend in spirit, entering the womb and being born; subduing the armies of Māra, accomplishing right awakening, turning the unsurpassed Dharma wheel.

“According to what the minds of beings delight in, he displays appearances of every kind; for them he turns the wheel of the wondrous Dharma, wholly answering to their faculties and their wishes.

“Within each and every buddha-land a single buddha arises in the world; and over a koṭi thousand years he expounds the unsurpassed Dharma.

“If beings are not vessels to receive the Dharma, they cannot see the buddhas; but if there is delight and seeking in their minds, then in every place they can see him.

“Within each and every land there is a buddha arising in the world; and the buddhas within all the lands, numbering in the koṭis, are inconceivable.

“Each and every buddha among them displays measureless spiritual transformations; they fill the Dharma realm everywhere and tame beings numerous as a sea.

Verses 81 to 90 — The Presence and Absence of Light

“Some lands have no light, dark and full of terror; the touch of suffering there is like knives and swords, and those who see it feel for themselves its bitter sting.

“Some have the light of the gods, some have the light of palaces; some have the light of sun and moon, and the net of lands is truly hard to conceive.

“Some lands have light of their own, some have the pure light given off by trees; there has never been any suffering there, and that is by the power of the merit of beings.

“Some have the light of mountains, some have the light of maṇi jewels; some are illumined by the light of lamps, and all of this is the karmic power of beings.

“Some have the light of the Buddha, and bodhisattvas fill them; some have the light of lotus flowers, whose flame-colors are exceedingly fine.

“Some lands are illumined by the light of flowers, some are illumined by fragrant waters; they are illumined by unguent incense and by burning incense, and all of this is by the power of pure vows.

“Some are illumined by the light of clouds, illumined by the light of maṇi and of clam-pearls; illumined by the light of the Buddha's spiritual power, which can proclaim sounds that delight the mind.

“Some are illumined by the light of jewels, some are illumined by vajra flame; their pure sound can quake afar, and wherever it reaches there is no mass of suffering.

“Some have the light of maṇi jewels, some the light of adorning furnishings; some have the light of the seat of awakening, shining amid the gathered assembly.

“The Buddha sends forth a great light, and transformation-buddhas fill it; that light touches everywhere in its shining, and the Dharma realm is wholly pervaded.

Verses 91 to 101 — Sounds Good and Evil

“Some lands are exceedingly fearsome, giving off the howling sound of great suffering; that sound is bitter in the extreme, and those who hear it give rise to revulsion and dread.

“The path of the hells, the path of animals, and the place of Yama: these are turbid and evil worlds, and constantly they give off sounds of grief and suffering.

“Within some lands there constantly come forth sounds that can be delighted in; they gladden the mind and accord with the Buddha's teaching, and this is gained by pure karma.

“Within some lands the sound of Śakra is constantly heard; in some the sound of Brahmā is heard, in some the sound of the lords of all the worlds.

“Within some lands wondrous sounds come forth from the clouds; jeweled seas, maṇi trees, and the sound of music fill them everywhere.

“Within the round light of the buddhas the manifested sounds are without end; and the wondrous voices of bodhisattvas are heard everywhere throughout the lands of the ten directions.

“In lands inconceivable, the sound of the Dharma wheel turning everywhere, the sounds issuing from the sea of vows, the wondrous sound of cultivation.

“All the buddhas of the three times are born in worlds of every kind; their names are wholly complete, and their sounds are without end.

“Some within a land hear the sound of the power of all buddhas; the ten grounds, the perfections, and measureless Dharma-gates — Dharma such as this is all expounded.

“By the power of the vows of Samantabhadra, wondrous sounds are expounded in a koṭi lands; that sound is like a peal of thunder, and it abides through many kalpas without end.

“The Buddha, within purified lands, displays a sovereign sound; and within the Dharma realm of the ten directions there is not a being who does not hear it.”

The Opening: A World-Sea of the Ancient Past

At that time, the Bodhisattva Samantabhadra again addressed the great assembly, saying:

“Sons of the Buddha! In an age long past, after kalpas as many as the dust-motes of a world, and then that number doubled again, there was a world-sea named Universal Gate of Pure Light. Within this world-sea there was a world named Excellent Sound, which rested upon a sea of nets of maṇi flowers and had as its retinue worlds as many as the dust-motes of Mount Sumeru. Its shape was perfectly round; upon its ground were immeasurable adornments; it was encircled all around by three hundred layers of jeweled trees and ring-shaped mountain walls; clouds of every kind of jewel covered it over, pure and without stain, radiant with shining light; its towns and palaces were as lofty as Mount Sumeru, and clothing and food came at the mere thought of them. The name of that kalpa was Adornments of Every Kind.

The Sea of Fragrant Waters and the Great Grove in the World Called Excellent Sound

“Sons of the Buddha! In that world Excellent Sound there was a sea of fragrant waters named Pure Light. Out of the sea there emerged a great flowering Mount Sumeru named Banner of Flaming Blossoms Universally Adorned, and railings made of ten kinds of jewels encircled it all around. Upon that mountain there was a great grove of trees named Wheel of Maṇi-Flower Branches; immeasurable flower-pavilions and immeasurable jeweled terraces and belvederes stood ranged on every side; immeasurable banners of wondrous fragrance and immeasurable banners of jeweled mountains rose to the utmost height in their adornment; immeasurable jeweled puṇḍarīka flowers (white lotuses) opened in profusion everywhere; immeasurable nets of fragrant maṇi lotuses hung down on every side; the sounds of music were harmonious and pleasing, and clouds of fragrance shone forth, each of these immeasurable in number, too many to be counted. A million koṭis of nayutas of cities surrounded it on every side, and sentient beings of every kind dwelt within them.

The Principal City, Flaming Light: The Adornments of the Capital of a Human King

“Sons of the Buddha! To the east of this grove there was a great city named Flaming Light, the capital built by the king of humankind, with a million koṭis of nayutas of cities surrounding it on every side. It was built together out of pure and wondrous jewels, and it measured seven thousand yojanas across in each direction; its outer wall was raised of the seven jewels; the watchtowers upon the wall for its defense and the earthen terraces built up separately around it were all lofty and splendid; seven layers of jeweled moats were brimful of fragrant water; utpala flowers, padma flowers, kumuda flowers, and puṇḍarīka flowers (lotuses of the four colors, blue, red, yellow, and white) were all made of every kind of jewel and were distributed everywhere as ornament; jeweled tāla trees encircled it in seven rows; the palaces and pavilions were all adorned with jewels; wondrous nets of every kind were spread above them; unguents were smeared and flowers were scattered, giving off fragrance and a moist radiance within. There were a million koṭis of nayutas of gates, all of them adorned with jewels; and before each single gate there stood in ordered rows forty-nine jeweled śilā banners.

“There were, further, a million koṭis of parks and groves surrounding it on every side; within them all were fragrances of every kind and the fragrance of maṇi trees, which streamed about and perfumed everything; flocks of birds sang in harmony, and those who heard them were all delighted. Among all the inhabitants of this great city there was not one who had not accomplished the supernormal power of movement that comes as the fruit of deeds, so that they could come and go riding upon space, moving and resting as the gods do; whatever their minds desired arrived at the thought of it.

The Companion Cities: The Cities of the Eight Classes of Beings and of the Brahmā Heaven

“To the south of this city there was a city of gods named Adorned with Flowering Trees; turning to the right from it, there was a great city of dragons named Ultimate; next there was a city of yakṣas named Banner of Adamantine Excellence and Wonder; next there was a city of gandharvas (spirits of fragrance) named Wondrous Palace; next there was a city of asuras named Jeweled Wheel; next there was a city of garuḍas (golden-winged birds) named Adorned with Wondrous Jewels; next there was a city of kiṃnaras (spirits of song) named Play and Delight; next there was a city of mahoragas (great serpent spirits) named Vajra Banner; next there was a city of Brahmā kings named Adorned with Wonders of Every Kind — and so on, to a million koṭis of nayutas of them. Each single one of these cities had a million koṭis of nayutas of pavilions surrounding it together, and each single one of them had immeasurable adornments.

The Site of Awakening, Universal Radiance of Jeweled Flowers, and the Great Lotus

“Sons of the Buddha! Within this great grove of the Wheel of Jeweled Flower Branches there was a site of awakening named Universal Radiance of Jeweled Flowers, adorned with a distribution of many great jewels, filled everywhere with wheels of maṇi flowers opened wide, with incense lamps alight, with clouds of flame of every jewel-color spread over and covering it, with nets of light shining everywhere, with all the articles of adornment constantly producing wondrous jewels, with all the music constantly playing elegant strains, with maṇi jewel-kings manifesting the bodies of bodhisattvas, and with wondrous flowers of every kind pervading the ten directions. In front of that site of awakening there was a great sea named Fragrant Maṇi Adamant; out of the sea there came forth a great lotus named Wheel of Flame from the Flower's Stamens, and this flower was a hundred koṭis of yojanas broad; its stalk, leaves, filaments, and calyx were all of wondrous jewels; ten unspeakable hundreds of thousands of koṭis of nayutas of lotuses encircled it together; it constantly emitted light and constantly gave forth wondrous sound, pervading the ten directions.

In the First Kalpa, Tathāgatas as Many as the Dust-Motes of Ten Mount Sumerus Arise

“Sons of the Buddha! In that world Excellent Sound, in the first kalpa, there arose in the world Tathāgatas as many as the dust-motes of ten Mount Sumerus. Of these, the first buddha was titled Excellent Cloud of the Sumeru of the Mountain of All Merit.

A Hundred Years Before the Buddha Appeared: The Ten Auspicious Signs

“Sons of the Buddha! You should know that when that buddha was about to appear, a hundred years beforehand, all the adornments within this great grove of the Wheel of Maṇi Flower Branches became pervadingly pure. That is to say: inconceivable clouds of jeweled flame appeared, which gave forth the sound of praising the merits of the buddhas and sent forth the sounds of countless buddhas; light was stretched out and spread as a net of jewels, filling and covering the ten directions; the palaces and pavilions shone upon one another; the light of the jeweled flowers surged up and gathered into clouds; and further, wondrous sounds went forth, proclaiming the vast roots of goodness that all sentient beings had practiced in former lives, proclaiming the names and titles of all the buddhas of the three times, proclaiming the ultimate path of the vows and practices cultivated by the bodhisattvas, and proclaiming the various words in which the Tathāgatas turn the wondrous wheel of Dharma. Manifesting such signs of adornment of every kind, they showed that a Tathāgata was about to appear in the world. Because all the kings in that world saw these auspicious signs, their roots of goodness ripened, and all of them, wishing to see the Buddha, came to the site of awakening.

The Buddha Arises: Appearing in One Place and Appearing Everywhere

“At that time the Buddha Excellent Cloud of the Sumeru of the Mountain of All Merit suddenly appeared within the great lotus at that site of awakening. His body pervaded and covered all, equal to the true Dharma realm; in all buddha-lands he manifested his birth, and to all sites of awakening he went; boundless was the wonder of his colors, complete in purity; no one in any world could outshine his light; he was complete in the marks of every jewel, each one distinct; within every palace his reflected image appeared; all sentient beings were able to see with their own eyes the boundless transformation-buddhas issuing from his body, and the lights of every color filling the world. Just as he manifested his body and sat upon the seat here in this sea of fragrant waters of Pure Light, upon the summit of the Sumeru named Banner Adorned with Flaming Blossoms, within the great grove of the Wheel of Maṇi Flower Branches, so also, upon the sixty-eight thousand koṭis of Sumeru summits in that world Excellent Sound, he likewise manifested his body there and sat.

The Light from Between the Brows Rouses and Summons: Whatever the Light Touches Awakens

“At that time that buddha then released from between his brows a great light, and that light was named Sound That Rouses All Roots of Goodness; it had as its retinue lights as many as the dust-motes of ten buddha-lands, and it filled all the lands of the ten directions. If there were sentient beings who could be tamed, then as soon as this light touched them they awakened of themselves, quieted the burning fevers of every affliction, tore open the nets of every covering, crushed the mountains of every obstruction, washed clean every defilement and turbidity, gave rise to great faith and understanding, produced surpassing roots of goodness, forever left behind every calamity and terror, extinguished every suffering of body and mind, gave rise to the mind that wishes to see the Buddha, and turned toward omniscience. At that time all the lords of the world, together with their retinues, immeasurable hundreds of thousands of them, having been awakened by the Buddha's light, all went to where the Buddha was and bowed their heads to his feet.

King Delightful-to-See Good Wisdom and Prince Great Majestic Light

“Sons of the Buddha! In that great city Flaming Light there was a king named Delightful-to-See Good Wisdom, who ruled over a million koṭis of nayutas of cities. He had thirty-seven thousand consorts and court women, with Blessed Auspiciousness as their foremost; he had five hundred princes, with Great Majestic Light as their foremost; and Prince Great Majestic Light had ten thousand consorts, with Wondrous Sight as their foremost.

The Ten Dharma-Gates the Prince Realized

“At that time, when Prince Great Majestic Light had seen the light of the Buddha, then, by the power of the roots of goodness he had cultivated in the past, he at that moment realized ten Dharma-gates. What were the ten? They were these: he realized the samādhi of the wheel of the merits of all the buddhas; he realized the dhāraṇī of the universal gate of all buddha-dharmas (that which holds together the gate of all the buddhas' teachings); he realized the prajñā-pāramitā of the treasury of vast skillful means (the wisdom that goes to the other shore, held within vast skillful means); he realized the great loving-kindness of the great adornment that tames all sentient beings; he realized the great compassion of the sound of the universal cloud; he realized the great sympathetic joy of the most excellent mind that produces boundless merit; he realized the great equanimity that awakens to all dharmas as they really are; he realized the great spiritual power of the treasury of equality of vast skillful means; he realized the great vow that increases the power of faith and understanding; and he realized the gate of eloquence of the light that enters universally into omniscience.

The Prince's First Verses: Praising the Buddha's Light and Spiritual Powers

“At that time, when Prince Great Majestic Light had obtained this light of Dharma, then, upheld by the Buddha's majestic power, he looked out over the great assembly and spoke these verses:

“The World-Honored One sits at the site of awakening and releases a pure great light, as though a thousand suns had risen together, shining everywhere throughout the realm of space.

“Only after immeasurable koṭis of thousands of kalpas does a guiding teacher appear but once; the Buddha has now appeared in the world, and all sentient beings come to gaze upon him and serve him.

“Look, all of you, at the Buddha's light: the buddhas it conjures are hard to conceive; within all the palaces they dwell in stillness in right reception.

“Look, all of you, at the Buddha's spiritual powers: from his pores clouds of flame are born, shining upon the world, and their light has no ending.

“You should contemplate the Buddha's body: its net of light is utterly pure; the forms it manifests are the same as all forms, filling the ten directions everywhere.

“The wondrous sound is spread throughout the world, and those who hear it all rejoice and delight; following the language of each sentient being, it praises the Buddha's merits.

“Wherever the World-Honored One's light shines, sentient beings are altogether at ease; whoever has suffering has it extinguished, and their minds give rise to great gladness.

“Behold the hosts of bodhisattvas, who from the ten directions have come to gather and remain; all of them release clouds of maṇi jewels and, before the Buddha, extol and praise.

“From the site of awakening wondrous sound goes forth, and that sound is exceedingly deep and far-reaching; it can extinguish the suffering of sentient beings — this is the Buddha's spiritual power.

“The whole great assembly is reverent, and their minds give rise to great gladness; together, before the World-Honored One, they gaze upon this king of Dharma.”

The King Hears the Verses and Summons the Assembly

“Sons of the Buddha! When Prince Great Majestic Light spoke these verses, by the Buddha's spiritual power the sound was carried everywhere throughout the world Excellent Sound.

“At that time King Delightful-to-See Good Wisdom, having heard these verses, was greatly gladdened in mind, and looking over his retinue he spoke these verses:

“You should swiftly summon the hosts of all the kings, the princes and the great ministers, the magistrates of the towns, and the rest.

“Proclaim it everywhere within the cities, and quickly beat the great drums; gather together all the people, and go as one to see the Buddha.

“Along all the roads that run in every direction, jeweled bells should be set ringing; let wives and retinues go together, and go as one to gaze upon the Tathāgata.

“All the walled cities — let them all be made pure; raise up everywhere the surpassing wondrous banners, ornamented with maṇi jewels.

“Let jeweled canopies be ranged with hosts of nets, and let musical entertainments be spread like clouds; adorn and set them out amid space, and let them fill every place.

“Let the roads all be adorned and made pure, and rain down wondrous and fine garments everywhere; make ready your jeweled carriages and come with me to behold the Buddha.

“Each of you, according to your own strength, rain down everywhere the articles of adornment, all of them spread out like clouds, filling the whole of space.

“Canopies of fragrant flaming lotuses, jeweled necklaces shaped like the half-moon, and countless wondrous garments — all these you should rain down.

“The fragrant waters of the seas of Mount Sumeru, wheels of finest maṇi jewels, and pure sandalwood — let all these be rained until space is full.

“Flower-garlands and necklaces made of every jewel, adorned, pure, and without stain, and lamps of maṇi jewels — let all these be made to stand in the air.

“Take all of it and offer it to the Buddha, and let your minds give rise to great gladness; let wives and retinues go as one to see him who is honored by the world.”

The Kings Gather Like Clouds and Go Together to the Buddha

“At that time King Delightful-to-See Good Wisdom, together with thirty-seven thousand consorts and court women, with Blessed Auspiciousness as their foremost; together with five hundred princes, with Great Majestic Light as their foremost; together with sixty thousand great ministers, with Power of Wisdom as their foremost — and so on, a host of seventy-seven hundreds of thousands of koṭis of nayutas, surrounding him before and behind, came out from the great city Flaming Light. By the king's power the whole great assembly went riding upon space, and the articles of offering of every kind filled the whole of space. Arriving at where the Buddha was, they bowed their heads to the Buddha's feet and withdrew to sit at one side.

“There came also the god-king Banner of Good Transformation from the city Wondrous Flowers, together with ten koṭis of nayutas of his retinue; there came also the dragon-king Pure Light from the great city Ultimate, together with twenty-five koṭis of his retinue; there came also the yakṣa-king Fierce and Strong from the city Vajra Banner of Excellence, together with seventy-seven koṭis of his retinue; there came also the gandharva-king Delightful-to-See from the city Stainless, together with ninety-seven koṭis of his retinue; there came also the asura-king Pure of Form and Reflective from the city Wondrous Wheel, together with fifty-eight koṭis of his retinue; there came also the garuḍa-king Practitioner of the Ten Powers from the city Wondrously Adorned, together with ninety-nine thousand of his retinue; there came also the kiṃnara-king Adamantine Virtue from the city Play and Delight, together with eighteen koṭis of his retinue; there came also the mahoraga-king Banner of Jeweled Renown from the city Vajra Banner, together with three koṭis of hundreds of thousands of nayutas of his retinue; there came also the Brahmā king Most Excellent from the city Pure and Wondrously Adorned, together with eighteen koṭis of his retinue — and so on, all the kings in the million koṭis of nayutas of great cities, together with their retinues, all went as one to where the Tathāgata Excellent Cloud of the Sumeru of All Merit was, bowed their heads to the Buddha's feet, and withdrew to sit at one side.

The Buddha Expounds a Sūtra: The Dharma of Mastery Universally Gathered from All Buddhas of the Three Times

“At that time that Tathāgata, in order to tame all sentient beings, expounded in the ocean-assembly of the site of awakening the sūtra of the Dharma of Mastery Universally Gathered from All Buddhas of the Three Times, with sūtras as many as the dust-motes of a world as its retinue, and following the minds of sentient beings, caused them all to obtain benefit.

The Eleven Lights of Wisdom Obtained by the Bodhisattva Great Majestic Light

“At this the Bodhisattva Great Majestic Light, having heard this Dharma, then obtained the light of the ocean of Dharma amassed in former lives by the Buddha Excellent Cloud of the Sumeru of All Merit. That is to say: he obtained the light of wisdom of the samādhi of the sameness of the whole gathering of dharmas; the light of wisdom of the abiding in which all dharmas enter into the first mind of awakening; the light of wisdom of the pure eye of the treasury of universal light of the Dharma realm of the ten directions; the light of wisdom of contemplating the great ocean of vows of all buddha-dharmas; the light of wisdom of the pure practice that enters the ocean of boundless merit; the light of wisdom of the treasury of swiftness and great strength that turns toward non-retrogression; the light of wisdom of the wheel of deliverance by the power of immeasurable transformations within the Dharma realm; the light of wisdom of the definitive entry into the ocean of the fulfillment of immeasurable merit; the light of wisdom of knowing how the definitive understanding of all buddhas is adorned and accomplished as an ocean; the light of wisdom of knowing the ocean of spiritual powers by which boundless buddhas of the Dharma realm appear before all sentient beings; and the light of wisdom of knowing the powers of all buddhas and the dharmas of fearlessness.

Great Majestic Light's Second Verses: By the Buddha's Light of Wisdom He Sees What the Buddha Practiced

“At that time, when the Bodhisattva Great Majestic Light had obtained these immeasurable lights of wisdom, then, upheld by the Buddha's majestic power, he spoke these verses:

“I have heard the Buddha's wondrous Dharma, and thereby have obtained the light of wisdom; by this I have seen what the World-Honored One practiced in ages past.

“All the places of his births, the distinctions of his names and of his bodily marks, and his offerings made to the buddhas — all of this I have seen.

“In ages past, in the presence of all the buddhas, he served and made offerings to every one; through immeasurable kalpas he cultivated practice, adorning and purifying the ocean of buddha-lands.

“He gave away his own body, vast and without any bound, cultivating the most excellent of practices, adorning and purifying the ocean of buddha-lands.

“Ears, nose, head, hands, and feet, and palaces of every kind — these he gave away past all reckoning, adorning and purifying the ocean of buddha-lands.

“Within each single buddha-land he could pass koṭis of kalpas inconceivable in number, cultivating the practice of awakening, adorning and purifying the ocean of buddha-lands.

“By the power of Samantabhadra's great vows, within the ocean of all buddhas he cultivated immeasurable practices, adorning and purifying the ocean of buddha-lands.

“Just as it is by the shining of the sun's light that one comes in turn to see the orb of the sun itself, so I, by the Buddha's light of wisdom, see the path the Buddha practiced.

“I contemplate the Buddha's ocean of lands, pure and greatly radiant; in stillness he realized awakening, and the Dharma realm is wholly pervaded.

“Let me be as the World-Honored One is, vast in purifying the ocean of buddha-lands; by the Buddha's majestic and spiritual power let me cultivate the practice of awakening.”

The Ten Things the Bodhisattva Revealed for the World

“Sons of the Buddha! At that time the Bodhisattva Great Majestic Light, because he had seen the Buddha Excellent Cloud of the Sumeru of the Mountain of All Merit and had served and made offerings to him, gained an awakened clarity of mind in the Tathāgata's presence, and for the sake of all the world he revealed the ocean of the Tathāgata's practices in ages past, revealed the skillful means of the bodhisattva practices of ages past, revealed the ocean of the merits of all buddhas, revealed the pure wisdom that enters universally into the whole Dharma realm, revealed the masterful power of attaining buddhahood at every site of awakening, revealed the Buddha's powers and fearlessnesses and undifferentiated wisdom, revealed the universal manifestation of the Tathāgata's body, revealed the inconceivable spiritual transformations of the Buddha, revealed the adorning of immeasurable pure buddha-lands, and revealed all the practices and vows of the Bodhisattva Samantabhadra — thereby causing sentient beings as many as the dust-motes of Mount Sumeru to raise the mind of awakening, and causing sentient beings as many as the dust-motes of a buddha-land to accomplish the pure lands of a Tathāgata.

The First Buddha's Verses of Prediction: Excellent, Great Majestic Light

“At that time the Buddha Excellent Cloud of the Sumeru of the Mountain of All Merit spoke verses for the Bodhisattva Great Majestic Light:

“Excellent, Great Majestic Light! Treasury of blessings, vast in renown, for the sake of benefiting sentient beings you have raised your mind and set out on the path of awakening.

“You have obtained the light of wisdom, and the Dharma realm is wholly filled with it; blessings and wisdom are both vast in you, and you will attain the deep ocean of wisdom.

“Cultivating practice within one buddha-land, passing through kalpas as many as the dust-motes of that land — just as you have seen me, so in time to come you will obtain such wisdom.

“It is not those of inferior practice who can know this skillful means; only one who has obtained the power of great vigor can purify the ocean of lands.

“Within each single dust-mote, cultivating practice for immeasurable kalpas — such a one is able to adorn the lands of all the buddhas.

“For the sake of each single sentient being, passing through oceans of kalpas in the round of birth and death, his mind neither weary nor slack, he will become a guiding teacher of the world.

“Making offerings to each single buddha, to the utmost limit of the future, without a moment's weariness in his mind, he will accomplish the unsurpassed path.

“All the buddhas of the three times will together fulfill your vows; in the Dharma assemblies of all the buddhas your body will dwell therein.

“All the Tathāgatas have vows that are without any bound; only one of great wisdom who penetrates them is able to know this skillful means.

“Great Majestic Light has made offerings to me, and therefore has obtained great majestic power, causing sentient beings as many as dust-motes to ripen and turn toward awakening.

“All you bodhisattvas who cultivate the practice of Samantabhadra, great in renown, who adorn the ocean of buddha-lands — the Dharma realm is pervaded everywhere.”

The Measure of the Kalpa, the Buddha's Lifespan, and the Coming of the Second Buddha

“Sons of the Buddha! You should know that within that kalpa of Great Adornment there were small kalpas as many as the sands of the Gaṅgā, and the lifespan of human beings was two small kalpas. Sons of the Buddha! That Buddha Excellent Cloud of the Sumeru of All Merit had a lifespan of fifty koṭis of years. After that buddha passed into extinction, there was a buddha who appeared in the world named King Adorned with the Good Eye of the Perfections, who likewise accomplished right awakening within that great grove of the Wheel of Maṇi Flower Branches.

The Ten Thousand Dharma-Gates Obtained Before the Second Buddha

“At that time, when the youth Great Majestic Light saw that Tathāgata accomplish equal and right awakening and manifest the power of spiritual penetration, he then obtained the samādhi of the recollection of the Buddha named Gate of the Treasury of the Boundless Ocean; he then obtained the dhāraṇī (that which holds all together) named Abyss of the Dharma of the Power of Great Wisdom; he then obtained the great loving-kindness named Universally Following Sentient Beings to Tame and Liberate Them; he then obtained the great compassion named Cloud That Covers Over Every Sphere; he then obtained the great sympathetic joy named Treasury of the Majestic Power of the Ocean of the Merits of All Buddhas; he then obtained the great equanimity named the Purity of the Sameness of the Dharma-Nature and Space; he then obtained the prajñā-pāramitā named Pure Body of the Dharma Realm, Free of Stain by Its Own Nature; he then obtained the spiritual power named Unobstructed Light That Manifests Following All; he then obtained the eloquence named Entering Well the Abyss Free of Stain; and he then obtained the light of wisdom named Pure Treasury of All Buddha-Dharmas. Ten thousand Dharma-gates such as these he obtained and penetrated in full.

The Youth's Third Verses: And Now We Have Seen a Second Buddha

“At that time the youth Great Majestic Light, upheld by the Buddha's majestic power, spoke verses for his retinue:

“Within inconceivable koṭis of kalpas, a bright teacher who guides the world is hard to meet even once; the sentient beings of this land have much benefit from goodness, for now we have obtained the sight of a second buddha.

“The Buddha's body releases everywhere a great light; his colors and marks are boundless and utterly pure; like clouds he fills all the lands, and everywhere the Buddha's merits are extolled.

“Wherever his light shines, all are gladdened; whatever suffering sentient beings have is removed; each and all are made reverent and give rise to a mind of loving-kindness — this is the Tathāgata's masterful and wondrous working.

“Inconceivable clouds of transformation appear, and nets of light of immeasurable colors are released; the lands of the ten directions are all filled — this is what the Buddha's spiritual powers manifest.

“From every single pore clouds of light appear, and throughout space a great sound goes forth; there is no place of gloom and darkness that is not reached, and all the sufferings of the hells are made to cease.

“The Tathāgata's wondrous sound is spread through the ten directions, and all languages and sounds it can fully expound; it follows the power of goodness that sentient beings had in former lives — this is the great teacher's working of spiritual transformation.

“In the immeasurable and boundless oceans of the assembly, the Buddha manifests himself within them all; everywhere he turns the endless wondrous wheel of Dharma, taming all sentient beings.

“The power of the Buddha's spiritual penetration is without any bound; within all lands he manifests himself; the Well-Gone One's wisdom is thus without obstruction, and for the benefit of sentient beings he accomplishes right awakening.

“You should give rise to a gladdened mind, leaping with delight and love and utmost reverence; I shall go there together with you, and if we see the Tathāgata, all our sufferings will be extinguished.

“Raise the mind, dedicate and direct it, turn toward and seek awakening, hold all sentient beings in loving thought, and all of you abide in Samantabhadra's vast vows — then you will gain mastery as a king of Dharma does.”

Going Together to the Second Buddha; the Assembly Each Obtain Ten Benefits of Dharma

“Sons of the Buddha! When the youth Great Majestic Light spoke these verses, by the Buddha's spiritual power the sound was unobstructed and all the worlds were able to hear it, and immeasurable sentient beings raised the mind of awakening. At that time Prince Great Majestic Light, together with his father and mother, together with all his retinue, and together with immeasurable hundreds of thousands of koṭis of nayutas of sentient beings, surrounding him before and behind, with jeweled canopies like clouds covering the whole of space, went as one to where the Tathāgata King Adorned with the Good Eye of the Perfections was.

“That buddha expounded for them the sūtra of the Pure Adornment of the Essential Nature of the Dharma Realm, with sūtras as many as the dust-motes of a world-sea as its retinue. When that great assembly had heard this sūtra, they obtained a pure wisdom named Entry into All Pure Skillful Means; they obtained a standing upon a ground named Light Free of Stain; they obtained a wheel of the perfections named Manifesting the Adornments Loved and Delighted in by All the World; they obtained a wheel of expanding practice named Boundless Light and Pure Vision That Enters Universally into All Lands; they obtained a wheel of the practice of turning toward named Banner of the Light of the Cloud of Merit Free of Stain; they obtained a wheel of realization by following and entering named Vast Light of the Ocean of All Dharmas; they obtained a practice of setting out ever more deeply named Adornment of Great Wisdom; they obtained an ocean of the wisdom of consecration named Utmost Wondrous Vision of Effortless Cultivation; they obtained a great light of revealing named the Pervading Shine of the Reflected Light of the Marks of the Ocean of the Tathāgata's Merits; and they obtained a pure wisdom producing the power of vows named Treasury of Faith and Understanding of Immeasurable Vow-Power.

The Second Buddha's Verses of Prediction: Excellent, Ocean of Merit and Wisdom

“At that time that buddha spoke verses for the Bodhisattva Great Majestic Light:

“Excellent, ocean of merit and wisdom! You have raised your mind and turned toward great awakening; you will attain buddhahood inconceivably and everywhere become a place of reliance for sentient beings.

“You have already brought forth the ocean of great wisdom, and are wholly able to know all dharmas through and through; you shall, by wondrous skillful means past all measuring, enter the sphere of the Buddha's inexhaustible practice.

“You have already seen the clouds of the buddhas' merits, and have already entered the ground of inexhaustible wisdom; the ocean of skillful means of the perfections — one great in renown shall have his fill of it.

“You have already obtained the gate of skillful means and holding-together, and the gate of inexhaustible eloquence as well; practices and vows of every kind you have cultivated, and you shall accomplish great wisdom without equal.

“You have already brought forth the oceans of all vows; you have already entered the ocean of samādhis; you shall be complete in great spiritual powers of every kind and in the inconceivable dharmas of the buddhas.

“The ultimate Dharma realm is inconceivable; your vast and deep mind has already been purified; everywhere you see all the buddhas of the ten directions and the oceans of lands adorned and free of stain.

“You have already entered upon my practice of awakening, the ocean of skillful means of my deeds in ages past; just as I cultivated and purified them, so all such wondrous practices you have understood.

“Within each of my immeasurable lands I made offerings of every kind to the oceans of buddhas; just as they cultivated and obtained the fruit, so all such adornments you have seen.

“Vast oceans of kalpas are without ending; within all lands cultivating the pure practice, with firm vows past conceiving, you shall obtain such spiritual power as a Tathāgata's.

“Making offerings to the buddhas without remainder, the adornments of the lands all made pure, cultivating wondrous practices throughout all kalpas — you shall attain buddhahood with great merit.”

The Third Buddha Appears: The Wheel-Turning King Makes Offerings and Obtains a Samādhi

“Sons of the Buddha! After the Tathāgata King Adorned with the Good Eye of the Perfections entered nirvāṇa, King Delightful-to-See Good Wisdom before long also passed away, and the youth Great Majestic Light received the position of a wheel-turning king. Within that great grove of the Wheel of Maṇi Flower Branches a third Tathāgata appeared in the world, named Ocean of Most Excellent Merit. At that time the wheel-turning sage-king Great Majestic Light, seeing the marks of that Tathāgata's attainment of buddhahood, together with his retinue and the four kinds of armies and all the people of the towns and settlements, and bringing the seven jewels, went as one to where the Buddha was, and offered up to the Buddha a great pavilion adorned with maṇi jewels of every fragrance.

“At that time that Tathāgata expounded in that grove the sūtra of the Practice of the Light of the Universal Eye of a Bodhisattva, with sūtras as many as the dust-motes of a world as its retinue. At that time, when the Bodhisattva Great Majestic Light had heard this Dharma, he obtained a samādhi named Universal Light of Great Merit; and because he obtained this samādhi, he was wholly able to know the ocean of merit and of what is not merit, past, present, and future, of all bodhisattvas and all sentient beings.

The Third Buddha's Verses of Prediction: Excellent, Meritorious Great Majestic Light

“At that time that buddha spoke verses for the Bodhisattva Great Majestic Light:

“Excellent, meritorious Great Majestic Light! You have now come into my presence; taking pity on the whole ocean of sentient beings, you have raised the great vow-mind of surpassing awakening.

“For the sake of all sentient beings who suffer, you raise a mind of great compassion to set them free; you shall become the refuge of the deluded multitude — this is what is called the skillful practice of a bodhisattva.

“If there is a bodhisattva able to be firm, cultivating all surpassing practices without weariness or sloth, then the most excellent and highest unobstructed understanding, such wondrous wisdom, is what he shall obtain.

“You of the light of blessings, you of the banner of blessings, you of the place of blessings, you of the ocean of blessings — all the vows the Bodhisattva Samantabhadra has, these you, Great Majestic Light, are able to enter into.

“You are able by this vast vow to enter the inconceivable oceans of the buddhas; the oceans of the buddhas' blessings are without any bound, and with your wondrous understanding you are able to see them all.

“Within the lands of the ten directions, you see everywhere immeasurable and boundless buddhas; the oceans of the practices those buddhas performed in ages past, all of this you see.

“If there is one who abides in this ocean of skillful means, he shall certainly be able to enter into the ground of wisdom; this is to follow all the buddhas and learn, and definitively he shall accomplish omniscience.

“Within all the oceans of lands, you cultivate all practices through oceans of dust-mote kalpas; the oceans of the practices of all Tathāgatas, when you have learned them all, you shall attain buddhahood.

“Just as you have seen, within the ten directions, all the oceans of lands utterly adorned and pure, so also shall the adornment and purity of your land be — this is what one of boundless vows and practices should obtain.

“The ocean of the assembly now at this site of awakening, having heard your vows, gives rise to delight; all of them enter Samantabhadra's vast vehicle, raise the mind, dedicate and direct it, and turn toward awakening.

“Within each single one of boundless lands, they enter therein and cultivate practice through oceans of kalpas; by the powers of their vows they are able to fulfill all the practices of the Bodhisattva Samantabhadra.”

The Fourth Buddha Appears: Born in Heaven as a King, Obtaining the Samādhi of the Treasury of Universal Joy

“Sons of the Buddha! Within that great grove of the Wheel of Maṇi Flower Branches there was again a buddha who appeared, titled Banner of the Lotus Eye of Universally Heard Renown. At this Great Majestic Light came to the end of his life here and was born within the heavenly city of the Still Jeweled Palace upon Mount Sumeru, becoming a great god-king named Banner of Merit Free of Stain, and together with the host of gods he went to where the Buddha was and rained down clouds of jeweled flowers as an offering.

“At that time that Tathāgata expounded for them the sūtra of the Universal Gate of Pervading Radiance of Vast Skillful Means, with sūtras as many as the dust-motes of a world-sea as its retinue. At that time, when the host of god-kings had heard this sūtra, they obtained a samādhi named Treasury of Universal Joy. By the power of this samādhi they were able to enter the ocean of the true character of all dharmas. Having obtained this benefit, they came out from the site of awakening and returned to their own places.”

The Introductory Portion (Chengguan's outline): The World-Honored One, Having Just Accomplished Right Awakening, Sits upon the Lion Throne in the Hall of Universal Light

At that time, the World-Honored One was in the land of Magadha, at the site of awakening named the Dharma of Araṇya, a still place free of clamor, having just accomplished right awakening; and there in the Hall of Universal Light he sat upon the lion throne of the lotus-womb. His wondrous awakening was fulfilled in every one of its parts, and the two courses were forever cut off; he had penetrated that dharma in which there is no mark to be grasped, and abode in the abode of all buddhas; he had obtained the nature that is equal to that of all buddhas, and had arrived at the place where there is no obstruction at all; what he realized none can shake, and in what he does there is nowhere any hindrance; he set up a teaching beyond conceiving, and saw universally the three times — past, present, and future.

Together with him were bodhisattvas as many as the dust-motes of ten buddha-lands, not one of whom was other than a great being with but one birth remaining before he takes the place of a buddha, and all had come together from other worlds into that assembly. Universally and well they contemplated the realm of sentient beings, the Dharma realm, the realm of worlds, and the realm of nirvāṇa; they contemplated the manifold deeds and their fruits of retribution, the order in which the movements of the mind follow one upon another, and all letters and their meanings; they contemplated the worldly and the world-transcending; they contemplated the conditioned and the unconditioned; they contemplated the past, the present, and the future.

The Portion of Request (Chengguan's outline): The Ten Matters Held in the Minds of the Bodhisattvas

At that time the bodhisattvas thought in their minds in this way:

“If the World-Honored One would take pity on us, we would that he might, following what our minds delight in, reveal to us — the buddha-lands, that in which a buddha abides, the adornment of the buddha-lands, the dharma-nature of a buddha, the purity of the buddha-lands, the Dharma that a buddha expounds, the essential nature of the buddha-lands, the majestic virtue of a buddha, the accomplishing of the buddha-lands, and the great awakening of a buddha.

The Portion of Request (Chengguan's outline): Raising the Buddhas of the Ten Directions as an Example, and Thereby Requesting

“Just as the buddhas, the World-Honored Ones, in all the worlds of the ten directions do — they expound the Dharma for the sake of bringing all bodhisattvas to accomplishment, for the sake of keeping the lineage of the Tathāgatas from being cut off, for the sake of rescuing and protecting all sentient beings, for the sake of causing sentient beings to be forever parted from all afflictions, for the sake of fully knowing all courses of action, for the sake of setting forth all dharmas, for the sake of purifying away all defilements, for the sake of forever severing the whole net of doubts, for the sake of pulling out every hankering expectation, for the sake of destroying every place where love and attachment settle.

“They expound the bodhisattvas' ten abodes, ten practices, ten dedications, ten treasuries (the ten Dharma-gates that hold merit within them), ten grounds, ten vows, ten concentrations, ten penetrations, and ten summits; they expound as well the ground of a Tathāgata, the sphere of a Tathāgata, the spiritual power of a Tathāgata, the conduct of a Tathāgata, the powers of a Tathāgata, the fearlessnesses of a Tathāgata, the samādhi of a Tathāgata, the spiritual penetrations of a Tathāgata, the mastery of a Tathāgata, the unobstructedness of a Tathāgata, the eye of a Tathāgata, the ear of a Tathāgata, the nose of a Tathāgata, the tongue of a Tathāgata, the body of a Tathāgata, the mind of a Tathāgata, the eloquence of a Tathāgata, the wisdom of a Tathāgata, and the supreme excellence of a Tathāgata. We would that the Buddha, the World-Honored One, might expound these for us as well!”

The Gathering of the Assembly: The World-Honored One Utters Not a Single Word, but Manifests Spiritual Powers for Them

At that time the World-Honored One, knowing what the bodhisattvas held in their minds, in accordance with each of their several kinds manifested spiritual powers for them.

The Gathering of the Assembly: From the World Golden Color in the East, from the Buddha Unmoving Wisdom, the Bodhisattva Mañjuśrī Comes

After the manifesting of the spiritual powers, in the east, past worlds as many as the dust-motes of ten buddha-lands, there was a world named Golden Color, and the Buddha there was titled Unmoving Wisdom. In that world there was a bodhisattva named Mañjuśrī, who came together with bodhisattvas as many as the dust-motes of ten buddha-lands to where the Buddha was; and having arrived and made obeisance, he conjured up in the east a lion throne of the lotus-womb and sat upon it with his legs crossed.

The Gathering of the Assembly: From the World Wondrous Color in the South, from the Buddha Unobstructed Wisdom, the Bodhisattva Foremost in Awakening Comes

In the south, past worlds as many as the dust-motes of ten buddha-lands, there was a world named Wondrous Color, and the Buddha there was titled Unobstructed Wisdom. There was a bodhisattva there named Foremost in Awakening, who came together with bodhisattvas as many as the dust-motes of ten buddha-lands to where the Buddha was; and having arrived and made obeisance, he conjured up in the south a lion throne of the lotus-womb and sat upon it with his legs crossed.

The Gathering of the Assembly: From the World Lotus Color in the West, from the Buddha Wisdom That Extinguishes Darkness, the Bodhisattva Foremost in Wealth Comes

In the west, past worlds as many as the dust-motes of ten buddha-lands, there was a world named Lotus Color, and the Buddha there was titled Wisdom That Extinguishes Darkness. There was a bodhisattva there named Foremost in Wealth, who came together with bodhisattvas as many as the dust-motes of ten buddha-lands to where the Buddha was; and having arrived and made obeisance, he conjured up in the west a lion throne of the lotus-womb and sat upon it with his legs crossed.

The Gathering of the Assembly: From the World Campaka-Flower Color in the North, from the Buddha Wisdom of Dignified Bearing, the Bodhisattva Foremost in Jewels Comes

In the north, past worlds as many as the dust-motes of ten buddha-lands, there was a world named Campaka-Flower Color (the campaka is a fragrant flower of a golden-yellow color), and the Buddha there was titled Wisdom of Dignified Bearing. There was a bodhisattva there named Foremost in Jewels, who came together with bodhisattvas as many as the dust-motes of ten buddha-lands to where the Buddha was; and having arrived and made obeisance, he conjured up in the north a lion throne of the lotus-womb and sat upon it with his legs crossed.

The Gathering of the Assembly: From the World Utpala-Flower Color in the Northeast, from the Buddha Wisdom of Bright Marks, the Bodhisattva Foremost in Virtue Comes

In the northeast, past worlds as many as the dust-motes of ten buddha-lands, there was a world named Utpala-Flower Color (the utpala is the blue lotus), and the Buddha there was titled Wisdom of Bright Marks. There was a bodhisattva there named Foremost in Virtue, who came together with bodhisattvas as many as the dust-motes of ten buddha-lands to where the Buddha was; and having arrived and made obeisance, he conjured up in the northeast a lion throne of the lotus-womb and sat upon it with his legs crossed.

The Gathering of the Assembly: From the World Golden Color in the Southeast, from the Buddha Ultimate Wisdom, the Bodhisattva Foremost in Vision Comes

In the southeast, past worlds as many as the dust-motes of ten buddha-lands, there was a world named Golden Color, and the Buddha there was titled Ultimate Wisdom. There was a bodhisattva there named Foremost in Vision, who came together with bodhisattvas as many as the dust-motes of ten buddha-lands to where the Buddha was; and having arrived and made obeisance, he conjured up in the southeast a lion throne of the lotus-womb and sat upon it with his legs crossed.

The Gathering of the Assembly: From the World Jewel Color in the Southwest, from the Buddha Most Excellent Wisdom, the Bodhisattva Foremost in Diligence Comes

In the southwest, past worlds as many as the dust-motes of ten buddha-lands, there was a world named Jewel Color, and the Buddha there was titled Most Excellent Wisdom. There was a bodhisattva there named Foremost in Diligence, who came together with bodhisattvas as many as the dust-motes of ten buddha-lands to where the Buddha was; and having arrived and made obeisance, he conjured up in the southwest a lion throne of the lotus-womb and sat upon it with his legs crossed.

The Gathering of the Assembly: From the World Vajra Color in the Northwest, from the Buddha Masterful Wisdom, the Bodhisattva Foremost in Dharma Comes

In the northwest, past worlds as many as the dust-motes of ten buddha-lands, there was a world named Vajra Color, and the Buddha there was titled Masterful Wisdom. There was a bodhisattva there named Foremost in Dharma, who came together with bodhisattvas as many as the dust-motes of ten buddha-lands to where the Buddha was; and having arrived and made obeisance, he conjured up in the northwest a lion throne of the lotus-womb and sat upon it with his legs crossed.

The Gathering of the Assembly: From the World Crystal Color in the Nadir, from the Buddha Brahmā Wisdom, the Bodhisattva Foremost in Wisdom Comes

Below, past worlds as many as the dust-motes of ten buddha-lands, there was a world named Crystal Color (crystal is rock-crystal), and the Buddha there was titled Brahmā Wisdom. There was a bodhisattva there named Foremost in Wisdom, who came together with bodhisattvas as many as the dust-motes of ten buddha-lands to where the Buddha was; and having arrived and made obeisance, he conjured up below a lion throne of the lotus-womb and sat upon it with his legs crossed.

The Gathering of the Assembly: From the World Equal Color in the Zenith, from the Buddha Wisdom of Contemplation, the Bodhisattva Foremost in Worthiness Comes

Above, past worlds as many as the dust-motes of ten buddha-lands, there was a world named Equal Color, and the Buddha there was titled Wisdom of Contemplation. There was a bodhisattva there named Foremost in Worthiness, who came together with bodhisattvas as many as the dust-motes of ten buddha-lands to where the Buddha was; and having arrived and made obeisance, he conjured up above a lion throne of the lotus-womb and sat upon it with his legs crossed.

Mañjuśrī, Sustained by the Buddha's Majestic Power: Nine Matters, All Beyond Conceiving

At that time the bodhisattva-mahāsattva Mañjuśrī, sustained by the Buddha's majestic spiritual power, looked universally over the whole assembly of bodhisattvas and spoke in this way:

“These bodhisattvas are exceedingly rare! Sons of the Buddha! The buddha-lands are beyond conceiving; that in which a buddha abides, the adornment of the buddha-lands, the dharma-nature of a buddha, the purity of the buddha-lands, the Dharma a buddha expounds, the appearing of a buddha, the accomplishing of the buddha-lands, and a buddha's unsurpassed perfect awakening — all are beyond conceiving. And why is this so? Sons of the Buddha! All the buddhas in the worlds of the ten directions know that what sentient beings love and desire is severally different, and so, according to what suits them, they expound the Dharma for them and tame them; and it is so throughout, to the very limit of what is level with the Dharma realm and the realm of empty space.

The General Indication: One Tathāgata, Bodies of Every Kind, Names of Every Kind

“Sons of the Buddha! Within the many sets of four continents of this Sahā world, the Tathāgata manifests bodies of every kind, names of every kind, forms and colors of every kind, lengths and shortnesses of every kind, life-spans of every kind, dwelling-places of every kind, faculties of every kind, places of birth of every kind, works of speech of every kind, and ways of contemplating of every kind, causing sentient beings each severally to know and to see.

Within These Four Continents: From All Aims Accomplished to Guiding Teacher

“Sons of the Buddha! Within this one set of four continents, the Tathāgata is in some places called All Aims Accomplished (he by whom every aim and benefit is brought about), in some called Full Moon, in some called Lion's Roar, in some called Śākyamuni, in some called the Seventh Sage, in some called Vairocana, in some called of the Gautama Clan, in some called the Great Śramaṇa, in some called Most Excellent, in some called Guiding Teacher…. Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.

East of These Four Continents, the World Good Protection: From Vajra to Cutting Off Discourse

“Sons of the Buddha! To the east of this one set of four continents there is next a world named Good Protection. The Tathāgata there is in some places called Vajra, in some called Masterful, in some called Possessed of Wisdom, in some called Hard to Surpass, in some called King of Clouds, in some called Without Contention, in some called Able to Be Lord, in some called Joy of Heart, in some called Without Equal, in some called Cutting Off Discourse…. Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.

South of These Four Continents, the World Hard to Endure: From Śakra to Most Excellent

“Sons of the Buddha! To the south of this one set of four continents there is next a world named Hard to Endure. The Tathāgata there is in some places called Śakra, in some called Jewel Renown, in some called Free of Stain, in some called Truthful Speech, in some called Able to Tame, in some called Endowed with Joy, in some called Great Renown, in some called Able to Benefit, in some called Boundless, in some called Most Excellent…. Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.

West of These Four Continents, the World Intimate Wisdom: From Water Heaven to Well Abiding

“Sons of the Buddha! To the west of this one set of four continents there is next a world named Intimate Wisdom. The Tathāgata there is in some places called Water Heaven, in some called Delightful to See, in some called Most Excellent King, in some called Taming Heaven, in some called True Wisdom, in some called Reaching the Ultimate, in some called Joy, in some called Dharma Wisdom, in some called What Was to Be Done Is Done, in some called Well Abiding. … Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.

North of These Four Continents, the World Having Lions: From Great Muni to Attained through Austerity

“Sons of the Buddha! To the north of this one set of four continents there is next a world named Having Lions. The Tathāgata there is in some places called Great Muni (the greatly silent one), in some called Austerity, in some called Honored by the World, in some called Most Excellent Field, in some called Omniscience, in some called Good Intention, in some called Purity, in some called Yiluobana, in some called Supreme Giving, in some called Attained through Austerity…. Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.

Northeast of These Four Continents, the World Wondrous Contemplation: From Tamer of Māra to Hard to Appear

“Sons of the Buddha! To the northeast of this one set of four continents there is next a world named Wondrous Contemplation. The Tathāgata there is in some places called Tamer of Māra, in some called Accomplishment, in some called Extinguishing, in some called Worthy Heaven, in some called Free of Greed, in some called Excellent Wisdom, in some called Mind of Equality, in some called None Can Surpass, in some called Voice of Wisdom, in some called Hard to Appear…. Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.

Southeast of These Four Continents, the World Joy and Delight: From Utmost Majesty to Power of Vigor

“Sons of the Buddha! To the southeast of this one set of four continents there is next a world named Joy and Delight. The Tathāgata there is in some places called Utmost Majesty, in some called Mass of Blazing Light, in some called Universal Knowing, in some called Secret, in some called Liberation, in some called Nature Well Abiding, in some called Practicing According to the Dharma, in some called King of the Pure Eye, in some called Greatly Brave and Strong, in some called Power of Vigor…. Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.

Southwest of These Four Continents, the World Exceedingly Firm: From Abiding to Surpassing Sumeru

“Sons of the Buddha! To the southwest of this one set of four continents there is next a world named Exceedingly Firm. The Tathāgata there is in some places called Abiding, in some called King of Wisdom, in some called Perfectly Full, in some called Unmoving, in some called Wondrous Eye, in some called King of the Summit, in some called Masterful Voice, in some called Giving All, in some called Upholder of the Host of Sages, in some called Surpassing Sumeru…. Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.

Northwest of These Four Continents, the World Wondrous Ground: From Universally Pervading to Abiding in the Root

“Sons of the Buddha! To the northwest of this one set of four continents there is next a world named Wondrous Ground. The Tathāgata there is in some places called Universally Pervading, in some called Blazing Light, in some called Maṇi Topknot (a topknot made of jewels), in some called Worthy of Remembrance, in some called Unsurpassed Meaning, in some called Ever Joyful, in some called Nature Pure, in some called Full Light, in some called Long Arms, in some called Abiding in the Root…. Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.

Below These Four Continents, the World Flaming Wisdom: From Gathering Roots of Goodness to Universally Excellent

“Sons of the Buddha! Below this one set of four continents there is a world named Flaming Wisdom. The Tathāgata there is in some places called Gathering Roots of Goodness, in some called Lion's Marks, in some called Fierce and Keen Wisdom, in some called Golden Flame, in some called Acquainted with All, in some called Ultimate Voice, in some called Working Benefit, in some called Reaching the Ultimate, in some called True Heaven, in some called Universally Excellent…. Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.

Above These Four Continents, the World Upholding the Ground: From Possessed of Wisdom to One Path

“Sons of the Buddha! Above this one set of four continents there is a world named Upholding the Ground. The Tathāgata there is in some places called Possessed of Wisdom, in some called Pure Countenance, in some called Awakened Wisdom, in some called Foremost, in some called Adorned with Practice, in some called Giving Rise to Joy, in some called Fulfillment of Intention, in some called Like a Blazing Fire, in some called Upholding the Precepts, in some called One Path…. Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.

The General Conclusion for Sahā: A Hundred Koṭis of Sets of Four Continents, a Hundred Koṭis of Myriads of Names

“Sons of the Buddha! This Sahā world has a hundred koṭis of sets of four continents, and within them the Tathāgata has names of every kind to the number of a hundred koṭis of myriads, causing sentient beings each severally to know and to see.

East of Sahā, the World Secret Instruction: From Equality to Wisdom Without Equal

“Sons of the Buddha! To the east of this Sahā world there is next a world named Secret Instruction. The Tathāgata there is in some places called Equality, in some called Surpassingly Excellent, in some called Comforting, in some called Opening and Enlightening the Mind, in some called Wisdom from Hearing, in some called True Speech, in some called Attaining Mastery, in some called Most Excellent Body, in some called Greatly Brave and Fierce, in some called Wisdom Without Equal…. Names of every kind such as these, to the number of a hundred koṭis of myriads, cause sentient beings each severally to know and to see.

South of Sahā, the World Abundant Overflow: From Original Nature to Great Mastery

“Sons of the Buddha! To the south of this Sahā world there is next a world named Abundant Overflow. The Tathāgata there is in some places called Original Nature, in some called Diligent Intention, in some called Unsurpassed Honored One, in some called Great Torch of Wisdom (the torch of great wisdom), in some called Without Support, in some called Treasury of Light, in some called Treasury of Wisdom, in some called Treasury of Merit, in some called Heaven among the Heavens, in some called Great Mastery…. Names of every kind such as these, to the number of a hundred koṭis of myriads, cause sentient beings each severally to know and to see.

West of Sahā, the World Free of Stain: From Accomplished in Mind to Endowed with Power

“Sons of the Buddha! To the west of this Sahā world there is next a world named Free of Stain. The Tathāgata there is in some places called Accomplished in Mind, in some called Knowing the Path (knowing well the right path), in some called Abiding in the Root, in some called Able to Loose Bonds, in some called Penetrating the Meaning, in some called Delighting in Discernment, in some called Most Excellent Seeing, in some called Practice of Taming, in some called Manifold Austerities, in some called Endowed with Power…. Names of every kind such as these, to the number of a hundred koṭis of myriads, cause sentient beings each severally to know and to see.

North of Sahā, the World Abundant Delight: From Campaka-Flower Color to Pure Body

“Sons of the Buddha! To the north of this Sahā world there is next a world named Abundant Delight. The Tathāgata there is in some places called Campaka-Flower Color, in some called Treasury of the Sun, in some called Well Abiding, in some called Manifesting Spiritual Powers, in some called Nature Transcendent, in some called Sun of Wisdom, in some called Unobstructed, in some called Appearing Like the Moon, in some called Swift Wind, in some called Pure Body…. Names of every kind such as these, to the number of a hundred koṭis of myriads, cause sentient beings each severally to know and to see.

Northeast of Sahā, the World Gathering In: From Forever Free of Suffering to Unmoving Mind

“Sons of the Buddha! To the northeast of this Sahā world there is next a world named Gathering In. The Tathāgata there is in some places called Forever Free of Suffering, in some called Universal Liberation, in some called Great Hidden Treasure, in some called Wisdom of Liberation, in some called Treasury of the Past, in some called Jewel Light, in some called Free of the World, in some called Unobstructed Ground, in some called Treasury of Pure Faith, in some called Unmoving Mind…. Names of every kind such as these, to the number of a hundred koṭis of myriads, cause sentient beings each severally to know and to see.

Southeast of Sahā, the World Bountiful Benefit: From Manifesting Light to Ocean of Wisdom

“Sons of the Buddha! To the southeast of this Sahā world there is next a world named Bountiful Benefit. The Tathāgata there is in some places called Manifesting Light, in some called Wisdom of Exhaustion, in some called Lovely Voice, in some called Excellent Faculties, in some called Adorned Canopy, in some called Faculty of Vigor, in some called Reaching the Far Shore of Discernment, in some called Excellent Concentration, in some called Sparing of Words, in some called Ocean of Wisdom…. Names of every kind such as these, to the number of a hundred koṭis of myriads, cause sentient beings each severally to know and to see.

Southwest of Sahā, the World Few and Sparse: From Lord Muni to Vajra Lion

“Sons of the Buddha! To the southwest of this Sahā world there is next a world named Few and Sparse. The Tathāgata there is in some places called Lord Muni, in some called Possessed of Many Jewels, in some called Liberation of the World, in some called Knowing All Faculties, in some called Excellent Speech, in some called Clear Seeing, in some called Mastery of the Faculties, in some called Great Teacher of Sages, in some called Opening and Guiding Deeds, in some called Vajra Lion…. Names of every kind such as these, to the number of a hundred koṭis of myriads, cause sentient beings each severally to know and to see.

Northwest of Sahā, the World Joy: From Mass of Wondrous Flowers to Net Treasury

“Sons of the Buddha! To the northwest of this Sahā world there is next a world named Joy. The Tathāgata there is in some places called Mass of Wondrous Flowers, in some called Sandalwood Canopy, in some called Lotus Treasury, in some called Transcending All Dharmas, in some called Dharma Jewel, in some called Arising Again, in some called Pure and Wondrous Canopy, in some called Vast Eye, in some called Possessed of Good Dharmas, in some called Single-Minded Recollection of the Dharma, in some called Net Treasury…. Names of every kind such as these, to the number of a hundred koṭis of myriads, cause sentient beings each severally to know and to see.

Below Sahā, the World Gate-Bolt: From Kindling Flame to Banner That Crushes

“Sons of the Buddha! Below this Sahā world there is a world named Gate-Bolt. The Tathāgata there is in some places called Kindling Flame, in some called Taming Poison, in some called Śakra's Bow, in some called No Constant Abode, in some called Awakening to the Root, in some called Cutting Off Increase, in some called Great Swiftness, in some called Ever Delighting in Giving, in some called Discerning the Path, in some called Banner That Crushes…. Names of every kind such as these, to the number of a hundred koṭis of myriads, cause sentient beings each severally to know and to see.

Above Sahā, the World Resounding Sound: From Banner of Valor to Omniscience

“Sons of the Buddha! Above this Sahā world there is a world named Resounding Sound. The Tathāgata there is in some places called Banner of Valor, in some called Immeasurable Jewels, in some called Delighting in Great Giving, in some called Heavenly Light, in some called Auspicious Arising, in some called Transcending the Realm of Objects, in some called Lord of All, in some called Wheel That Does Not Turn Back, in some called Free of All Evils, in some called Omniscience…. Names of every kind such as these, to the number of a hundred koṭis of myriads, cause sentient beings each severally to know and to see.

The General Extension (Chengguan's outline): To the Ends of the Dharma Realm and the Realm of Empty Space, the Names of the Tathāgata Are Severally Different

“Sons of the Buddha! Just as it is in this Sahā world, so in the east, in worlds to the number of a hundred thousand koṭis, numberless, measureless, boundless, without equal, uncountable, unaccountable, unthinkable, unweighable, unspeakable, throughout all the worlds to the ends of the Dharma realm and of the realm of empty space, the names of the Tathāgata are in each case severally different; and in the south, the west, the north, in the four intermediate directions, above and below, it is in every case likewise so.

The General Extension (Chengguan's outline): In Days Past He Was Brought to Maturity by Difference; Today He Expounds the Dharma by Difference

“Just as, in days past, when the World-Honored One was a bodhisattva, it was by discourses of every kind, by languages of every kind, by sounds of every kind, by deeds of every kind, by retributions of every kind, by places of every kind, by skillful means of every kind, by faculties of every kind, by kinds of faith and understanding of every kind, and by stations of every kind that he was brought to maturity, so now too he causes sentient beings to know and to see in this same way, and expounds the Dharma for them.”

The Announcement (Chengguan's outline): Mañjuśrī Addresses the Multitude

At that time Mañjuśrī Bodhisattva-mahāsattva addressed the bodhisattvas seated there, saying—

The Sahā World: Ten Names Each for Suffering, Origination, Cessation, and the Path

“Sons of the Buddha! The noble truth of suffering, here in this Sahā world, is sometimes called: offense; sometimes called: oppression; sometimes called: alteration; sometimes called: grasping after objects (the mind running after its objects); sometimes called: aggregation; sometimes called: a thorn; sometimes called: the root relied upon (the root upon which all evils rest); sometimes called: deceit; sometimes called: the place of the boil (the place where a sore grows); sometimes called: what the fool does.

“Sons of the Buddha! The noble truth of the origination of suffering, here in this Sahā world, is sometimes called: bondage; sometimes called: ruin; sometimes called: the sense of clinging in love; sometimes called: deluded awareness and thought (false perceiving, imagining, and thinking); sometimes called: entering upon; sometimes called: fixity; sometimes called: a net; sometimes called: frivolous talk; sometimes called: following along; sometimes called: the root of inversion.

“Sons of the Buddha! The noble truth of the cessation of suffering, here in this Sahā world, is sometimes called: without contention; sometimes called: free of dust; sometimes called: stillness; sometimes called: without mark; sometimes called: without sinking (sinking down no more); sometimes called: without own-nature; sometimes called: without obstruction; sometimes called: cessation; sometimes called: real in its substance; sometimes called: abiding in its own nature.

“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, here in this Sahā world, is sometimes called: the One Vehicle; sometimes called: going toward stillness; sometimes called: leading and guiding; sometimes called: ultimate non-discrimination; sometimes called: equality; sometimes called: laying down the load (setting down the heavy burden); sometimes called: with nowhere to go; sometimes called: following the intent of the noble ones; sometimes called: the conduct of the seers; sometimes called: the ten treasuries.

“Sons of the Buddha! In this Sahā world the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.

The World Secret Instruction: The Names of the Four Truths

“Sons of the Buddha! The noble truth of suffering as spoken of in this Sahā world is, in that world Secret Instruction, sometimes called: the root of seeking (the root of seeking that never ends); sometimes called: no going forth; sometimes called: the base of bondage; sometimes called: doing what ought not to be done; sometimes called: universal strife; sometimes called: analyzed, it is wholly without force (press it apart item by item and no real force is left); sometimes called: that on which action rests; sometimes called: utmost suffering; sometimes called: restless agitation; sometimes called: a thing with shape (whatever has shape at all).

“Sons of the Buddha! The noble truth of the origination of suffering, as spoken of, is in that world Secret Instruction sometimes called: conforming to birth-and-death; sometimes called: defiled clinging; sometimes called: burning (burning as fire burns); sometimes called: flowing on; sometimes called: the root of ruin; sometimes called: continuing the existences (linking on the three existences unbroken); sometimes called: evil conduct; sometimes called: clinging in love; sometimes called: the source of disease; sometimes called: divisible and countable (able to be divided and counted).

“Sons of the Buddha! The noble truth of the cessation of suffering, as spoken of, is in that world Secret Instruction sometimes called: the highest meaning; sometimes called: going forth; sometimes called: worthy of praise; sometimes called: security; sometimes called: the good place of entry; sometimes called: taming; sometimes called: one undivided part; sometimes called: without offense; sometimes called: free of greed; sometimes called: fixity.

“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, as spoken of, is in that world Secret Instruction sometimes called: a fierce general; sometimes called: the upward course; sometimes called: surpassing; sometimes called: possessed of skillful means; sometimes called: the eye of equality; sometimes called: free of the extremes; sometimes called: full understanding; sometimes called: gathering in; sometimes called: the most excellent eye; sometimes called: contemplating the quarters.

“Sons of the Buddha! In the world Secret Instruction the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.

The World Most Excellent: The Names of the Four Truths

“Sons of the Buddha! The noble truth of suffering as spoken of in this Sahā world is, in that world Most Excellent, sometimes called: terror; sometimes called: divided portions; sometimes called: loathsome; sometimes called: needing to be waited upon (needing others to attend it hour by hour); sometimes called: alteration; sometimes called: drawing enmity on; sometimes called: able to cheat and rob; sometimes called: hard to have dealings with; sometimes called: false discrimination; sometimes called: possessed of force.

“Sons of the Buddha! The noble truth of the origination of suffering, as spoken of, is in that world Most Excellent sometimes called: ruin; sometimes called: the root of folly; sometimes called: the great enemy; sometimes called: a sharp blade; sometimes called: destroyer of savor; sometimes called: the foe; sometimes called: not one's own possession; sometimes called: evil leading; sometimes called: increaser of darkness; sometimes called: destroyer of good benefit.

“Sons of the Buddha! The noble truth of the cessation of suffering, as spoken of, is in that world Most Excellent sometimes called: the great meaning; sometimes called: bountiful benefit; sometimes called: the meaning within meaning; sometimes called: immeasurable; sometimes called: what ought to be seen; sometimes called: free of discrimination; sometimes called: supreme taming; sometimes called: ever equal; sometimes called: fit to dwell with; sometimes called: the unconditioned.

“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, as spoken of, is in that world Most Excellent sometimes called: able to burn (able to burn up the afflictions with the fire of wisdom); sometimes called: the highest grade; sometimes called: fixity; sometimes called: none can break it; sometimes called: deep skillful means; sometimes called: going forth; sometimes called: not inferior; sometimes called: penetration; sometimes called: the nature of liberation; sometimes called: able to deliver across.

“Sons of the Buddha! In the world Most Excellent the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.

The World Free of Defilement: The Names of the Four Truths

“Sons of the Buddha! The noble truth of suffering as spoken of in this Sahā world is, in that world Free of Defilement, sometimes called: remorse; sometimes called: needing supports (needing all manner of provisions to hold it up); sometimes called: turning round and round; sometimes called: dwelling in a walled city; sometimes called: one flavor; sometimes called: not dharma; sometimes called: a dwelling house; sometimes called: the place of false attachment; sometimes called: false view; sometimes called: without number.

“Sons of the Buddha! The noble truth of the origination of suffering, as spoken of, is in that world Free of Defilement sometimes called: no real thing; sometimes called: mere words (merely something said); sometimes called: not clean and white; sometimes called: the ground that gives birth (the ground able to give birth); sometimes called: grasping and taking; sometimes called: base and mean; sometimes called: increase; sometimes called: the heavy burden; sometimes called: able to give birth; sometimes called: coarse and unruly (rough and untamed).

“Sons of the Buddha! The noble truth of the cessation of suffering, as spoken of, is in that world Free of Defilement sometimes called: equal to the unequalled; sometimes called: universally cleared away; sometimes called: free of defilement; sometimes called: the most excellent faculty; sometimes called: matching and meeting (answering to it and fitting it); sometimes called: needing no supports; sometimes called: the extinction of delusion; sometimes called: supreme; sometimes called: the very last; sometimes called: the seal broken.

“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, as spoken of, is in that world Free of Defilement sometimes called: a firm thing; sometimes called: the portion of skillful means; sometimes called: the base of liberation; sometimes called: real in its original nature; sometimes called: what cannot be marred; sometimes called: utterly pure; sometimes called: the bound of the existences (the existences reach their bound here); sometimes called: what is entrusted is kept whole (what is committed to it is never lost); sometimes called: bringing to the ultimate; sometimes called: pure discrimination.

“Sons of the Buddha! In the world Free of Defilement the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.

The World Abundant Overflow: The Names of the Four Truths

“Sons of the Buddha! The noble truth of suffering as spoken of in this Sahā world is, in that world Abundant Overflow, sometimes called: the place of loving defilement; sometimes called: the root of peril and harm; sometimes called: a portion of the sea of existence; sometimes called: formed by accumulation; sometimes called: the root of differentiation; sometimes called: increase; sometimes called: arising and ceasing; sometimes called: obstruction; sometimes called: the base of knives and swords; sometimes called: made of number (heaped up out of quantity).

“Sons of the Buddha! The noble truth of the origination of suffering, as spoken of, is in that world Abundant Overflow sometimes called: detestable; sometimes called: a name; sometimes called: inexhaustible; sometimes called: divisible and countable; sometimes called: unlovable; sometimes called: able to seize and bite (able to snatch and to gnaw); sometimes called: a coarse and base thing; sometimes called: clinging in love; sometimes called: a vessel; sometimes called: motion.

“Sons of the Buddha! The noble truth of the cessation of suffering, as spoken of, is in that world Abundant Overflow sometimes called: the continuum cut; sometimes called: opened and revealed; sometimes called: without letters; sometimes called: nothing to cultivate; sometimes called: nothing to be seen; sometimes called: nothing to be done; sometimes called: still extinction; sometimes called: already burned away; sometimes called: the heavy burden laid down; sometimes called: already removed and undone.

“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, as spoken of, is in that world Abundant Overflow sometimes called: the practice of still extinction; sometimes called: the practice of going forth; sometimes called: diligent cultivation and realization; sometimes called: departing in security; sometimes called: measureless life; sometimes called: well understood; sometimes called: the ultimate path; sometimes called: hard to cultivate; sometimes called: reaching the far shore; sometimes called: none can overcome it.

“Sons of the Buddha! In the world Abundant Overflow the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.

The World Gathering In: The Names of the Four Truths

“Sons of the Buddha! The noble truth of suffering as spoken of in this Sahā world is, in that world Gathering In, sometimes called: able to plunder; sometimes called: no good friend; sometimes called: full of terrors; sometimes called: frivolous talk of every kind; sometimes called: the nature of the hells; sometimes called: not the real meaning; sometimes called: the load of greed; sometimes called: a deep and heavy root; sometimes called: turning with the mind; sometimes called: empty at the root.

“Sons of the Buddha! The noble truth of the origination of suffering, as spoken of, is in that world Gathering In sometimes called: greedy clinging; sometimes called: evil in what it accomplishes (all that it accomplishes is evil); sometimes called: fault and evil; sometimes called: swift; sometimes called: able to grasp and take; sometimes called: perception; sometimes called: having fruit; sometimes called: nothing that can be said; sometimes called: nothing that can be grasped; sometimes called: flowing on.

“Sons of the Buddha! The noble truth of the cessation of suffering, as spoken of, is in that world Gathering In sometimes called: non-retrogression; sometimes called: free of speech; sometimes called: without form or mark; sometimes called: to be delighted in; sometimes called: firm; sometimes called: supremely fine; sometimes called: free of folly; sometimes called: utterly extinguished; sometimes called: far from evil; sometimes called: going forth.

“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, as spoken of, is in that world Gathering In sometimes called: free of words; sometimes called: without contention; sometimes called: teaching and guiding; sometimes called: dedicating and directing well; sometimes called: great skillfulness; sometimes called: differentiated skillful means; sometimes called: like space; sometimes called: the practice of stillness; sometimes called: excellent wisdom; sometimes called: able to fathom the meaning.

“Sons of the Buddha! In the world Gathering In the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.

The World Bountiful Benefit: The Names of the Four Truths

“Sons of the Buddha! The noble truth of suffering as spoken of in this Sahā world is, in that world Bountiful Benefit, sometimes called: the heavy burden; sometimes called: not firm; sometimes called: like a thief; sometimes called: old age and death; sometimes called: made by craving; sometimes called: flowing on; sometimes called: weariness; sometimes called: an evil shape; sometimes called: growth; sometimes called: a sharp blade.

“Sons of the Buddha! The noble truth of the origination of suffering, as spoken of, is in that world Bountiful Benefit sometimes called: ruin; sometimes called: turbid; sometimes called: falling back and losing; sometimes called: without force; sometimes called: loss; sometimes called: going athwart; sometimes called: not in concord; sometimes called: what is done; sometimes called: grasping; sometimes called: wanting.

“Sons of the Buddha! The noble truth of the cessation of suffering, as spoken of, is in that world Bountiful Benefit sometimes called: coming out of prison; sometimes called: real; sometimes called: free of calamity; sometimes called: shelter and protection; sometimes called: free of evil; sometimes called: conformity; sometimes called: the root; sometimes called: the cause laid down; sometimes called: the unconditioned; sometimes called: without continuum.

“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, as spoken of, is in that world Bountiful Benefit sometimes called: reaching what has nothing whatever; sometimes called: the seal of all; sometimes called: the treasury of samādhi; sometimes called: gaining light; sometimes called: the dharma of no falling back; sometimes called: able to exhaust the existences; sometimes called: the vast road; sometimes called: able to tame; sometimes called: having security; sometimes called: the root of not flowing on.

“Sons of the Buddha! In the world Bountiful Benefit the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.

The World Few and Slight: The Names of the Four Truths

“Sons of the Buddha! The noble truth of suffering as spoken of in this Sahā world is, in that world Few and Slight, sometimes called: perilous craving for pleasure; sometimes called: the place of bondage; sometimes called: wrong conduct; sometimes called: following what is felt; sometimes called: without shame; sometimes called: the root of greed; sometimes called: the flow of the Gaṅgā (like the water of the Gaṅgā, flowing without break); sometimes called: ever destroying; sometimes called: the nature of a torch; sometimes called: full of grief and distress.

“Sons of the Buddha! The noble truth of the origination of suffering, as spoken of, is in that world Few and Slight sometimes called: the broad ground; sometimes called: able to lead on; sometimes called: far from wisdom (very far away from wisdom); sometimes called: hindrance; sometimes called: terror; sometimes called: heedlessness; sometimes called: gathering in; sometimes called: the place of attachment; sometimes called: the master of the house; sometimes called: linked bondage.

“Sons of the Buddha! The noble truth of the cessation of suffering, as spoken of, is in that world Few and Slight sometimes called: filling full; sometimes called: deathless; sometimes called: without self; sometimes called: without own-nature; sometimes called: discrimination exhausted; sometimes called: abiding at ease; sometimes called: without limit or measure; sometimes called: cutting off the flowing on; sometimes called: the place where the course is cut off; sometimes called: not two.

“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, as spoken of, is in that world Few and Slight sometimes called: great light; sometimes called: the sea of exposition; sometimes called: sifting out the meaning; sometimes called: the dharma of concord; sometimes called: free of grasping and attachment; sometimes called: cutting the continuum; sometimes called: the vast road; sometimes called: the equal cause; sometimes called: pure skillful means; sometimes called: the most excellent seeing.

“Sons of the Buddha! In the world Few and Slight the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.

The World Joy: The Names of the Four Truths

“Sons of the Buddha! The noble truth of suffering as spoken of in this Sahā world is, in that world Joy, sometimes called: flowing on; sometimes called: coming to birth; sometimes called: loss of benefit; sometimes called: defiled clinging; sometimes called: the heavy burden; sometimes called: differentiation; sometimes called: inward peril (a perilous place hidden within); sometimes called: a gathering together; sometimes called: an evil dwelling; sometimes called: the nature of distress.

“Sons of the Buddha! The noble truth of the origination of suffering, as spoken of, is in that world Joy sometimes called: ground; sometimes called: means; sometimes called: untimely; sometimes called: not a real dharma; sometimes called: bottomless; sometimes called: gathering in; sometimes called: away from the precepts; sometimes called: the dharma of affliction; sometimes called: a narrow and mean view; sometimes called: a heap of filth.

“Sons of the Buddha! The noble truth of the cessation of suffering, as spoken of, is in that world Joy sometimes called: breaking the support; sometimes called: without heedlessness; sometimes called: real; sometimes called: equal; sometimes called: well purified; sometimes called: without disease; sometimes called: without crookedness; sometimes called: without mark; sometimes called: sovereign freedom; sometimes called: unborn.

“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, as spoken of, is in that world Joy sometimes called: entering the excellent realm; sometimes called: cutting off origination; sometimes called: surpassing its kind; sometimes called: vast in nature; sometimes called: discrimination exhausted; sometimes called: the path of spiritual power; sometimes called: the many skillful means; sometimes called: the practice of right mindfulness; sometimes called: the ever-still road; sometimes called: gathering in liberation.

“Sons of the Buddha! In the world Joy the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.

The World Gate-Bolt: The Names of the Four Truths

“Sons of the Buddha! The noble truth of suffering as spoken of in this Sahā world is, in that world Gate-Bolt, sometimes called: the mark of ruin; sometimes called: like an unfired vessel (like a vessel of clay not yet brought to the fire); sometimes called: made by the self; sometimes called: the body of the destinies; sometimes called: flowing on again and again; sometimes called: the gate of many evils; sometimes called: suffering by its very nature; sometimes called: to be cast away; sometimes called: without savor; sometimes called: coming and going.

“Sons of the Buddha! The noble truth of the origination of suffering, as spoken of, is in that world Gate-Bolt sometimes called: formation; sometimes called: rancorous poison; sometimes called: conjunction; sometimes called: the link of feeling; sometimes called: the mind of self; sometimes called: mixed poison; sometimes called: an empty designation; sometimes called: going athwart; sometimes called: burning distress; sometimes called: alarm.

“Sons of the Buddha! The noble truth of the cessation of suffering, as spoken of, is in that world Gate-Bolt sometimes called: without accumulation; sometimes called: not to be got at; sometimes called: a wondrous medicine; sometimes called: what cannot be broken; sometimes called: without attachment; sometimes called: immeasurable; sometimes called: vast; sometimes called: a factor of awakening; sometimes called: free of defilement; sometimes called: without obstruction.

“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, as spoken of, is in that world Gate-Bolt sometimes called: the practice of security; sometimes called: free of desire; sometimes called: ultimately real; sometimes called: entering the meaning; sometimes called: ultimate in its nature; sometimes called: pure manifestation; sometimes called: gathering in mindfulness; sometimes called: going toward liberation; sometimes called: rescue; sometimes called: excellent practice.

“Sons of the Buddha! In the world Gate-Bolt the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.

The World Resounding Voice: The Names of the Four Truths

“Sons of the Buddha! The noble truth of suffering as spoken of in this Sahā world is, in that world Resounding Voice, sometimes called: the hidden flaw (harboring a defect within); sometimes called: the world; sometimes called: that on which things rest; sometimes called: arrogance; sometimes called: the nature of defiled clinging; sometimes called: the racing current (a swift torrent); sometimes called: not to be delighted in; sometimes called: concealment; sometimes called: swift perishing; sometimes called: hard to tame.

“Sons of the Buddha! The noble truth of the origination of suffering, as spoken of, is in that world Resounding Voice sometimes called: needing to be subdued; sometimes called: where the mind goes; sometimes called: able to bind; sometimes called: arising with each remembrance; sometimes called: reaching to the furthest edge; sometimes called: conjoined together; sometimes called: discrimination; sometimes called: a gate; sometimes called: drifting; sometimes called: hidden and covered.

“Sons of the Buddha! The noble truth of the cessation of suffering, as spoken of, is in that world Resounding Voice sometimes called: no place to rest upon; sometimes called: not to be grasped; sometimes called: turning back; sometimes called: free of contention; sometimes called: small; sometimes called: great; sometimes called: well purified; sometimes called: inexhaustible; sometimes called: broad and wide; sometimes called: beyond price.

“Sons of the Buddha! The noble truth of the path that leads to the cessation of suffering, as spoken of, is in that world Resounding Voice sometimes called: contemplation; sometimes called: able to crush the foe; sometimes called: the seal of full knowing; sometimes called: able to enter the nature; sometimes called: hard to stand against; sometimes called: meaning without limit; sometimes called: the wisdom that can enter; sometimes called: the path of concord; sometimes called: ever unmoving; sometimes called: the surpassing meaning.

“Sons of the Buddha! In the world Resounding Voice the four noble truths are expounded, and there are names such as these to the number of four hundred koṭis of ten thousands; conforming to the minds of sentient beings, they all bring them to be tamed.

The Conclusion Extended to the Ten Directions (Chengguan's outline): Host and Companion, Layer upon Layer without End

“Sons of the Buddha! Just as, within this Sahā world, the four noble truths are expounded and have four hundred koṭis of ten thousands of names, so likewise: in the east, in worlds a hundred thousand koṭis in number, numberless and measureless, boundless and beyond compare, uncountable, unnameable, unthinkable, immeasurable, unspeakable, all the worlds to the very ends of the Dharma realm and of the realm of space — within each and every one of those worlds the four noble truths are expounded, and these too each have four hundred koṭis of ten thousands of names; conforming to the minds of sentient beings, they all bring them to be tamed. As with the east, so also with the south, the west, and the north, with the four intermediate quarters, with the zenith and the nadir.

“Sons of the Buddha! As the Sahā world has all that has been said above, so in the worlds of the ten directions, all those worlds likewise each have names of this kind. In the worlds of the ten directions, within each and every world, the expounding of the noble truth of suffering has a hundred koṭis of myriads of kinds of names, and the expounding of the noble truth of origination, the noble truth of cessation, and the noble truth of the path likewise each has a hundred koṭis of myriads of kinds of names; all of them in conformity with what the minds of sentient beings delight in, bringing them to be tamed.”

The Light Shines upon This Three-Thousandfold Great-Thousand World-System: The World-Honored One Releases Light, and Ten Great Bodhisattvas of the Ten Directions Come and Gather

At that time the World-Honored One released a hundred koṭis of rays of light from the wheel-marks beneath his two feet, illuminating, within this three-thousandfold great-thousand world-system, a hundred koṭis of Jambudvīpas (the continent to the south), a hundred koṭis of Pūrvavidehas (the continent to the east), a hundred koṭis of Godānīyas (the continent to the west), a hundred koṭis of Uttarakurus (the continent to the north), a hundred koṭis of great seas, a hundred koṭis of encircling mountains, a hundred koṭis of events of a bodhisattva's taking birth, a hundred koṭis of events of a bodhisattva's going forth from the household, a hundred koṭis of events of a tathāgata's accomplishing right awakening, a hundred koṭis of events of a tathāgata's turning the wheel of the Dharma, a hundred koṭis of events of a tathāgata's entering nirvāṇa, a hundred koṭis of Sumerus, kings of mountains, a hundred koṭis of Heavens of the Multitudes of the Four Heavenly Kings, a hundred koṭis of Heavens of the Thirty-Three, a hundred koṭis of Yāma Heavens, a hundred koṭis of Tuṣita Heavens, a hundred koṭis of Heavens of Delight in Emanations, a hundred koṭis of Heavens of Free Enjoyment of Others' Emanations, a hundred koṭis of Heavens of the Multitudes of Brahmā, a hundred koṭis of Heavens of Radiant Sound, a hundred koṭis of Heavens of Universal Purity, a hundred koṭis of Heavens of Vast Fruit, a hundred koṭis of Heavens of the Ultimate of Form; and everything whatsoever within them all appeared plainly and manifestly.

Just as it is here — one sees the Buddha, the World-Honored One, seated upon the lion throne of the lotus treasury, with bodhisattvas as many as the dust-motes of ten buddha-lands surrounding him together — so within those hundred koṭis of Jambudvīpas a hundred koṭis of tathāgatas were seated in just the same way. All of it was by reason of the Buddha's spiritual power: in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of ten buddha-lands, came to the place of the Buddha. Their names were these: the bodhisattva Mañjuśrī, the bodhisattva Foremost in Awakening, the bodhisattva Foremost in Wealth, the bodhisattva Foremost in Jewels, the bodhisattva Foremost in Virtue, the bodhisattva Foremost in Vision, the bodhisattva Foremost in Diligence, the bodhisattva Foremost in Dharma, the bodhisattva Foremost in Wisdom, the bodhisattva Foremost in Worthiness.

The lands from which these bodhisattvas came were these: the world Golden Color, the world Wondrous Color, the world Lotus Color, the world Campaka-Flower Color, the world Utpala-Flower Color, the world Golden Color, the world Jewel Color, the world Adamantine Color, the world Crystal Color, the world Equal Color. Each of these bodhisattvas had purely cultivated the holy life in the place of a buddha, and the buddhas on whom they relied were these: the Buddha Unmoving Wisdom, the Buddha Unobstructed Wisdom, the Buddha Liberation Wisdom, the Buddha Deportment Wisdom, the Buddha Bright-Mark Wisdom, the Buddha Ultimate Wisdom, the Buddha Most Excellent Wisdom, the Buddha Sovereign Wisdom, the Buddha Brahmā Wisdom, the Buddha Contemplating Wisdom.

At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke verses such as these:

“If someone sees the one who is rightly awakened, and sees only that he is liberated and has departed from the outflows (the seeping away that the afflictions are), and sees only that he clings to nothing in any world — such seeing is still not the eye of the realized path.

“If someone knows that the substance and the marks of the Tathāgata are alike without anything at all, and by cultivating in this way arrives at clear penetration, that person will quickly become a buddha.

“One who can see this world and whose mind does not waver, and who toward the body of the Buddha likewise does not waver — such a one will become an excellent knower.

“If, toward the Buddha and toward the Dharma, the mind understands the two to be equal, and the thought that divides them into two sides no longer comes before one — such a one will step into a station hard to fathom.

“If one sees the Buddha and one's own self as equal and abides at rest therein, with nothing dwelt in and nothing entered — such a one will become a person rarely met with in the world.

“Form and feeling have no number that can be reckoned, and perception, formations, and consciousness are likewise; if one can know them so, one will become a Great Muni (a sage of the great silence).

“Views of the world and views beyond the world — all of them he can pass beyond, and yet he can skillfully know the dharmas; such a one will accomplish a vast radiance.

“If toward omniscience one gives rise to the mind that dedicates and directs, and sees also that this mind which gives rise is from the first without any arising — such a one will obtain a vast renown.

“Sentient beings from the first have no birth, nor have they any perishing; if one obtains a wisdom such as this, one will accomplish the unsurpassed path.

“Within one he understands the measureless, and within the measureless he understands one; understanding that these two arise from one another — such a one will accomplish fearlessness.”

The Light Passes beyond This World and Shines Everywhere upon Ten Buddha-Lands to the East: Such Is the Dharma of the Buddhas

At that time the light passed beyond this world and shone everywhere upon ten buddha-lands to the east; and to the south, to the west, to the north, and in the four intermediate directions (southeast, southwest, northeast, northwest) and above and below, it was likewise. Within each and every one of those worlds there were a hundred koṭis of Jambudvīpas, and so on up to a hundred koṭis of Heavens of the Ultimate of Form; and everything whatsoever within them all appeared plainly and manifestly. Just as it is here — one sees the Buddha, the World-Honored One, seated upon the lion throne of the lotus treasury, with bodhisattvas as many as the dust-motes of ten buddha-lands surrounding him together — so within each and every one of those worlds there were a hundred koṭis of Jambudvīpas and a hundred koṭis of tathāgatas, seated in just the same way. All of it was by reason of the Buddha's spiritual power: in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of ten buddha-lands, came to the place of the Buddha. Those great bodhisattvas were the ten, Mañjuśrī and the rest; the lands from which they came were the ten, the world Golden Color and the rest; the buddhas whom they had served from of old were the ten, the Tathāgata Unmoving Wisdom and the rest.

At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke verses such as these:

“Sentient beings are without wisdom, wounded and poisoned by that thorn which is craving; for their sake he seeks awakening — such is the Dharma of the buddhas.

“Seeing all dharmas everywhere, he can let go of both sides, existence and nonexistence; his work of the path accomplished, he never turns back, and he turns this wheel of the Dharma that has no equal.

“Through kalpas inconceivably long he vigorously cultivates every gate of practice, and it is in order to deliver sentient beings — this is the power of the Great Seer (the Buddha).

“The Guiding Master has subdued the hosts of Māra, valiant and strong, whom none can overcome; within the light he sets forth the subtle meaning — it is by reason of compassion that he does so.

“With his mind of wisdom he breaks through the obstructions that the afflictions are, and in a single thought he sees everything — this is the spiritual power of the Buddha.

“Striking the drum of the right Dharma, he rouses and wakes the buddha-lands of the ten directions and makes them all turn toward awakening — the power of sovereign freedom can do this.

“Without destroying the boundless realms, he can roam through koṭis of buddha-lands; toward all things that exist he clings to nothing — such sovereign freedom is like a buddha's.

“The buddhas are like empty space, ultimate and constantly pure; to call them to mind is to give rise to joy — the vows of such persons will all be fulfilled.

“Within each and every hell he passes through measureless kalpas; and it is for the sake of delivering sentient beings that he can bear suffering such as this.

“Not begrudging his own body and life, he constantly guards the Dharma of the buddhas; without the clinging to a self, his mind is harmonious and pliant — thus can one obtain the path of the Tathāgata.”

The Light Passes beyond Ten Worlds and Shines Everywhere upon a Hundred Worlds to the East: Some See the Eight Aspects Displayed (Chengguan's Outline)

At that time the light passed beyond ten worlds and shone everywhere upon a hundred worlds to the east; and to the south, to the west, to the north, and in the four intermediate directions and above and below, it was likewise. Within those worlds there were a hundred koṭis of Jambudvīpas, and so on up to a hundred koṭis of Heavens of the Ultimate of Form; and everything whatsoever within them all appeared plainly and manifestly. Within each and every one of those Jambudvīpas the Tathāgata was seen seated upon the lion throne of the lotus treasury, with bodhisattvas as many as the dust-motes of ten buddha-lands surrounding him together. All of it was by reason of the Buddha's spiritual power: in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of ten buddha-lands, came to the place of the Buddha. Those great bodhisattvas were the ten, Mañjuśrī and the rest; the lands from which they came were the ten, the world Golden Color and the rest; the buddhas whom they had served from of old were the ten, the Tathāgata Unmoving Wisdom and the rest.

At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke verses such as these:

“The Buddha has fully understood that dharmas are like a conjuring, penetrating them without obstruction; his mind is pure and has departed from every clinging, and therefore he can tame the multitudes of beings.

“Some see the manner of his first birth, his wondrous color like a mountain of gold, abiding in this body of the last birth, forever the bright moon among human beings.

“Some see him at the time of his walking meditation, complete in measureless merit, right mindfulness and wisdom both of them skillful, with the lion's stride of a great man.

“Some see his deep blue eyes contemplating the ten directions; at times he shows a slight smile, and it is in order to accord with the wishes of sentient beings.

“Some see him give the lion's roar, his bodily marks excellent and beyond compare, displaying the last of his births, with not one word that he speaks that is not true.

“Some see him go forth from the household, liberated from every bond, cultivating and ordering the practices of the buddhas, constantly delighting to contemplate quiescence.

“Some see him seated at the site of awakening, awake to all dharmas, arrived at the far shore of merit; the darkness of folly and the afflictions are alike exhausted.

“Some see this excellent man, complete in the vast mind of compassion, turning the subtle wheel of the Dharma and delivering measureless sentient beings.

“Some see him give the lion's roar, his majestic light most singular, surpassing every world, the power of his supernormal penetrations without equal.

“Some see his mind at rest and still, as when a lamp of the world is forever extinguished; and yet in every manner he displays supernormal penetrations — the realm of the ten powers can be thus.”

The Light Passes beyond a Hundred Worlds and Shines Everywhere upon a Thousand Worlds to the East: The Buddha Is Not the Aggregates, Elements, and Bases of the World

At that time the light passed beyond a hundred worlds and shone everywhere upon a thousand worlds to the east; and to the south, to the west, to the north, and in the four intermediate directions and above and below, it was likewise. Within each and every one of those worlds there were a hundred koṭis of Jambudvīpas, and so on up to a hundred koṭis of Heavens of the Ultimate of Form; and everything whatsoever within them all appeared plainly and manifestly. Within each and every one of those Jambudvīpas the Tathāgata was seen seated upon the lion throne of the lotus treasury, with bodhisattvas as many as the dust-motes of ten buddha-lands surrounding him together. All of it was by reason of the Buddha's spiritual power: in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of ten buddha-lands, came to the place of the Buddha. Those great bodhisattvas were the ten, Mañjuśrī and the rest; the lands from which they came were the ten, the world Golden Color and the rest; the buddhas whom they had served from of old were the ten, the Tathāgata Unmoving Wisdom and the rest.

At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke verses such as these:

“Toward the profound Dharma the Buddha is penetrating, and none can be his equal; sentient beings cannot understand it, and so he reveals and expounds it for them in due order.

“The self's own nature has never once existed, and all that is mine is likewise empty and still; how then should the tathāgatas come to have a body of their own?

“He who is liberated and complete in knowledge and conduct is beyond reckoning in number and has none to stand beside him; the world's various measurings that infer from causes, wishing to seek out a fault in him, cannot find one.

“The Buddha is not the aggregates, the elements, and the bases, those dharmas of birth-and-death that belong to the world; dharmas reckoned by number cannot constitute him — and therefore he is called the lion among men.

“His own nature is from the first empty and still, inwardly and outwardly he is liberated, and he has departed from every deluded thought — the Dharma that has no equal is just so.

“His nature is constantly unmoving, without a self and without coming or going; and yet he can wake the world and tame boundless sentient beings, all of them.

“Constantly he delights to contemplate quiescence: it is one mark and there is no second; his mind neither increases nor decreases, and yet he displays measureless spiritual power.

“He does not perform those practices of karmic recompense and causal conditions that sentient beings perform, and yet he can fully understand them without obstruction — the Dharma of the Well-Gone is just so.

“Sentient beings of every kind turn and turn without ceasing in the ten directions; the Tathāgata gives rise to no discrimination toward them, and yet delivers these boundless kinds.

“The buddhas are of the color of true gold; they are not really existent, and yet they are everywhere within all that exists; and according to what the minds of sentient beings delight in, they expound for them the Dharma of quiescence.”

The Light Passes beyond a Thousand Worlds and Shines Everywhere upon Ten Thousand Worlds to the East: Deeds Such as These Are to Be Done

At that time the light passed beyond a thousand worlds and shone everywhere upon ten thousand worlds to the east; and to the south, to the west, to the north, and in the four intermediate directions and above and below, it was likewise. Within each and every one of those worlds there were a hundred koṭis of Jambudvīpas, and so on up to a hundred koṭis of Heavens of the Ultimate of Form; and everything whatsoever within them all appeared plainly and manifestly. Within each and every one of those Jambudvīpas the Tathāgata was seen seated upon the lion throne of the lotus treasury, with bodhisattvas as many as the dust-motes of ten buddha-lands surrounding him together. All of it was by reason of the Buddha's spiritual power: in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of ten buddha-lands, came to the place of the Buddha. Those great bodhisattvas were the ten, Mañjuśrī and the rest; the lands from which they came were the ten, the world Golden Color and the rest; the buddhas whom they had served from of old were the ten, the Tathāgata Unmoving Wisdom and the rest.

At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke verses such as these:

“Give rise to the vast mind of compassion, rescue and protect all sentient beings, and forever come out beyond the throngs of humans and gods — deeds such as these are to be done.

“Let the mind constantly believe in and delight in the Buddha, let that mind not turn back, and draw near to the tathāgatas — deeds such as these are to be done.

“Aspire to and delight in the merit of the Buddha, let that mind never retreat, and abide within a cool and clear wisdom — deeds such as these are to be done.

“Within all the deportments, constantly call to mind the merit of the Buddha, with never a moment's break by day or by night — deeds such as these are to be done.

“Contemplate the boundless three times, learn the merit of those buddhas, and constantly be without a mind of weariness — deeds such as these are to be done.

“Contemplate the true mark of one's own body, that all of it is quiescent, and depart from the two clingings, to a self and to no-self — deeds such as these are to be done.

“Contemplate the minds of sentient beings equally, give rise to no discriminations, and enter the realm of the real — deeds such as these are to be done.

“To be able to lift up boundless worlds entire, to be able to drink dry all the seas everywhere — such power of supernormal penetration and wisdom: deeds such as these are to be done.

“Ponder the lands of every kind, the difference between those with the marks of form and those without, and be able to know them all — deeds such as these are to be done.

“The dust-motes of the lands of the ten directions, reckoning one dust-mote as one buddha, and being able to know their number — deeds such as these are to be done.”

The Light Passes beyond Ten Thousand Worlds and Shines Everywhere upon a Hundred Thousand Worlds to the East: The Tathāgata Is Not Seen by Marks of Form

At that time the light passed beyond ten thousand worlds and shone everywhere upon a hundred thousand worlds to the east; and to the south, to the west, to the north, and in the four intermediate directions and above and below, it was likewise. Within each and every one of those worlds there were a hundred koṭis of Jambudvīpas, and so on up to a hundred koṭis of Heavens of the Ultimate of Form; and everything whatsoever within them all appeared plainly and manifestly. Within each and every one of those Jambudvīpas the Tathāgata was seen seated upon the lion throne of the lotus treasury, with bodhisattvas as many as the dust-motes of ten buddha-lands surrounding him together. All of it was by reason of the Buddha's spiritual power: in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of ten buddha-lands, came to the place of the Buddha. Those great bodhisattvas were the ten, Mañjuśrī and the rest; the lands from which they came were the ten, the world Golden Color and the rest; the buddhas whom they had served from of old were the ten, the Tathāgata Unmoving Wisdom and the rest.

At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke verses such as these:

“If by majestic marks of virtue, by the body of form, and by clan one regards the Tamer among men — this is the topsy-turvy view of a diseased eye, and such a one cannot know the most excellent Dharma.

“The Tathāgata's form and figure and all his marks and signs no world at all can measure; though one should ponder together for koṭis of nayutas of kalpas, his form and majestic virtue would only turn the more boundless.

“The Tathāgata does not take marks of form for his nature, but is only the markless Dharma of quiescence; yet his bodily marks and deportments are complete in every particular, and the world, each according to what it delights in, is able to see them.

“The Buddha's Dharma is subtle and hard to measure, and no speech whatever can touch it; it is neither something made by combining nor something not combined; its nature is quiescent and without any marks.

“The Buddha's body is from the first unborn and has passed beyond frivolous talk; it is not the differentiated dharma of a heap of five aggregates; one who has obtained the power of sovereign freedom alone can have a settled seeing, and what he practices is fearless and has departed from the way of words.

“Body and mind are alike equal, and inwardly and outwardly there is liberation; through eternal kalpas he abides in right mindfulness, with nothing clung to and nothing that binds.

“One whose mind is pure and gives out light is unstained wherever he goes; there is no place his eye of wisdom does not reach, and vastly he benefits sentient beings.

“One body becomes measureless bodies, and measureless bodies become one body again; knowing the worlds of every kind, he displays his form filling every place.

“This body has come from nowhere at all, nor has it been heaped up into anything; it is only because of the discriminating of sentient beings that the Buddha is seen to have bodies of every kind.

“It is the mind that discriminates the world, and this mind is itself without anything at all; the Tathāgata knows this Dharma — and it is thus that one sees the Buddha's body.”

The Light Passes beyond a Hundred Thousand Worlds and Shines Everywhere upon a Million Worlds to the East: Letting Go of Both One and Many, One Enters the Merit of the Buddha

At that time the light passed beyond a hundred thousand worlds and shone everywhere upon a million worlds to the east; and to the south, to the west, to the north, and in the four intermediate directions and above and below, it was likewise. Within each and every one of those worlds there were a hundred koṭis of Jambudvīpas, and so on up to a hundred koṭis of Heavens of the Ultimate of Form; and everything whatsoever within them all appeared plainly and manifestly. Within each and every one of those Jambudvīpas the Tathāgata was seen seated upon the lion throne of the lotus treasury, with bodhisattvas as many as the dust-motes of ten buddha-lands surrounding him together. All of it was by reason of the Buddha's spiritual power: in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of ten buddha-lands, came to the place of the Buddha. Those great bodhisattvas were the ten, Mañjuśrī and the rest; the lands from which they came were the ten, the world Golden Color and the rest; the buddhas whom they had served from of old were the ten, the Tathāgata Unmoving Wisdom and the rest.

At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke verses such as these:

“The Tathāgata is most sovereignly free, come out beyond the world and leaning upon nothing, complete in every merit, delivering the sentient beings that are within all the states of existence.

“No staining and no grasping; no thinking and no dependence; his nature cannot be measured, and all who see him praise him.

“His light is everywhere and pure, the encumbering bonds of dust and toil are washed wholly clean, and unwavering he has departed from both sides, existence and nonexistence — this is the wisdom of the Tathāgata.

“If someone sees the Tathāgata with body and mind alike departed from discrimination, then as to all dharmas he has forever come out from every doubt and hindrance.

“Within all the worlds, everywhere he turns the wheel of the Dharma; yet in truth there is no own-nature and there is nothing turned — this is the Guiding Master's expounding by skillful means.

“Toward the Dharma there is no doubt, all frivolous talk is forever cut off, and no discriminating mind arises — this is to call to mind the awakening of the Buddha.

“To know the dharmas in all their differences and yet not cling to speech, so that there is neither one nor many — this is called according with the teaching of the Buddha.

“Within the many there is no own-nature of one, and within one there is no many; letting go of both in this way, one enters everywhere into the merit of the Buddha.

“Sentient beings and the lands are all of them quiescent; with nothing leaned upon and no discrimination — thus can one enter the awakening of the Buddha.

“Sentient beings and the lands: to say that they are one or that they are different is in neither case attainable; to be able to contemplate this well is called knowing the meaning of the Buddha's Dharma.”

The Light Passes beyond a Million Worlds and Shines Everywhere upon a Koṭi of Worlds to the East: This Is the Power of Skillful Means

At that time the light passed beyond a million worlds and shone everywhere upon a koṭi of worlds to the east; and to the south, to the west, to the north, and in the four intermediate directions and above and below, it was likewise. Within each and every one of those worlds there were a hundred koṭis of Jambudvīpas, and so on up to a hundred koṭis of Heavens of the Ultimate of Form; and everything whatsoever within them all appeared plainly and manifestly. Within each and every one of those Jambudvīpas the Tathāgata was seen, each severally, seated upon the lion throne of the lotus treasury, with bodhisattvas as many as the dust-motes of ten buddha-lands surrounding him together. All of it was by reason of the Buddha's spiritual power: in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of ten buddha-lands, came to the place of the Buddha. Those great bodhisattvas were the ten, Mañjuśrī and the rest; the lands from which they came were the ten, the world Golden Color and the rest; the buddhas whom they had served from of old were the ten, the Tathāgata Unmoving Wisdom and the rest.

At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke verses such as these:

“His wisdom is without equal and the Dharma is without bound; he passes beyond the sea of all existence and arrives at the far shore; the measure of his life-span and his light are alike beyond compare — this is the power of skillful means of one who has this merit.

“All the Dharma of the buddhas he can clearly and fully understand; constantly he contemplates the three times without weariness; and though he takes objects as his conditions, he gives rise to no discrimination — this is the power of skillful means of one who is beyond conceiving.

“He delights to contemplate sentient beings, yet has no notion that a being really is born; he sees the destinies everywhere, yet has no notion that a destiny really is; constantly he abides in the stillness of meditative concentration, and his mind is bound to nothing — this is the power of skillful means of an unobstructed wisdom.

“Skillfully he penetrates all dharmas; with right mindfulness he diligently cultivates the path of nirvāṇa; he delights in liberation and departs from what is unequal — this is the power of skillful means of one who is quiescent.

“He is able to urge others toward the awakening of the Buddha, toward the omniscience that is like the Dharma realm, and skillfully to teach and transform sentient beings so that they enter the true truth — this is the power of skillful means of one who abides in the mind of a buddha.

“Whatever Dharma the Buddha expounds he can accord with and enter; his vast wisdom is without obstruction; and every gate of practice in every place he has already reached — this is the power of skillful means of one who cultivates in sovereign freedom.

“Constantly he abides in nirvāṇa as in empty space, and manifests transformations according to the minds of sentient beings, with no place he does not reach; this is to take the markless as a mark — the power of skillful means of one who has arrived where it is hard to arrive.

“Day and night, sun and moon, and years and kalpas, and the marks of formation and destruction of a world from its beginning to its end — thus he calls them to mind and knows them all — this is the power of skillful means of the wisdom that penetrates the numbering of times and seasons.

“All sentient beings have birth and have cessation, those with form and those without form, those with perception and those without perception, and all their names he can know — this is the power of skillful means of one who abides in a realm hard to conceive.

“The three times, past, present, and future, and all their speech he can fully understand, and he knows further that the three times are wholly equal — this is the power of skillful means of an understanding beyond compare.”

The Light Passes beyond a Koṭi of Worlds and Shines Everywhere upon Ten Koṭis of Worlds to the East: This Is His Practice

At that time the light passed beyond a koṭi of worlds and shone everywhere upon ten koṭis of worlds to the east; and to the south, to the west, to the north, and in the four intermediate directions and above and below, it was likewise. Within each and every one of those worlds there were a hundred koṭis of Jambudvīpas, and so on up to a hundred koṭis of Heavens of the Ultimate of Form; and everything whatsoever within them all appeared plainly and manifestly. Within each and every one of those Jambudvīpas the Tathāgata was seen seated upon the lion throne of the lotus treasury, with bodhisattvas as many as the dust-motes of ten buddha-lands surrounding him together. All of it was by reason of the Buddha's spiritual power: in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of ten buddha-lands, came to the place of the Buddha. Those great bodhisattvas were the ten, Mañjuśrī and the rest; the lands from which they came were the ten, the world Golden Color and the rest; the buddhas whom they had served from of old were the ten, the Tathāgata Unmoving Wisdom and the rest.

At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke verses such as these:

“Vast austerities he cultivates one and all, diligent day and night without weariness or sloth; having crossed already where it is hard to cross, he gives the lion's roar and teaches and transforms sentient beings everywhere — this is his practice.

“Sentient beings turn and turn in the sea of craving, covered over by the net of ignorance, greatly pressed by grief and suffering; the most benevolent and valiant one has cut all of this off, and vows that sentient beings too shall do so — this is his practice.

“The world gives itself to license and clings to the five desires, and by unreal discrimination undergoes manifold suffering; upholding the Buddha's teaching, he constantly gathers in his mind, and vows to deliver sentient beings such as these — this is his practice.

“Sentient beings cling to a self and fall into birth-and-death, and though they seek the limit of birth-and-death it cannot be found; serving the tathāgatas everywhere, he obtains the wondrous Dharma and expounds it for those beings — this is his practice.

“Sentient beings have nothing to rely upon and are bound about by sickness, constantly sinking into the evil destinies and giving rise to the three poisons, which burn constantly as a great fire's fierce blaze; with a purified mind he delivers them — this is his practice.

“Sentient beings are deluded and have lost the right path, constantly walking upon crooked bypaths and entering a house of darkness; for them he greatly kindles the lamp of the right Dharma and is forever their illumination — this is his practice.

“Sentient beings drift and sink in the sea of all existence, their griefs and hardships without shore and with no place to rest; for them he builds the vast ship of the Dharma and causes them all to be ferried across — this is his practice.

“Sentient beings are without knowledge and do not see the root, and are amid the perils of delusion and mad folly; the Buddha pities them and raises up the bridge of the Dharma, and by right mindfulness causes them to mount it — this is his practice.

“Seeing sentient beings walking upon a perilous road, constantly pressed by the suffering of old age, sickness, and death, he cultivates skillful means of every kind without limit and vows that he shall deliver them all — this is his practice.

“Hearing the Dharma, he believes and understands and has no doubt; fully understanding that own-nature is empty and still, he is neither startled nor afraid; following the kinds of forms he enters the six destinies throughout the ten directions and teaches and transforms the throngs of the deluded everywhere — this is his practice.”

The Light Passes beyond Ten Koṭis of Worlds and Shines Everywhere to the End of the Dharma Realm and of the Realm of Empty Space: The Buddha Pervades Empty Space in Just This Way

At that time the light passed beyond ten koṭis of worlds and shone everywhere upon a hundred koṭis of worlds to the east, a thousand koṭis of worlds, a hundred thousand koṭis of worlds, nayutas of koṭis of worlds, a hundred nayutas of koṭis of worlds, a thousand nayutas of koṭis of worlds, a hundred thousand nayutas of koṭis of worlds, and, in this manner, worlds numberless, measureless, boundless, matchless, uncountable, unnameable, unthinkable, unweighable, unspeakable, all the worlds to the end of the Dharma realm and of the realm of empty space; and to the south, to the west, to the north, and in the four intermediate directions and above and below, it was likewise. Within each and every one of those worlds there were a hundred koṭis of Jambudvīpas, and so on up to a hundred koṭis of Heavens of the Ultimate of Form; and everything whatsoever within them all appeared plainly and manifestly. Within each and every one of those Jambudvīpas the Tathāgata was seen seated upon the lion throne of the lotus treasury, with bodhisattvas as many as the dust-motes of ten buddha-lands surrounding him together. All of it was by reason of the Buddha's spiritual power: in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of ten buddha-lands, came to the place of the Buddha. Those great bodhisattvas were the ten, Mañjuśrī and the rest; the lands from which they came were the ten, the world Golden Color and the rest; the buddhas whom they had served from of old were the ten, the Tathāgata Unmoving Wisdom and the rest.

At that time the bodhisattva Mañjuśrī of all places, each in the place of the buddha where he was, sent forth his voice at the same time and spoke verses such as these:

“In a single thought he contemplates measureless kalpas everywhere, with no going, no coming, and no abiding; thus he knows the affairs of the three times, and passing beyond all skillful means he accomplishes the ten powers.

“Throughout the ten directions his fair renown is beyond compare; forever departed from all calamities, he is constantly joyful; he arrives everywhere within all the lands, and broadly for sentient beings he proclaims a Dharma such as this.

“For the benefit of sentient beings he makes offerings to the buddhas, and according to his intention obtains a corresponding fruit; toward all dharmas he is able to accord and to know, and throughout the ten directions he displays spiritual power.

“From his first offering to the buddhas his mind has been gentle and forbearing; he enters deep meditative concentration and contemplates the nature of dharmas; everywhere he urges sentient beings to give rise to the mind of the path — and by this he swiftly accomplishes the unsurpassed fruit.

“He seeks the Dharma in the ten directions with a disposition that makes no distinction; he cultivates merit in order that it be perfectly complete; and the two marks, existence and nonexistence, are wholly extinguished — such a one, where the Buddha is concerned, truly sees.

“Everywhere he goes to the lands of the ten directions, broadly expounding the wondrous Dharma and raising up benefit and profit, abiding in the true limit and not wavering — the merit of such a one is equal to a buddha's.

“The subtle wheel of the Dharma that the Tathāgata turns is in every part a limb of awakening; if one is able, having heard it, to awaken and enter the nature of dharmas — such a one constantly sees the Buddha.

“Not seeing that the ten powers are empty, like a conjuring, then though one looks it is as not looking, as when a blind man looks; one who grasps at marks with a discriminating mind does not see the Buddha, and only by departing from clinging altogether is one able to see.

“Sentient beings differ in every way according to their own deeds, and the inward and the outward of the ten directions are hard to see through to the end; the Buddha's body is unobstructed and fills the ten directions everywhere, and it likewise cannot be seen through to the end.

“Just as within empty space there are measureless buddha-lands, which come not and go not and yet fill the ten directions everywhere, and whose arising, forming, and perishing lean upon nothing at all — so too does the Buddha pervade empty space.”

Round One · Mañjuśrī questions Foremost in Awakening: the nature of mind is one, why is it that there are seen to be all kinds of differences

At that time the bodhisattva Mañjuśrī questioned the bodhisattva Foremost in Awakening, saying:

“Son of the Buddha! The very substance and nature of mind is only one. Why then are there seen to be all kinds of differences? That is to say: some go on to a good destiny and some go on to an evil destiny; some have all their faculties complete and some have faculties that are defective; the manner in which they take birth is in some cases the same and in some cases different; their appearance is in some cases handsome and in some cases ugly; and the pain and the pleasure they undergo are each not the same. Moreover, deeds do not know mind, and mind does not know deeds either; what is undergone does not know its recompense, and the recompense does not know what is undergone either; mind does not know what is undergone, and what is undergone does not know mind either; the cause does not know the condition, and the condition does not know the cause either; wisdom does not know its object, and the object does not know wisdom either.”

At that time the bodhisattva Foremost in Awakening answered in verse, saying:

“The benevolent one asks this principle today in order to let beings who are in the dark be opened to clarity and awakened. I answer in accordance with the very nature of the Dharma, as it truly is; may the benevolent one listen closely.

“All dharmas have no operation by which they could act or do anything, nor do they have any substantial nature. For this very reason, all those dharmas, each and every one of them, do not know one another.

“It is like the water in a river: the swift current races and rushes onward, and one wave and another wave, each and every one, do not know one another; and all dharmas are just like this.

“It is also like one great mass of fire: the fierce flames blaze up all at the same time, and one flame and another flame, each and every one, do not know one another; and all dharmas are just like this.

“It is also like a long wind rising: whatever thing it meets it can stir and fan, and the wind and the things, each and every one, do not know one another; and all dharmas are just like this.

“It is also like the many earth-elements (the various strata of soil that make up the great earth): layer upon layer they rest depending one upon another, and each and every one they do not know one another; and all dharmas are just like this.

“Eye, ear, nose, tongue, and body, together with mind and thought — these various faculties of sentient awareness — are what beings rely upon as they turn on and on through birth and death for a long time; and yet within them there is no master who does the turning.

“The nature of the Dharma has from the first never arisen; it is only in accordance with conditions that it manifests and so appears to have arisen. Within this manifesting there is neither anything that does the manifesting nor any thing that is manifested.

“Eye, ear, nose, tongue, and body, together with mind and thought — these various faculties of sentient awareness — are all of them empty and without any nature of their own; it is only because a deluded mind discriminates that they seem to be there.

“If one can observe in accordance with principle and as things truly are, then one sees that nothing at all has a nature of its own. Such a Dharma-eye is inconceivable, and such a seeing is not an inverted seeing.

“Call it real, or call it unreal; call it false, or call it not false; call it worldly, or call it world-transcending — all of this is no more than a way of speaking, borrowed from words.”

Round Two · Mañjuśrī questions Foremost in Wealth: beings are originally not beings, why then does the Tathāgata teach them in accordance with all their circumstances

At that time the bodhisattva Mañjuśrī questioned the bodhisattva Foremost in Wealth, saying:

“Son of the Buddha! All beings are, from the first, not really existing beings. Why then does the Tathāgata, in accordance with their season, in accordance with their span of life, in accordance with their bodily form, in accordance with their conduct, in accordance with their understanding, in accordance with their speech and discourse, in accordance with what their minds delight in, in accordance with their skillful means, in accordance with their thinking, in accordance with their observing, manifest a buddha-body for them in the midst of beings of all these kinds, and so teach, transform, and discipline them?”

At that time the bodhisattva Foremost in Wealth answered in verse, saying:

“This is the domain traversed by those who delight in quiescence and who are widely learned. I expound it for the benevolent one; the benevolent one should now receive and hear it.

“Discriminate and observe within your own body: which thing here is the self? If one can understand it in this way, he has penetrated whether the self exists or does not exist.

“This body is set up by borrowing a host of conditions; the place where it dwells has no fixed direction. One who truly understands this body will have no attachment within it.

“Observe this body well, and everything is seen distinctly; knowing that all dharmas are false, one no longer gives rise to a mind that discriminates.

“Through what does the span of life arise? And through what does it fall away and perish? It is like a whirling wheel of fire (the false appearance one sees when a torch is swung in a circle): neither its beginning nor its end can be known.

“One who has wisdom is able to observe that everything that ‘exists’ is impermanent, that all dharmas are empty and without self, and so is forever parted from every mark that is grasped at.

“The many recompenses arise in accordance with the force of deeds; like a dream, they are not real; from moment to moment they are constantly perishing — as the moment before, so also the moment after.

“The various dharmas that the world sees take mind alone as their master; each grasps at all sorts of marks in accordance with his own understanding, and all of it is inverted and not as things truly are.

“All the talk and disputation in the world is, every bit of it, discrimination; there has never been a single dharma that could enter into the nature of the Dharma by means of speech.

“When the two forces — the mind that takes an object and the object that is taken — come together, all sorts of dharmas are born; and no sooner are they born than they swiftly perish and do not pause for a moment; from thought-moment to thought-moment it is always like this.”

Round Three · Mañjuśrī questions Foremost in Jewels: beings equally have the four great elements and no self, why then are pain and pleasure, beauty and ugliness not the same

At that time the bodhisattva Mañjuśrī questioned the bodhisattva Foremost in Jewels, saying:

“Son of the Buddha! All beings are alike made of the four great elements, earth, water, fire, and wind; within them there is no self and nothing belonging to a self. Why then are there those who undergo pain and those who undergo pleasure, those who are handsome and those who are ugly, those who are fine within and those who are fine without, those who undergo little and those who undergo much, and some who receive their recompense in this very life while others receive it only in a life to come? And yet within the Dharma realm there is from the first neither beauty nor ugliness.”

At that time the bodhisattva Foremost in Jewels answered in verse, saying:

“In accordance with the deeds each one has done, the corresponding fruit of recompense arises just so; and yet within it there is no real doer who does the deed — this is what the buddhas have declared.

“It is like a bright and spotless mirror: as the objects it reflects differ, the images that appear are each and every one different; and the nature of deeds is just like this.

“It is also like the seeds in a field: one seed and another, each and every one, do not know one another, and yet of themselves they are able to grow forth; and the nature of deeds is just like this.

“It is also like a skilled conjuror who, at that crossroads where many ways meet, conjures up all sorts of forms and colors; and the nature of deeds is just like this.

“It is also like a wooden man worked by a mechanism, able to give out all sorts of sounds, while it has neither a self nor anything that could be called a non-self; and the nature of deeds is just like this.

“It is also like the many kinds of birds that come out from within the eggshell and give out sounds each and every one different; and the nature of deeds is just like this.

“It is like being within the mother's womb, where the faculties one by one come to completion, and yet the substance and form of this body has no place from which it came; and the nature of deeds is just like this.

“It is also like being within the hells, where there are all sorts of painful things, and all those painful things have nowhere from which they came; and the nature of deeds is just like this.

“It is like a wheel-turning sage king who perfects the seven excellent treasures, and the place from which those seven treasures came is altogether unobtainable; and the nature of deeds is just like this.

“It is also like the many worlds being burned up by a great fire, and this fire has no place from which it came; and the nature of deeds is just like this.”

Round Four · Mañjuśrī questions Foremost in Virtue: what the Tathāgata awakened to is only one dharma, why then does he speak measureless dharmas and manifest measureless things

At that time the bodhisattva Mañjuśrī questioned the bodhisattva Foremost in Virtue, saying:

“Son of the Buddha! What the Tathāgata awakened to is only one dharma. Why then does he expound measureless dharmas, manifest measureless buddha-lands, bring measureless beings across, send forth measureless sounds, manifest measureless bodies, know measureless minds, call forth measureless spiritual powers, universally shake measureless worlds, manifest measureless surpassing adornments, and reveal boundless realms of every kind? And yet within the nature of the Dharma none of these marks of difference can be obtained.”

At that time the bodhisattva Foremost in Virtue answered in verse, saying:

“The principle the son of the Buddha asks about is profound and hard to understand; one who has wisdom and can know it will constantly delight in the merits of the Buddha.

“It is like the nature of the great earth, which is only one, while beings each dwell upon it separately, and the earth has no thought of ‘one’ or ‘different’; and the dharmas of the buddhas are just like this.

“It is also like the nature of fire, which is only one and can burn every thing, while the flames themselves have no discrimination; and the dharmas of the buddhas are just like this.

“It is also like the great sea, which is only one, while its waves and billows have a thousand and ten thousand differences, and the water itself has no such varieties; and the dharmas of the buddhas are just like this.

“It is also like the nature of wind, which is only one and can blow upon every thing, while the wind has no thought of ‘one’ or ‘different’; and the dharmas of the buddhas are just like this.

“It is also like a great cloud with thunder that rains universally upon all the earth, while the raindrops themselves have no difference; and the dharmas of the buddhas are just like this.

“It is also like the earth-element, which is only one and can bring forth all sorts of sprouts and shoots, and it is not that the earth itself has anything peculiar in it; and the dharmas of the buddhas are just like this.

“It is like the sun with no cloud to veil it, shining universally upon the ten directions, while the light has no two kinds of nature; and the dharmas of the buddhas are just like this.

“It is also like the moon in the sky, which there is no one in the world who does not see, and yet it is not that the moon goes to where he is; and the dharmas of the buddhas are just like this.

“It is like the great king of the Brahmā heaven, who manifests in response throughout the three-thousandfold great-thousand world-system, and yet his body is not divided into separate ones; and the dharmas of the buddhas are just like this.”

Round Five · Mañjuśrī questions Foremost in Vision: the Tathāgata as a field of merit is equally one and without difference, why then are the fruits of giving not the same

At that time the bodhisattva Mañjuśrī questioned the bodhisattva Foremost in Vision, saying:

“Son of the Buddha! This field of merit that is the Tathāgata is equal as one and has no difference in it. Why then are the fruits of the giving of beings seen to be each not the same? That is to say: they obtain all sorts of complexion, all sorts of shape, all sorts of family standing, all sorts of faculties, all sorts of resources, all sorts of masters over them, all sorts of retinue, all sorts of official rank, all sorts of merit, all sorts of wisdom; and yet toward them all the Buddha's mind is equal and has no two kinds of thinking.”

At that time the bodhisattva Foremost in Vision answered in verse, saying:

“It is like the great earth, which is only one, while in accordance with the seeds that are sown each brings forth its own sprout, and the earth has toward them neither enmity nor affection; and the Buddha as this field of merit is just like this.

“It is also like water, which has only one taste and comes to have differences only because the vessels that hold it differ; and the Buddha as this field of merit is just like this, for it is because the minds of beings differ.

“It is also like a skilled conjuror who is able to make the multitude rejoice; and the Buddha as this field of merit is just like this, able to make beings revere him and be glad.

“It is like a king possessed of talent and wisdom who is able to make the great multitude rejoice; and the Buddha as this field of merit is just like this, able to make the great multitude all be at peace and at ease.

“It is like a bright and spotless mirror in which images appear in accordance with the colors before it; and the Buddha as this field of merit is just like this, for in accordance with each one's mind they obtain all sorts of recompense.

“It is like the agada medicine (a fine medicine able to neutralize every poison), which can cure every poison; and the Buddha as this field of merit is just like this, able to extinguish every sort of affliction and trouble.

“It is also like the sun at the hour of its rising, shining upon the world; and the Buddha as this field of merit is just like this, able to extinguish every sort of darkness.

“It is also like the pure full moon, shining universally upon the great earth; and the Buddha as this field of merit is just like this, equal in every place.

“It is like the Vairambhaka wind (the great wind that arises at the end of the kalpa), universally shaking the great earth; and the Buddha as this field of merit is just like this, able to shake the beings within the three realms of existence.

“It is like a great fire blazing up, able to burn every thing; and the Buddha as this field of merit is just like this, able to burn away everything conditioned.”

Round Six · Mañjuśrī questions Foremost in Diligence: the Buddha's teaching is one, why is it that the afflictions are not cut off and deliverance attained at once

At that time the bodhisattva Mañjuśrī questioned the bodhisattva Foremost in Diligence, saying:

“Son of the Buddha! The teaching of the Buddha is only one, and beings have all been able to see it; why then are they unable at once to cut off entirely all the bonds of affliction and obtain deliverance? And yet their aggregate of form, aggregate of feeling, aggregate of perception, aggregate of formations, and aggregate of consciousness, the realm of desire, the realm of form, and the formless realm, together with ignorance and craving, have no difference in them at all, and these too are what the Buddha's teaching speaks of. For beings, this teaching is at some times of benefit and at other times of no benefit — why is this?”

At that time the bodhisattva Foremost in Diligence answered in verse, saying:

“Let the son of the Buddha listen well and closely; I now answer as things truly are: there are some who are swiftly liberated, and there are some who find it hard to get free.

“If one wishes to seek the removal and extinction of measureless faults and evils, then within the Dharma of the Buddha he ought to be valiant and constantly vigorous.

“It is like a tiny bit of fire, which damp kindling very quickly puts out; and within the teaching-Dharma of the Buddha, one who is indolent is just like this.

“It is like drilling wood to get fire, where before the fire has come out one stops to rest again and again, so that the force of the fire dies away along with the stopping; and one who is indolent is just like this.

“It is like a man holding a sun-jewel (a gem able to draw down the sunlight and produce fire) who does not use anything to receive its cast image, so that in the end he gets no fire; and one who is indolent is just like this.

“It is like a fierce sun shining while a small child shuts his own eyes and then asks in wonder why he cannot see; and one who is indolent is just like this.

“It is like a man with no hands and no feet who wishes to make arrows out of blades of grass and, shooting them everywhere, to shatter the great earth; and one who is indolent is just like this.

“It is like taking the water of the great sea with the tip of a single hair, wishing thereby to make the sea run dry; and one who is indolent is just like this.

“It is also like the great fire at the end of the kalpa blazing up, and one wishes to put it out with a little water; and within the teaching-Dharma of the Buddha, one who is indolent is just like this.

“It is like a man who sees empty space and sits still without moving, and yet says that he has already leapt and trodden his way all through it; and one who is indolent is just like this.”

Round Seven · Mañjuśrī questions Foremost in Dharma: receiving and upholding the right Dharma ought to cut off the afflictions, why then are there those who receive and uphold it and yet do not cut them off

At that time the bodhisattva Mañjuśrī questioned the bodhisattva Foremost in Dharma, saying:

“Son of the Buddha! As the Buddha has said: ‘If there are beings who receive and uphold the right Dharma, they will all be able to remove and cut off every affliction.’ Why then are there still those who receive and uphold the right Dharma and yet whose afflictions are not cut off? They follow after greed, follow after anger, follow after delusion, follow after conceit, follow after concealment (the hiding of one's own faults), follow after wrath, follow after resentment, follow after envy, follow after stinginess, follow after deceit, follow after flattery, and are turned about by the force of these, with no mind to get free. Since they are able to receive and uphold the Dharma, why is it that within their mental conduct all sorts of afflictions still arise?”

At that time the bodhisattva Foremost in Dharma answered in verse, saying:

“Let the son of the Buddha listen well and closely; the true meaning of what you ask is this: it is not by wide learning alone that one can enter the Dharma of the Tathāgata.

“It is like a man being swept along by great waters who, for fear of drowning, dares not drink of them, and so dies of thirst; for one who does not put the Dharma into practice, wide learning is just like this.

“It is like a man who has prepared fine food and drink and yet himself goes hungry and does not eat; for one who does not put the Dharma into practice, wide learning is just like this.

“It is like a man well versed in prescriptions who, when he himself falls ill, is unable to save himself; for one who does not put the Dharma into practice, wide learning is just like this.

“It is like a man who counts out the treasures of another while he himself has not even half a coin; for one who does not put the Dharma into practice, wide learning is just like this.

“It is like someone born in a royal palace who yet suffers hunger and cold; for one who does not put the Dharma into practice, wide learning is just like this.

“It is like a deaf man performing music, giving delight to others while hearing nothing of it himself; for one who does not put the Dharma into practice, wide learning is just like this.

“It is like a blind man painting all sorts of images, displaying them for others to see while unable to see them himself; for one who does not put the Dharma into practice, wide learning is just like this.

“It is like a ship's pilot who sails the sea and yet dies in the midst of the sea; for one who does not put the Dharma into practice, wide learning is just like this.

“It is like one at that crossroads where many ways meet who discourses at length on all sorts of fine matters while within himself he has no real virtue; and one who does not practice is just like this.”

Round Eight · Mañjuśrī questions Foremost in Wisdom: within the Dharma of the Buddha wisdom is the foremost, why then does the Tathāgata praise all sorts of practices

At that time the bodhisattva Mañjuśrī questioned the bodhisattva Foremost in Wisdom, saying:

“Son of the Buddha! Within the Dharma of the Buddha, wisdom is the very foremost. Why then does the Tathāgata at some times praise giving for beings, at some times praise the keeping of the precepts, at some times praise forbearance, at some times praise vigor, at some times praise meditative concentration, at some times praise wisdom, and at some times also praise loving-kindness, compassion, sympathetic joy, and equanimity? And moreover there has never been anyone who, by one dharma alone, was able to obtain deliverance and accomplish unsurpassed perfect awakening.”

At that time the bodhisattva Foremost in Wisdom answered in verse, saying:

“Most rare indeed is the son of the Buddha, who is able to know the minds of beings. As for the principle the benevolent one asks about, listen closely; I shall now speak of it.

“Among the guiding teachers of the past age, the age to come, and the present age, there is not one who said that by one dharma a person could gain the path.

“The Buddha knows the minds of beings, and that the portion of nature each has is not the same; and in accordance with the way in which each ought to be brought across, he preaches the Dharma to them just so.

“To one who is stingy he praises giving; to one who breaks and violates the precepts he praises the keeping of the precepts; to one with much anger he praises forbearance; to one who is fond of indolence he praises vigor.

“To one whose mind is scattered he praises meditative concentration; to one who is deluded he praises wisdom; to one who is unkind he praises loving-kindness and pity; to one who rages and does harm he praises great compassion.

“To one who is sorrowful and grieving he praises sympathetic joy; to one whose mind is crooked he praises equanimity; and cultivating in this way, in due sequence, one gradually comes to possess in full the dharmas of the buddhas.

“It is like first setting up the foundation wall and only then building the palace hall; giving and the keeping of the precepts are just like this, being the root of the bodhisattva's various practices.

“It is like building a city wall for the sake of guarding the multitude; forbearance and vigor are just like this, able to guard and protect the bodhisattvas.

“It is like a king of great strength on whom the whole land looks up in devotion; meditative concentration and wisdom are just like this, being what the bodhisattvas rely and depend upon.

“It is also like a wheel-turning sage king who is able to give every kind of ease and joy; and the four measureless minds of loving-kindness, compassion, sympathetic joy, and equanimity are just like this, able to give ease and joy to the bodhisattvas.”

Round Nine · Mañjuśrī questions Foremost in Worthiness: the buddhas gain deliverance by one path alone, why then are the many things in the buddha-lands not the same

At that time the bodhisattva Mañjuśrī questioned the bodhisattva Foremost in Worthiness, saying:

“Son of the Buddha! The buddhas, the world-honored ones, gain deliverance by one path alone. Why then are all the many things belonging to all the buddha-lands seen now to be of all kinds and not the same? That is to say: the world, the realm of beings, the manner of preaching the Dharma and disciplining, the span of life, the radiance, the spiritual powers, the assembly of the multitude, the standards by which they teach and transform, and how long the right Dharma abides — each of these has its differences. And moreover there is not one who, without possessing in full all the dharmas of the Buddha, was able to accomplish unsurpassed perfect awakening.”

At that time the bodhisattva Foremost in Worthiness answered in verse, saying:

“Mañjuśrī, the Dharma is just so: the king of the Dharma has only one dharma, and all who are without obstruction gain deliverance from birth and death by this one path.

“The bodies of all the buddhas are only one dharma-body; one mind, one wisdom, and their powers and fearlessnesses are just like this.

“It is in accordance with the various minds of dedication that they made when they first set out toward awakening that they obtain the land, the assembly of the multitude, and the manner of preaching the Dharma that correspond to it.

“In all the buddha-lands the adornments are perfectly complete; it is only because the conduct of beings differs that what they see is not the same.

“The land of the Buddha and the body of the Buddha, the assembly of the multitude and the words that are spoken — such dharmas of the Buddha as these, ordinary beings are unable to see.

“Those whose minds are already pure and whose every vow is already fulfilled — such clear and penetrating persons as these are able to obtain the sight of them.

“In accordance with what the minds of beings delight in and with the force of the fruit of each one's deeds, what they see comes to have differences such as these; and this is because of the majestic spiritual power of the Buddha.

“The land of the Buddha itself has no discrimination, has no hatred and has no love; it is only in accordance with the minds of beings that what they see comes to differ in this way.

“For this very reason, with regard to one and the same world, what each one sees has its differences; and this is not any fault of all the tathāgatas, those great sages.

“Within all the worlds, whoever ought to be brought across and transformed constantly sees the hero among men; and the dharmas of the buddhas are just so.”

Round Ten · The bodhisattvas together question Mañjuśrī: what is the realm of the Buddha

At that time the bodhisattvas said to the bodhisattva Mañjuśrī:

“Son of the Buddha! What each of us understands, we have all already spoken. We only pray that the benevolent one, with subtle and wondrous eloquence, will expound and set forth for us all the realms of the Tathāgata! What is the realm of the Buddha? What is the cause of the realm of the Buddha? What is the bringing across of the realm of the Buddha? What is the entering of the realm of the Buddha? What is the wisdom of the realm of the Buddha? What is the dharma of the realm of the Buddha? What is the speaking of the realm of the Buddha? What is the knowing of the realm of the Buddha? What is the verifying of the realm of the Buddha? What is the manifesting of the realm of the Buddha? What is the breadth of the realm of the Buddha?”

At that time the bodhisattva Mañjuśrī answered in verse, saying:

“The profound realm of the Tathāgata — its measure is equal to empty space; all beings are within it, and yet in truth there is no entering by which one enters.

“The profound realm of the Tathāgata — all its surpassing and subtle causes, though one should constantly expound them for koṭis of kalpas, still could not be exhausted in the telling.

“In accordance with the mind and the wisdom that each being has, he draws them forward so that all obtain benefit; to bring beings across in this way is the realm of the buddhas.

“The various lands of the world — the wisdom of the Buddha enters into every one of them in accordance with them; and yet the body of wisdom has no form or color, and is not what those beings are able to see.

“The wisdom of the buddhas is sovereign and free, unobstructed in the three times, past, present, and future; such a realm of wisdom is equal, like empty space.

“The Dharma realm and the realm of beings are ultimately without difference; that all of this is completely known — this is the realm of the Tathāgata.

“Within all the worlds, all the sounds there are — the wisdom of the Buddha is able to know them all in accordance with them, and yet has no discrimination.

“This is not what consciousness is able to be conscious of, nor is it the domain of mind; its nature is from the first pure, and it is now revealed and shown to beings.

“It is not deeds and it is not afflictions; there is no thing in it and no dwelling place; it does not examine and it has nothing it does — and just so it moves through the world in equality.

“The minds of all beings are present universally throughout the three times; and the Tathāgata, in a single thought, penetrates all of them clearly and distinctly.”

The manifesting of things (Chengguan's division): by the Buddha's spiritual power all the differences in the Sahā world are made to appear plainly

At that time, within this Sahā world, all the differences in dharma, differences in deeds, differences in world, differences in body, differences in faculty, differences in the taking of birth, differences in the fruit of keeping the precepts, differences in the fruit of violating the precepts, and differences in the fruit that is their land, belonging to all beings, were all of them, because of the spiritual power of the Buddha, made to appear plainly and distinctly.

The concluding extension (Chengguan's division): so also in all the worlds of the ten directions

Just so, within all the worlds of the eastern quarter — worlds as many as a hundred thousand koṭis of nayutas of them, numberless, measureless, boundless, incomparable, uncountable, unreckonable, unthinkable, immeasurable, unspeakable, exhausting the Dharma realm and the realm of empty space — all the differences in dharma belonging to all beings, and on down to the differences in the fruit that is their land, were likewise, because of the spiritual power of the Buddha, made to appear distinctly; and in the southern quarter, the western quarter, the northern quarter, the four intermediate directions, and the upper and lower quarters, it was likewise just so.

Foremost in Wisdom Asks: How the Three Kinds of Action Are to Be Without Fault

At that time the Bodhisattva Foremost in Wisdom asked the Bodhisattva Mañjuśrī, saying:

“Sons of the Buddha! How is a bodhisattva to obtain bodily action, verbal action, and mental action that are without fault? How is he to obtain bodily, verbal, and mental action that do no harm to others? How is he to obtain bodily, verbal, and mental action that cannot be derided? How is he to obtain bodily, verbal, and mental action that cannot be broken? How is he to obtain bodily, verbal, and mental action that will not turn back? How is he to obtain bodily, verbal, and mental action that cannot be shaken? How is he to obtain bodily, verbal, and mental action that are excellent? How is he to obtain bodily, verbal, and mental action that are pure? How is he to obtain bodily, verbal, and mental action that take on no defilement? How is he to obtain bodily, verbal, and mental action that have wisdom as their forerunner?

Foremost in Wisdom Asks: The Ten Kinds of Fullness and the Ten Kinds of Wisdom

“How is he to obtain fullness of birthplace, fullness of family, fullness of household, fullness of form, fullness of features, fullness of right mindfulness, fullness of wisdom, fullness of practice, fullness of fearlessness, and fullness of awakening?

“How is he to obtain excellent wisdom, foremost wisdom, highest wisdom, most excellent wisdom, wisdom without limit, wisdom beyond counting, inconceivable wisdom, wisdom with nothing to match it, wisdom that cannot be weighed, and wisdom that cannot be spoken?

Foremost in Wisdom Asks: The Ten Powers and the Ten Kinds of Skill

“How is he to obtain the power of cause, the power of aspiration, the power of skillful means, the power of conditions, the power of the object of the mind, the power of the faculties (the power of the faculties of faith and the rest), the power of observation, the power of śamatha (the power of calming), the power of vipaśyanā (the power of insight), and the power of deliberation?

“How is he to obtain skill regarding the aggregates, skill regarding the elements, skill regarding the sense-fields, skill regarding dependent origination, skill regarding the desire realm, skill regarding the form realm, skill regarding the formless realm, skill regarding the past, skill regarding the future, and skill regarding the present?

Foremost in Wisdom Asks: The Awakening-Factors, the Three Kinds of Emptiness, the Perfections, the Four Immeasurables

“How is he to be skilled in cultivating the awakening-factor of mindfulness, the awakening-factor of discerning dharmas, the awakening-factor of vigor, the awakening-factor of joy, the awakening-factor of pliancy (the awakening-factor of ease of body and mind), the awakening-factor of concentration, and the awakening-factor of equanimity, together with emptiness, signlessness, and wishlessness (these three gates of liberation)?

“How is he to obtain the fulfilled dāna-pāramitā (giving), śīla-pāramitā (keeping the precepts), kṣānti-pāramitā (patience), vīrya-pāramitā (vigor), dhyāna-pāramitā (meditative concentration), and prajñā-pāramitā (wisdom), together with fulfilled loving-kindness, compassion, sympathetic joy, and equanimity?

Foremost in Wisdom Asks: The Ten Powers of Knowledge, the Guardian Kings, Refuge and Rescue, Supremacy

“How is he to obtain the power of knowing what is possible and what is not (knowing what the principle admits and what it does not), the power of knowing the retribution of deeds past, future, and present, the power of knowing whether the faculties are superior or inferior, the power of knowing the manifold elements, the power of knowing the manifold inclinations (knowing the manifold dispositions of sentient beings), the power of knowing the paths that lead everywhere, the power of knowing what is defiled and what is pure in the meditations, the liberations, and the samādhis, the power of recalling former abodes, the power of the unobstructed divine eye, and the power of cutting off all habits?

“How is he constantly to obtain the protection, the reverence, and the offerings of the god-kings, the dragon-kings, the yakṣa-kings, the gandharva-kings (kings of the gods of fragrance), the asura-kings, the garuḍa-kings (kings of the golden-winged birds), the kiṃnara-kings (kings of the gods of song), the mahoraga-kings (kings of the great serpent-gods), the human kings, and the Brahmā-kings?

“How is he to become, for all sentient beings, a place of refuge, a rescue, a place of return, a destination, a torch, a light, an illumination, a guide, an excellent guide, and a universal guide?

“How is he to become, among all sentient beings, the first, the great, the excellent, the most excellent, the wondrous, the utterly wondrous, the high, the unsurpassed, the one without equal, and the one equal only to those without equal?”

Mañjuśrī Answers: He Praises the Question and Sets Out the General Cause

At that time the Bodhisattva Mañjuśrī told the Bodhisattva Foremost in Wisdom, saying:

“Excellent, Son of the Buddha! Today, because you wish to bring manifold benefit to sentient beings, to bring them manifold security, out of pity for the world, and to benefit and gladden gods and humans, you ask about a meaning such as this.

“Son of the Buddha! If the bodhisattvas make good use of their minds, then they gain all excellent and wondrous merits; toward the dharmas of all the buddhas their minds are without obstruction; they abide in the path walked by the buddhas of the past, the future, and the present; they dwell according to where sentient beings dwell and never forsake them; toward the real character of all dharmas there is none they do not penetrate; they cut off all evil and are complete in every good; the marks of their virtue are such as the Bodhisattva Samantabhadra's, and their form and figure are foremost; every practice and every vow is complete in them; toward all dharmas there is nothing in which they are not free, and they act as a second guide for sentient beings.

“Son of the Buddha! How is the mind to be used, that one may gain all excellent and wondrous merits? Son of the Buddha!

Vow-Group One, Things Met With While at Home: From Being at Home to Hardship and Distress

“When the bodhisattva is at home — may all sentient beings know that the very nature of the home is empty, and be freed from the oppression the home brings.

“When serving father and mother with filial obedience — may all sentient beings serve the buddhas well, and guard and nurture all sentient beings.

“When gathered together with wife and children — may all sentient beings hold foe and kin in equal regard, and forever leave craving and attachment behind.

“When obtaining the five desires (the five desirable objects: form, sound, scent, taste, and touch) — may all sentient beings pull out the arrow of desire and reach security at last.

“When gathered for song, dance, and music — may all sentient beings take the Dharma as their own delight, and understand that music is not real.

“When within palace chambers — may all sentient beings enter the ground of the noble ones, and forever rid themselves of defiled thoughts of desire.

“When wearing strings of jewels — may all sentient beings cast off every false adornment and arrive at the place of what is real.

“When ascending a tower — may all sentient beings ascend the tower of the true Dharma and see all things through and through.

“When giving something away — may all sentient beings be able to relinquish everything, with no craving or attachment in their hearts.

“When a great multitude gathers together — may all sentient beings relinquish the many dharmas of aggregation and accomplish omniscience.

“When in calamity, hardship, or distress — may all sentient beings be free as their minds desire, with nothing to obstruct what they do.

Vow-Group Two, Things Met With in Going Forth and Receiving the Precepts: From Leaving the Household to the Full Precepts

“When leaving the household behind — may all sentient beings go forth without obstruction, and may their minds attain liberation.

“When entering the saṃghārāma (the dwelling place of the assembly of monks) — may all sentient beings expound Dharma-gates of every kind, with no dharma of contradiction and dispute between one and another.

“When calling upon the greater and the lesser master — may all sentient beings serve their teachers skillfully, and cultivate and practice wholesome dharmas.

“When requesting to go forth — may all sentient beings obtain the dharma of non-retrogression, with nothing to obstruct their minds.

“When taking off the lay clothing of the householder — may all sentient beings diligently cultivate roots of goodness, and cast off the yokes of every offense (like the crossbar upon an ox's neck, a figure for bondage).

“When shaving off hair and beard — may all sentient beings forever leave the afflictions behind and reach quiescence at last.

“When putting on the kāṣāya robe — may all sentient beings have minds with no defiling attachment, and be complete in the path of the great seer (the Buddha is the great seer).

“At the very moment of going forth — may all sentient beings go forth as the Buddha did, and rescue and protect all sentient beings.

“When taking refuge in the Buddha oneself — may all sentient beings carry on and make great the Buddha's lineage, and give rise to the unsurpassed mind.

“When taking refuge in the Dharma oneself — may all sentient beings enter deeply into the storehouse of the scriptures, their wisdom vast as the sea.

“When taking refuge in the Saṅgha oneself — may all sentient beings gather in and govern the great assembly, with nothing at all to obstruct them.

“When receiving and studying the precepts — may all sentient beings study the precepts well and commit no evil.

“When receiving the instruction of the ācārya (the master of the standards of conduct) — may all sentient beings be complete in deportment, and be true in what they do.

“When receiving the instruction of the upādhyāya (the personal preceptor) — may all sentient beings enter the knowledge of non-arising, and arrive at the place where there is nothing to depend upon.

“When receiving the full precepts — may all sentient beings be complete in skillful means of every kind, and obtain the most excellent Dharma.

Vow-Group Three, What Chengguan Outlines as “the vows at the time of sitting in meditation and contemplation”: From Entering the Hall to Rising from the Cross-Legged Posture

“When entering the hall — may all sentient beings ascend the unsurpassed hall and abide there unmoved.

“When spreading out the seat — may all sentient beings unfold and spread out wholesome dharmas, and see the mark of what is real.

“When straightening the body and sitting down — may all sentient beings sit upon the seat of awakening, their minds grasping at nothing.

“When crossing the legs in the full posture — may all sentient beings have firm roots of goodness and obtain the ground of the immovable.

“When cultivating meditative concentration — may all sentient beings subdue the mind by concentration, and be finally without any delusion remaining.

“When cultivating the wisdom of contemplation — may all sentient beings see the principle as it really is, and be forever without contradiction and dispute.

“When rising from the cross-legged posture — may all sentient beings contemplate all conditioned dharmas as returning to dispersal and extinction.

Vow-Group Four, What Chengguan Outlines as “the vows at the time of setting out and robing”: From Setting the Foot Down to Putting On the Saṃghāṭī

“When the foot is set down and one stands — may all sentient beings attain liberation of mind and abide unmoved.

“When lifting the foot to step — may all sentient beings come out of the great sea of birth and death, and be complete in the many wholesome dharmas.

“When putting on the inner robe — may all sentient beings clothe themselves in every root of goodness, and be complete in shame and self-reproach.

“When arranging the robe and fastening the belt — may all sentient beings gather in and keep watch over their roots of goodness, and not let them be scattered and lost.

“When putting on the upper robe — may all sentient beings obtain excellent roots of goodness and reach the far shore of the Dharma.

“When putting on the saṃghāṭī (the great robe among the three robes) — may all sentient beings enter the foremost position and obtain the dharma of the immovable.

Vow-Group Five, What Chengguan Outlines as “the time of washing and rinsing”: From Taking Up the Willow Twig to Washing the Face with Water

“When taking the willow twig in hand — may all sentient beings all obtain the wondrous Dharma and be pure at last.

“When chewing the willow twig — may their minds be pliant and clean, and may all sentient beings bite through the afflictions.

“When relieving oneself — may all sentient beings cast away greed, hatred, and delusion, and clear away the dharmas of offense.

“When the business is done and one goes to the water to wash — may all sentient beings go swiftly forward in the dharmas that pass beyond the world.

“When washing away the body's filth — may all sentient beings be pure and pliant, and finally without stain.

“When washing the hands with water — may all sentient beings obtain pure hands with which to receive and uphold the Buddha's Dharma.

“When washing the face with water — may all sentient beings obtain the pure Dharma-gate and be forever without stain.

Vow-Group Six, Taking Up the Staff and the Bowl, Setting the Foot Toward the Road: From the Tin Staff to Traveling the Road

“When taking the tin staff in hand — may all sentient beings set up the great assembly of giving, and reveal the path as it really is.

“When holding the alms vessel (the bowl for begging food) — may all sentient beings accomplish themselves as vessels that carry the Dharma, and receive the offerings of gods and humans.

“When lifting the foot and setting out upon the road — may all sentient beings turn toward the path the Buddha walked, and enter the place where there is nothing to depend upon.

“When upon the road — may all sentient beings be able to walk the Buddha's path, and turn toward the dharma of nirvāṇa without remainder.

“When traveling along the road — may all sentient beings tread the pure Dharma realm, with nothing to obstruct their minds.

Vow-Group Seven, The Sights of the Road: From the Road Going Up to the High Mountain

“On seeing the road going up — may all sentient beings forever come out of the three realms, their minds without timidity.

“On seeing the road going down — may all sentient beings be humble in mind, and nourish and grow the Buddha's roots of goodness.

“On seeing a slanting, crooked road — may all sentient beings cast away the path that is not straight, and forever rid themselves of evil views.

“On seeing a level, straight road — may all sentient beings be straight in mind, without flattery and without deceit.

“On seeing much dust upon the road — may all sentient beings leave far behind the soiling of dust, and obtain the pure Dharma.

“On seeing the road without dust — may all sentient beings constantly practice great compassion, their minds moistened by it.

“On seeing a road of peril and hardship — may all sentient beings abide in the true Dharma realm, and depart from every offense and calamity.

“On seeing a great assembly gathered — may all sentient beings proclaim the most profound Dharma, all of it in harmony.

“On seeing a great pillar — may all sentient beings depart from the mind of self and of contention, and be without rancor.

“On seeing a dense grove — may all sentient beings be such as gods and humans ought to revere.

“On seeing a high mountain — may all sentient beings have roots of goodness that rise far above the rest, so that none can reach their summit.

Vow-Group Eight, Plants, Waters, Springs, and Gardens Seen: From the Thorn Tree to the Garden Park

“On seeing a tree with thorns — may all sentient beings swiftly be able to cut away the thorns of the three poisons, greed, hatred, and delusion.

“On seeing the leaves of a tree in their thickness — may all sentient beings have concentration and liberation for their shade.

“On seeing flowers in bloom — may all sentient beings have the supernormal powers and dharmas of that kind open out as blossoms do.

“On seeing the flowers upon a tree — may all sentient beings have marks and signs in abundance like flowers, complete in the thirty-two marks.

“On seeing fruit — may all sentient beings obtain the most excellent Dharma and realize the path of awakening.

“On seeing a great river — may all sentient beings be admitted into the stream of the Dharma, and enter the ocean of the Buddha's wisdom.

“On seeing a marsh — may all sentient beings swiftly awaken to the one-flavored Dharma of all the buddhas.

“On seeing a pool — may all sentient beings be fulfilled in verbal action, and skillfully able to expound.

“On seeing a well for drawing water — may all sentient beings be complete in eloquence, and expound all dharmas.

“On seeing a gushing spring — may all sentient beings grow in skillful means, their roots of goodness without end.

“On seeing a bridge — may all sentient beings ferry all sentient beings across, as a bridge does.

“On seeing flowing water — may all sentient beings obtain wholesome inclination, and wash away the stain of doubt.

“On seeing someone tending a garden plot — may all sentient beings hoe out the weeds of craving in the garden plot of the five desires.

“On seeing a sorrowless grove — may all sentient beings forever leave craving behind, and give rise to no sorrow or fear.

“On seeing a garden park — may all sentient beings diligently cultivate every practice, and turn toward the Buddha's awakening.

Vow-Group Nine, The People Seen, and Walled Cities, Royal Capitals, and Wooded Marshes: From the Person Richly Adorned to One Dwelling in Woods and Marshes

“On seeing a person richly and splendidly adorned — may all sentient beings take the thirty-two marks as their adornment and beauty.

“On seeing a person without adornment — may all sentient beings cast away every kind of ornament, and be complete in the practice of the dhūta (the austere practice that shakes off the dust of toil).

“On seeing a person sunk in delight and attachment — may all sentient beings take the Dharma as their own delight, loving it with gladness and not letting it go.

“On seeing a person without delight or attachment — may all sentient beings, amid what is conditioned, take delight in nothing.

“On seeing a person glad and happy — may all sentient beings constantly obtain peace and joy, delighting to make offerings to the buddhas.

“On seeing a person in suffering and distress — may all sentient beings obtain fundamental wisdom, and extinguish every suffering.

“On seeing a person free of illness — may all sentient beings enter the wisdom of what is real, and be forever without illness or affliction.

“On seeing a person who is ill — may all sentient beings know this body to be empty and still, and depart from the dharmas of contradiction and dispute.

“On seeing a person of upright form — may all sentient beings constantly give rise to pure faith toward the buddhas and bodhisattvas.

“On seeing an ugly person — may all sentient beings take no delight in what is unwholesome.

“On seeing a person who knows kindness and repays it — may all sentient beings be able to know the kindness and virtue of the buddhas and bodhisattvas.

“On seeing a person who turns his back on kindness — may all sentient beings not repay in kind those who act with evil.

“On seeing a śramaṇa (one who has gone forth to practice the path) — may all sentient beings be pliant and still, and foremost at last.

“On seeing a brahmin — may all sentient beings forever uphold pure brahmacarya, and depart from every evil.

“On seeing a person practicing austerities — may all sentient beings, relying upon austerity, reach the place of the ultimate.

“On seeing a person whose conduct is one of integrity — may all sentient beings hold firmly to conduct of integrity, and not abandon the Buddha's path.

“On seeing a person clad in armor — may all sentient beings constantly wear the armor of wholesome dharmas, and turn toward the dharma awakened to without a teacher.

“On seeing a person without armor or weapons — may all sentient beings forever leave behind every unwholesome deed.

“On seeing a person engaged in debate — may all sentient beings be able to overcome every kind of heterodox doctrine.

“On seeing a person who lives by right livelihood — may all sentient beings obtain a pure way of living, and not feign deportment (not extort offerings by a false show of deportment).

“On seeing a king — may all sentient beings be able to become kings within the Dharma, and constantly turn the wheel of the true Dharma.

“On seeing a prince — may all sentient beings be born from the Dharma, and become true sons of the Buddha.

“On seeing an elder — may all sentient beings be able to discern and decide well, and not practice evil dharmas.

“On seeing a great minister — may all sentient beings constantly guard right mindfulness, and cultivate and practice every good.

“On seeing a walled city — may all sentient beings obtain a firm body, their minds never bending.

“On seeing a royal capital — may all sentient beings have merit gathered together in common, their minds constantly glad.

“On seeing one who dwells in mountain woods and grassy marshes — may all sentient beings be such as gods and humans should praise and look up to.

Vow-Group Ten, Entering the Village to Beg for Food and Receiving It: From Entering the Village to the Meal Being Finished

“When entering the village to beg for food — may all sentient beings enter the most profound Dharma realm, with nothing to obstruct their minds.

“When arriving at the gate of a house — may all sentient beings enter the gate of all the dharmas of the buddhas.

“After entering another's house — may all sentient beings be able to enter the Buddha-vehicle, the three times equal in it.

“On seeing a person unwilling to give — may all sentient beings never let go of the dharma of excellent merit.

“On seeing a person able to give — may all sentient beings forever be able to leave behind the suffering of the three evil destinies.

“On seeing an empty bowl — may all sentient beings have minds that are pure, empty of the afflictions.

“On seeing a full bowl — may all sentient beings be complete and fulfilled in every wholesome dharma.

“When receiving reverence — may all sentient beings reverently practice every dharma of the Buddha.

“When receiving no reverence — may all sentient beings not practice any unwholesome dharma.

“On seeing a person with a sense of shame — may all sentient beings be complete in the practice of shame, and store up and guard their faculties.

“On seeing a person without a sense of shame — may all sentient beings cast off shamelessness, and abide in the path of great loving-kindness.

“When obtaining fine food — may all sentient beings fulfill their aspirations, with no envy or greed in their hearts.

“When obtaining food that is not fine — may all sentient beings without exception obtain the flavor of the samādhis.

“When obtaining soft food — may all sentient beings be permeated by great compassion, soft and gentle in mind and thought.

“When obtaining coarse and rough food — may all sentient beings have minds with no defiling attachment, and cut off worldly craving.

“When eating — may all sentient beings take the joy of meditation for their food, filled full with the delight of the Dharma.

“When receiving the flavor of the food — may all sentient beings obtain the Buddha's unsurpassed flavor, satisfied with sweet dew.

“When the meal is finished — may all sentient beings have accomplished all that is to be done, complete in the dharmas of all the buddhas.

Vow-Group Eleven, Expounding, Leaving the House, Entering the Water, Bathing, Heat and Cool: From Expounding the Dharma to the Heat Withdrawing and the Cool Beginning

“When expounding the Dharma — may all sentient beings obtain inexhaustible eloquence, and proclaim the essentials of the Dharma far and wide.

“When coming out from another's house — may all sentient beings enter deeply into the Buddha's wisdom, and forever come out of the three realms.

“When entering the water — may all sentient beings enter omniscience, and know the three times to be equal.

“When bathing the body — may all sentient beings be without stain in body and mind, bright and clean within and without.

“In the fierce and cruel heat of high summer — may all sentient beings cast off the many torments, and may they all be utterly gone.

“When the heat withdraws and the cool first arises — may all sentient beings realize the unsurpassed Dharma, and be cool at last.

Vow-Group Twelve, Reciting, Seeing the Buddha, Homage at the Stūpa, Praising the Buddha: From Reciting the Scriptures to Praising the Buddha's Marks and Signs

“When reciting the scriptures — may all sentient beings accord with what the Buddha has expounded, and hold it whole without forgetting.

“When one is able to see the Buddha — may all sentient beings obtain eyes without obstruction, and see all the buddhas.

“When contemplating the Buddha truly — may all sentient beings be, every one, like the Bodhisattva Samantabhadra, upright and beautiful.

“On seeing a stūpa of the Buddha — may all sentient beings be honored as a stūpa is, and receive the offerings of gods and humans.

“When contemplating the stūpa with a reverent mind — may all sentient beings be gazed upon in common by gods and humans.

“When bowing the head to the stūpa — may all sentient beings be such that no god or human can see the crown of their heads.

“When circling the stūpa to the right — may all sentient beings be without contrariety in what they do, and accomplish omniscience.

“When circling the stūpa three times round — may all sentient beings seek the Buddha's path diligently, their minds without sloth or halting.

“When praising the merits of the Buddha — may all sentient beings be complete in every virtue, and be praised without end.

“When praising the marks and signs of the Buddha — may all sentient beings accomplish the body of a buddha, and realize the dharma that is without marks.

Vow-Group Thirteen, What Chengguan Outlines as “the three vows at the time of waking, sleeping, and resting”: From Washing the Feet to First Waking from Sleep

“When washing the feet — may all sentient beings be complete in the power of the bases of supernormal power, with nothing to obstruct what they do.

“When lying down to rest at the proper time — may all sentient beings obtain security of body, their minds without agitation.

“When first waking from sleep — may all sentient beings awaken to omniscience, and look round upon the ten directions.

The Concluding Praise: Use the Mind Thus, and Neither Gods nor Māras Can Shake Him

“Son of the Buddha! If the bodhisattvas use their minds in this way, then they gain all excellent and wondrous merits; all the gods of every world, and Māra, and Brahmā, śramaṇas, brahmins, gandharvas, asuras, and the rest, together with all the śrāvakas and pratyekabuddhas, are unable to shake him.”