1. All that we are is the result of what we have thought: it is
founded on our thoughts, it is made up of our thoughts. If a man
speaks or acts with an evil thought, pain follows him, as the wheel
follows the foot of the ox that draws the carriage.

2. All that we are is the result of what we have thought: it is
founded on our thoughts, it is made up of our thoughts. If a man
speaks or acts with a pure thought, happiness follows him, like a
shadow that never leaves him.

3. "He abused me, he beat me, he defeated me, he robbed me,"--in those
who harbour such thoughts hatred will never cease.

4. "He abused me, he beat me, he defeated me, he robbed me,"--in those
who do not harbour such thoughts hatred will cease.

5. For hatred does not cease by hatred at any time: hatred ceases by
love, this is an old rule.

6. The world does not know that we must all come to an end here;--but
those who know it, their quarrels cease at once.

7. He who lives looking for pleasures only, his senses uncontrolled,
immoderate in his food, idle, and weak, Mara (the tempter) will
certainly overthrow him, as the wind throws down a weak tree.

8. He who lives without looking for pleasures, his senses well
controlled, moderate in his food, faithful and strong, him Mara will
certainly not overthrow, any more than the wind throws down a rocky
mountain.

9. He who wishes to put on the yellow dress without having cleansed
himself from sin, who disregards temperance and truth, is unworthy of
the yellow dress.

10. But he who has cleansed himself from sin, is well grounded in all
virtues, and regards also temperance and truth, he is indeed worthy of
the yellow dress.

11. They who imagine truth in untruth, and see untruth in truth, never
arrive at truth, but follow vain desires.

12. They who know truth in truth, and untruth in untruth, arrive at
truth, and follow true desires.

13. As rain breaks through an ill-thatched house, passion will break
through an unreflecting mind.

14. As rain does not break through a well-thatched house, passion will
not break through a well-reflecting mind.

15. The evil-doer mourns in this world, and he mourns in the next; he
mourns in both. He mourns and suffers when he sees the evil of his
own work.

16. The virtuous man delights in this world, and he delights in the
next; he delights in both. He delights and rejoices, when he sees the
purity of his own work.

17. The evil-doer suffers in this world, and he suffers in the next;
he suffers in both. He suffers when he thinks of the evil he has
done; he suffers more when going on the evil path.

18. The virtuous man is happy in this world, and he is happy in the
next; he is happy in both. He is happy when he thinks of the good he
has done; he is still more happy when going on the good path.

19. The thoughtless man, even if he can recite a large portion (of the
law), but is not a doer of it, has no share in the priesthood, but is
like a cowherd counting the cows of others.

20. The follower of the law, even if he can recite only a small
portion (of the law), but, having forsaken passion and hatred and
foolishness, possesses true knowledge and serenity of mind, he, caring
for nothing in this world or that to come, has indeed a share in the
priesthood.


Chapter II
On Earnestness

21. Earnestness is the path of immortality (Nirvana), thoughtlessness
the path of death. Those who are in earnest do not die, those who are
thoughtless are as if dead already.

22. Those who are advanced in earnestness, having understood this
clearly, delight in earnestness, and rejoice in the knowledge of the
Ariyas (the elect).

23. These wise people, meditative, steady, always possessed of strong
powers, attain to Nirvana, the highest happiness.

24. If an earnest person has roused himself, if he is not forgetful,
if his deeds are pure, if he acts with consideration, if he restrains
himself, and lives according to law,--then his glory will increase.

25. By rousing himself, by earnestness, by restraint and control, the
wise man may make for himself an island which no flood can overwhelm.

26. Fools follow after vanity, men of evil wisdom. The wise man keeps
earnestness as his best jewel.

27. Follow not after vanity, nor after the enjoyment of love and lust! 
He who is earnest and meditative, obtains ample joy.

28. When the learned man drives away vanity by earnestness, he, the
wise, climbing the terraced heights of wisdom, looks down upon the
fools, serene he looks upon the toiling crowd, as one that stands on a
mountain looks down upon them that stand upon the plain.

29. Earnest among the thoughtless, awake among the sleepers, the wise
man advances like a racer, leaving behind the hack.

30. By earnestness did Maghavan (Indra) rise to the lordship of the
gods. People praise earnestness; thoughtlessness is always blamed.

31. A Bhikshu (mendicant) who delights in earnestness, who looks with
fear on thoughtlessness, moves about like fire, burning all his
fetters, small or large.

32. A Bhikshu (mendicant) who delights in reflection, who looks with
fear on thoughtlessness, cannot fall away (from his perfect state)--he
is close upon Nirvana.


Chapter III
Thought

33. As a fletcher makes straight his arrow, a wise man makes straight
his trembling and unsteady thought, which is difficult to guard,
difficult to hold back.

34. As a fish taken from his watery home and thrown on dry ground, our
thought trembles all over in order to escape the dominion of Mara (the
tempter).

35. It is good to tame the mind, which is difficult to hold in and
flighty, rushing wherever it listeth; a tamed mind brings happiness.

36. Let the wise man guard his thoughts, for they are difficult to
perceive, very artful, and they rush wherever they list: thoughts well
guarded bring happiness.

37. Those who bridle their mind which travels far, moves about alone,
is without a body, and hides in the chamber (of the heart), will be
free from the bonds of Mara (the tempter).

38. If a man's thoughts are unsteady, if he does not know the true
law, if his peace of mind is troubled, his knowledge will never be
perfect.

39. If a man's thoughts are not dissipated, if his mind is not
perplexed, if he has ceased to think of good or evil, then there is no
fear for him while he is watchful.

40. Knowing that this body is (fragile) like a jar, and making this
thought firm like a fortress, one should attack Mara (the tempter)
with the weapon of knowledge, one should watch him when conquered, and
should never rest.

41. Before long, alas! this body will lie on the earth, despised,
without understanding, like a useless log.

42. Whatever a hater may do to a hater, or an enemy to an enemy, a
wrongly-directed mind will do us greater mischief.

43. Not a mother, not a father will do so much, nor any other
relative; a well-directed mind will do us greater service.


Chapter IV
Flowers

44. Who shall overcome this earth, and the world of Yama (the lord of
the departed), and the world of the gods? Who shall find out the
plainly shown path of virtue, as a clever man finds out the (right)
flower?

45. The disciple will overcome the earth, and the world of Yama, and
the world of the gods. The disciple will find out the plainly shown
path of virtue, as a clever man finds out the (right) flower.

46. He who knows that this body is like froth, and has learnt that it
is as unsubstantial as a mirage, will break the flower-pointed arrow
of Mara, and never see the king of death.

47. Death carries off a man who is gathering flowers and whose mind is
distracted, as a flood carries off a sleeping village.

48. Death subdues a man who is gathering flowers, and whose mind is
distracted, before he is satiated in his pleasures.

49. As the bee collects nectar and departs without injuring the
flower, or its colour or scent, so let a sage dwell in his village.

50. Not the perversities of others, not their sins of commission or
omission, but his own misdeeds and negligences should a sage take
notice of.

51. Like a beautiful flower, full of colour, but without scent, are
the fine but fruitless words of him who does not act accordingly.

52. But, like a beautiful flower, full of colour and full of scent,
are the fine and fruitful words of him who acts accordingly.

53. As many kinds of wreaths can be made from a heap of flowers, so
many good things may be achieved by a mortal when once he is born.

54. The scent of flowers does not travel against the wind, nor (that
of) sandal-wood, or of Tagara and Mallika flowers; but the odour of
good people travels even against the wind; a good man pervades every
place.

55. Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these
sorts of perfumes, the perfume of virtue is unsurpassed.

56. Mean is the scent that comes from Tagara and sandal-wood;--the
perfume of those who possess virtue rises up to the gods as the
highest.

57. Of the people who possess these virtues, who live without
thoughtlessness, and who are emancipated through true knowledge, Mara,
the tempter, never finds the way.

58, 59. As on a heap of rubbish cast upon the highway the lily will
grow full of sweet perfume and delight, thus the disciple of the truly
enlightened Buddha shines forth by his knowledge among those who are
like rubbish, among the people that walk in darkness.


Chapter V
The Fool

60. Long is the night to him who is awake; long is a mile to him who
is tired; long is life to the foolish who do not know the true law.

61. If a traveller does not meet with one who is his better, or his
equal, let him firmly keep to his solitary journey; there is no
companionship with a fool.

62. "These sons belong to me, and this wealth belongs to me," with
such thoughts a fool is tormented. He himself does not belong to
himself; how much less sons and wealth?

63. The fool who knows his foolishness, is wise at least so far. But
a fool who thinks himself wise, he is called a fool indeed.

64. If a fool be associated with a wise man even all his life, he will
perceive the truth as little as a spoon perceives the taste of soup.

65. If an intelligent man be associated for one minute only with a
wise man, he will soon perceive the truth, as the tongue perceives the
taste of soup.

66. Fools of little understanding have themselves for their greatest
enemies, for they do evil deeds which must bear bitter fruits.

67. That deed is not well done of which a man must repent, and the
reward of which he receives crying and with a tearful face.

68. No, that deed is well done of which a man does not repent, and the
reward of which he receives gladly and cheerfully.

69. As long as the evil deed done does not bear fruit, the fool thinks
it is like honey; but when it ripens, then the fool suffers grief.

70. Let a fool month after month eat his food (like an ascetic) with
the tip of a blade of Kusa grass, yet he is not worth the sixteenth
particle of those who have well weighed the law.

71. An evil deed, like newly-drawn milk, does not turn (suddenly);
smouldering, like fire covered by ashes, it follows the fool.

72. And when the evil deed, after it has become known, brings sorrow
to the fool, then it destroys his bright lot, nay, it cleaves his
head.

73. Let the fool wish for a false reputation, for precedence among the
Bhikshus, for lordship in the convents, for worship among other
people!

74. "May both the layman and he who has left the world think that this
is done by me; may they be subject to me in everything which is to be
done or is not to be done," thus is the mind of the fool, and his
desire and pride increase.

75. "One is the road that leads to wealth, another the road that leads
to Nirvana;" if the Bhikshu, the disciple of Buddha, has learnt this,
he will not yearn for honour, he will strive after separation from the
world.


Chapter VI
The Wise Man (Pandita)

76. If you see an intelligent man who tells you where true treasures
are to be found, who shows what is to be avoided, and administers
reproofs, follow that wise man; it will be better, not worse, for
those who follow him.

77. Let him admonish, let him teach, let him forbid what is improper!-
-he will be beloved of the good, by the bad he will be hated.

78. Do not have evil-doers for friends, do not have low people for
friends: have virtuous people for friends, have for friends the best
of men.

79. He who drinks in the law lives happily with a serene mind: the
sage rejoices always in the law, as preached by the elect (Ariyas).

80. Well-makers lead the water (wherever they like); fletchers bend
the arrow; carpenters bend a log of wood; wise people fashion
themselves.

81. As a solid rock is not shaken by the wind, wise people falter not
amidst blame and praise.

82. Wise people, after they have listened to the laws, become serene,
like a deep, smooth, and still lake.

83. Good people walk on whatever befall, the good do not prattle,
longing for pleasure; whether touched by happiness or sorrow wise
people never appear elated or depressed.

84. If, whether for his own sake, or for the sake of others, a man
wishes neither for a son, nor for wealth, nor for lordship, and if he
does not wish for his own success by unfair means, then he is good,
wise, and virtuous.

85. Few are there among men who arrive at the other shore (become
Arhats); the other people here run up and down the shore.

86. But those who, when the law has been well preached to them, follow
the law, will pass across the dominion of death, however difficult to
overcome.

87, 88. A wise man should leave the dark state (of ordinary life), and
follow the bright state (of the Bhikshu). After going from his home
to a homeless state, he should in his retirement look for enjoyment
where there seemed to be no enjoyment. Leaving all pleasures behind,
and calling nothing his own, the wise man should purge himself from
all the troubles of the mind.

89. Those whose mind is well grounded in the (seven) elements of
knowledge, who without clinging to anything, rejoice in freedom from
attachment, whose appetites have been conquered, and who are full of
light, are free (even) in this world.


Chapter VII
The Venerable (Arhat).

90. There is no suffering for him who has finished his journey, and
abandoned grief, who has freed himself on all sides, and thrown off
all fetters.

91. They depart with their thoughts well-collected, they are not happy
in their abode; like swans who have left their lake, they leave their
house and home.

92. Men who have no riches, who live on recognised food, who have
perceived void and unconditioned freedom (Nirvana), their path is
difficult to understand, like that of birds in the air.

93. He whose appetites are stilled, who is not absorbed in enjoyment,
who has perceived void and unconditioned freedom (Nirvana), his path
is difficult to understand, like that of birds in the air.

94. The gods even envy him whose senses, like horses well broken in by
the driver, have been subdued, who is free from pride, and free from
appetites.

95. Such a one who does his duty is tolerant like the earth, like
Indra's bolt; he is like a lake without mud; no new births are in
store for him.

96. His thought is quiet, quiet are his word and deed, when he has
obtained freedom by true knowledge, when he has thus become a quiet
man.

97. The man who is free from credulity, but knows the uncreated, who
has cut all ties, removed all temptations, renounced all desires, he
is the greatest of men.

98. In a hamlet or in a forest, in the deep water or on the dry land,
wherever venerable persons (Arhanta) dwell, that place is delightful.

99. Forests are delightful; where the world finds no delight, there
the passionless will find delight, for they look not for pleasures.


Chapter VIII
The Thousands

100. Even though a speech be a thousand (of words), but made up of
senseless words, one word of sense is better, which if a man hears, he
becomes quiet.

101. Even though a Gatha (poem) be a thousand (of words), but made up
of senseless words, one word of a Gatha is better, which if a man
hears, he becomes quiet.

102. Though a man recite a hundred Gathas made up of senseless words,
one word of the law is better, which if a man hears, he becomes quiet.

103. If one man conquer in battle a thousand times thousand men, and
if another conquer himself, he is the greatest of conquerors.

104, 105. One's own self conquered is better than all other people;
not even a god, a Gandharva, not Mara with Brahman could change into
defeat the victory of a man who has vanquished himself, and always
lives under restraint.

106. If a man for a hundred years sacrifice month after month with a
thousand, and if he but for one moment pay homage to a man whose soul
is grounded (in true knowledge), better is that homage than sacrifice
for a hundred years.

107. If a man for a hundred years worship Agni (fire) in the forest,
and if he but for one moment pay homage to a man whose soul is
grounded (in true knowledge), better is that homage than sacrifice for
a hundred years.

108. Whatever a man sacrifice in this world as an offering or as an
oblation for a whole year in order to gain merit, the whole of it is
not worth a quarter (a farthing); reverence shown to the righteous is
better.

109. He who always greets and constantly reveres the aged, four things
will increase to him, viz. life, beauty, happiness, power.

110. But he who lives a hundred years, vicious and unrestrained, a
life of one day is better if a man is virtuous and reflecting.

111. And he who lives a hundred years, ignorant and unrestrained, a
life of one day is better if a man is wise and reflecting.

112. And he who lives a hundred years, idle and weak, a life of one
day is better if a man has attained firm strength.

113. And he who lives a hundred years, not seeing beginning and end, a
life of one day is better if a man sees beginning and end.

114. And he who lives a hundred years, not seeing the immortal place,
a life of one day is better if a man sees the immortal place.

115. And he who lives a hundred years, not seeing the highest law, a
life of one day is better if a man sees the highest law.


Chapter IX
Evil

116. If a man would hasten towards the good, he should keep his
thought away from evil; if a man does what is good slothfully, his
mind delights in evil.

117. If a man commits a sin, let him not do it again; let him not
delight in sin: pain is the outcome of evil.

118. If a man does what is good, let him do it again; let him delight
in it: happiness is the outcome of good.

119. Even an evil-doer sees happiness as long as his evil deed has not
ripened; but when his evil deed has ripened, then does the evil-doer
see evil.

120. Even a good man sees evil days, as long as his good deed has not
ripened; but when his good deed has ripened, then does the good man
see happy days.

121. Let no man think lightly of evil, saying in his heart, It will
not come nigh unto me. Even by the falling of water-drops a water-pot
is filled; the fool becomes full of evil, even if he gather it little
by little.

122. Let no man think lightly of good, saying in his heart, It will
not come nigh unto me. Even by the falling of water-drops a water-pot
is filled; the wise man becomes full of good, even if he gather it
little by little.

123. Let a man avoid evil deeds, as a merchant, if he has few
companions and carries much wealth, avoids a dangerous road; as a man
who loves life avoids poison.

124. He who has no wound on his hand, may touch poison with his hand;
poison does not affect one who has no wound; nor is there evil for one
who does not commit evil.

125. If a man offend a harmless, pure, and innocent person, the evil
falls back upon that fool, like light dust thrown up against the wind.

126. Some people are born again; evil-doers go to hell; righteous
people go to heaven; those who are free from all worldly desires
attain Nirvana.

127. Not in the sky, not in the midst of the sea, not if we enter into
the clefts of the mountains, is there known a spot in the whole world
where death could not overcome (the mortal).


Chapter X
Punishment

129. All men tremble at punishment, all men fear death; remember that
you are like unto them, and do not kill, nor cause slaughter.

130. All men tremble at punishment, all men love life; remember that
thou art like unto them, and do not kill, nor cause slaughter.

131. He who seeking his own happiness punishes or kills beings who
also long for happiness, will not find happiness after death.

132. He who seeking his own happiness does not punish or kill beings
who also long for happiness, will find happiness after death.

133. Do not speak harshly to anybody; those who are spoken to will
answer thee in the same way. Angry speech is painful, blows for blows
will touch thee.

134. If, like a shattered metal plate (gong), thou utter not, then
thou hast reached Nirvana; contention is not known to thee.

135. As a cowherd with his staff drives his cows into the stable, so
do Age and Death drive the life of men.

136. A fool does not know when he commits his evil deeds: but the
wicked man burns by his own deeds, as if burnt by fire.

137. He who inflicts pain on innocent and harmless persons, will soon
come to one of these ten states:

138. He will have cruel suffering, loss, injury of the body, heavy
affliction, or loss of mind,

139. Or a misfortune coming from the king, or a fearful accusation, or
loss of relations, or destruction of treasures,

140. Or lightning-fire will burn his houses; and when his body is
destroyed, the fool will go to hell.

141. Not nakedness, not platted hair, not dirt, not fasting, or lying
on the earth, not rubbing with dust, not sitting motionless, can
purify a mortal who has not overcome desires.

142. He who, though dressed in fine apparel, exercises tranquillity,
is quiet, subdued, restrained, chaste, and has ceased to find fault
with all other beings, he indeed is a Brahmana, an ascetic (sramana),
a friar (bhikshu).

143. Is there in this world any man so restrained by humility that he
does not mind reproof, as a well-trained horse the whip?

144. Like a well-trained horse when touched by the whip, be ye active
and lively, and by faith, by virtue, by energy, by meditation, by
discernment of the law you will overcome this great pain (of reproof),
perfect in knowledge and in behaviour, and never forgetful.

145. Well-makers lead the water (wherever they like); fletchers bend
the arrow; carpenters bend a log of wood; good people fashion
themselves.


Chapter XI
Old Age

146. How is there laughter, how is there joy, as this world is always
burning? Why do you not seek a light, ye who are surrounded by
darkness?

147. Look at this dressed-up lump, covered with wounds, joined
together, sickly, full of many thoughts, which has no strength, no
hold!

148. This body is wasted, full of sickness, and frail; this heap of
corruption breaks to pieces, life indeed ends in death.

149. Those white bones, like gourds thrown away in the autumn, what
pleasure is there in looking at them?

150. After a stronghold has been made of the bones, it is covered with
flesh and blood, and there dwell in it old age and death, pride and
deceit.

151. The brilliant chariots of kings are destroyed, the body also
approaches destruction, but the virtue of good people never approaches
destruction,--thus do the good say to the good.

152. A man who has learnt little, grows old like an ox; his flesh
grows, but his knowledge does not grow.

153, 154. Looking for the maker of this tabernacle, I shall have to
run through a course of many births, so long as I do not find (him);
and painful is birth again and again. But now, maker of the
tabernacle, thou hast been seen; thou shalt not make up this
tabernacle again. All thy rafters are broken, thy ridge-pole is
sundered; the mind, approaching the Eternal (visankhara, nirvana), has
attained to the extinction of all desires.

155. Men who have not observed proper discipline, and have not gained
treasure in their youth, perish like old herons in a lake without
fish.

156. Men who have not observed proper discipline, and have not gained
treasure in their youth, lie, like broken bows, sighing after the
past.


Chapter XII
Self

157. If a man hold himself dear, let him watch himself carefully;
during one at least out of the three watches a wise man should be
watchful.

158. Let each man direct himself first to what is proper, then let him
teach others; thus a wise man will not suffer.

159. If a man make himself as he teaches others to be, then, being
himself well subdued, he may subdue (others); one's own self is indeed
difficult to subdue.

160. Self is the lord of self, who else could be the lord? With self
well subdued, a man finds a lord such as few can find.

161. The evil done by oneself, self-begotten, self-bred, crushes the
foolish, as a diamond breaks a precious stone.

162. He whose wickedness is very great brings himself down to that
state where his enemy wishes him to be, as a creeper does with the
tree which it surrounds.

163. Bad deeds, and deeds hurtful to ourselves, are easy to do; what
is beneficial and good, that is very difficult to do.

164. The foolish man who scorns the rule of the venerable (Arahat), of
the elect (Ariya), of the virtuous, and follows false doctrine, he
bears fruit to his own destruction, like the fruits of the Katthaka
reed.

165. By oneself the evil is done, by oneself one suffers; by oneself
evil is left undone, by oneself one is purified. Purity and impurity
belong to oneself, no one can purify another.

166. Let no one forget his own duty for the sake of another's, however
great; let a man, after he has discerned his own duty, be always
attentive to his duty.


Chapter XIII
The World

167. Do not follow the evil law! Do not live on in thoughtlessness! Do
not follow false doctrine! Be not a friend of the world.

168. Rouse thyself! do not be idle! Follow the law of virtue! The
virtuous rests in bliss in this world and in the next.

169. Follow the law of virtue; do not follow that of sin. The virtuous
rests in bliss in this world and in the next.

170. Look upon the world as a bubble, look upon it as a mirage: the
king of death does not see him who thus looks down upon the world.

171. Come, look at this glittering world, like unto a royal chariot;
the foolish are immersed in it, but the wise do not touch it.

172. He who formerly was reckless and afterwards became sober,
brightens up this world, like the moon when freed from clouds.

173. He whose evil deeds are covered by good deeds, brightens up this
world, like the moon when freed from clouds.

174. This world is dark, few only can see here; a few only go to
heaven, like birds escaped from the net.

175. The swans go on the path of the sun, they go through the ether by
means of their miraculous power; the wise are led out of this world,
when they have conquered Mara and his train.

176. If a man has transgressed one law, and speaks lies, and scoffs at
another world, there is no evil he will not do.

177. The uncharitable do not go to the world of the gods; fools only
do not praise liberality; a wise man rejoices in liberality, and
through it becomes blessed in the other world.

178. Better than sovereignty over the earth, better than going to
heaven, better than lordship over all worlds, is the reward of the
first step in holiness.


Chapter XIV
The Buddha (The Awakened)

179. He whose conquest is not conquered again, into whose conquest no
one in this world enters, by what track can you lead him, the
Awakened, the Omniscient, the trackless?

180. He whom no desire with its snares and poisons can lead astray, by
what track can you lead him, the Awakened, the Omniscient, the
trackless?

181. Even the gods envy those who are awakened and not forgetful, who
are given to meditation, who are wise, and who delight in the repose
of retirement (from the world).

182. Difficult (to obtain) is the conception of men, difficult is the
life of mortals, difficult is the hearing of the True Law, difficult
is the birth of the Awakened (the attainment of Buddhahood).

183. Not to commit any sin, to do good, and to purify one's mind, that
is the teaching of (all) the Awakened.

184. The Awakened call patience the highest penance, long-suffering
the highest Nirvana; for he is not an anchorite (pravragita) who
strikes others, he is not an ascetic (sramana) who insults others.

185. Not to blame, not to strike, to live restrained under the law, to
be moderate in eating, to sleep and sit alone, and to dwell on the
highest thoughts,--this is the teaching of the Awakened.

186. There is no satisfying lusts, even by a shower of gold pieces; he
who knows that lusts have a short taste and cause pain, he is wise;

187. Even in heavenly pleasures he finds no satisfaction, the disciple
who is fully awakened delights only in the destruction of all desires.

188. Men, driven by fear, go to many a refuge, to mountains and
forests, to groves and sacred trees.

189. But that is not a safe refuge, that is not the best refuge; a man
is not delivered from all pains after having gone to that refuge.

190. He who takes refuge with Buddha, the Law, and the Church; he who,
with clear understanding, sees the four holy truths:--

191. Viz. pain, the origin of pain, the destruction of pain, and the
eightfold holy way that leads to the quieting of pain;--

192. That is the safe refuge, that is the best refuge; having gone to
that refuge, a man is delivered from all pain.

193. A supernatural person (a Buddha) is not easily found, he is not
born everywhere. Wherever such a sage is born, that race prospers.

194. Happy is the arising of the awakened, happy is the teaching of
the True Law, happy is peace in the church, happy is the devotion of
those who are at peace.

195, 196. He who pays homage to those who deserve homage, whether the
awakened (Buddha) or their disciples, those who have overcome the host
(of evils), and crossed the flood of sorrow, he who pays homage to
such as have found deliverance and know no fear, his merit can never
be measured by anybody.


Chapter XV
Happiness

197. Let us live happily then, not hating those who hate us! among men
who hate us let us dwell free from hatred!

198. Let us live happily then, free from ailments among the ailing!
among men who are ailing let us dwell free from ailments!

199. Let us live happily then, free from greed among the greedy! among
men who are greedy let us dwell free from greed!

200. Let us live happily then, though we call nothing our own! We
shall be like the bright gods, feeding on happiness!

201. Victory breeds hatred, for the conquered is unhappy. He who has
given up both victory and defeat, he, the contented, is happy.

202. There is no fire like passion; there is no losing throw like
hatred; there is no pain like this body; there is no happiness higher
than rest.

203. Hunger is the worst of diseases, the body the greatest of pains;
if one knows this truly, that is Nirvana, the highest happiness.

204. Health is the greatest of gifts, contentedness the best riches;
trust is the best of relationships, Nirvana the highest happiness.

205. He who has tasted the sweetness of solitude and tranquillity, is
free from fear and free from sin, while he tastes the sweetness of
drinking in the law.

206. The sight of the elect (Arya) is good, to live with them is
always happiness; if a man does not see fools, he will be truly happy.

207. He who walks in the company of fools suffers a long way; company
with fools, as with an enemy, is always painful; company with the wise
is pleasure, like meeting with kinsfolk.

208. Therefore, one ought to follow the wise, the intelligent, the
learned, the much enduring, the dutiful, the elect; one ought to
follow a good and wise man, as the moon follows the path of the stars.


Chapter XVI
Pleasure

209. He who gives himself to vanity, and does not give himself to
meditation, forgetting the real aim (of life) and grasping at
pleasure, will in time envy him who has exerted himself in meditation.

210. Let no man ever look for what is pleasant, or what is unpleasant.
Not to see what is pleasant is pain, and it is pain to see what is
unpleasant.

211. Let, therefore, no man love anything; loss of the beloved is
evil. Those who love nothing and hate nothing, have no fetters.

212. From pleasure comes grief, from pleasure comes fear; he who is
free from pleasure knows neither grief nor fear.

213. From affection comes grief, from affection comes fear; he who is
free from affection knows neither grief nor fear.

214. From lust comes grief, from lust comes fear; he who is free from
lust knows neither grief nor fear.

215. From love comes grief, from love comes fear; he who is free from
love knows neither grief nor fear.

216. From greed comes grief, from greed comes fear; he who is free
from greed knows neither grief nor fear.

217. He who possesses virtue and intelligence, who is just, speaks the
truth, and does what is his own business, him the world will hold
dear.

218. He in whom a desire for the Ineffable (Nirvana) has sprung up,
who is satisfied in his mind, and whose thoughts are not bewildered by
love, he is called urdhvamsrotas (carried upwards by the stream).

219. Kinsmen, friends, and lovers salute a man who has been long away,
and returns safe from afar.

220. In like manner his good works receive him who has done good, and
has gone from this world to the other;--as kinsmen receive a friend on
his return.


Chapter XVII
Anger

221. Let a man leave anger, let him forsake pride, let him overcome
all bondage! No sufferings befall the man who is not attached to name
and form, and who calls nothing his own.

222. He who holds back rising anger like a rolling chariot, him I call
a real driver; other people are but holding the reins.

223. Let a man overcome anger by love, let him overcome evil by good;
let him overcome the greedy by liberality, the liar by truth!

224. Speak the truth, do not yield to anger; give, if thou art asked
for little; by these three steps thou wilt go near the gods.

225. The sages who injure nobody, and who always control their body,
they will go to the unchangeable place (Nirvana), where, if they have
gone, they will suffer no more.

226. Those who are ever watchful, who study day and night, and who
strive after Nirvana, their passions will come to an end.

227. This is an old saying, O Atula, this is not only of to-day: `They
blame him who sits silent, they blame him who speaks much, they also
blame him who says little; there is no one on earth who is not
blamed.'

228. There never was, there never will be, nor is there now, a man who
is always blamed, or a man who is always praised.

229, 230. But he whom those who discriminate praise continually day
after day, as without blemish, wise, rich in knowledge and virtue, who
would dare to blame him, like a coin made of gold from the Gambu
river? Even the gods praise him, he is praised even by Brahman.

231. Beware of bodily anger, and control thy body! Leave the sins of
the body, and with thy body practise virtue!

232. Beware of the anger of the tongue, and control thy tongue! Leave
the sins of the tongue, and practise virtue with thy tongue!

233. Beware of the anger of the mind, and control thy mind! Leave the
sins of the mind, and practise virtue with thy mind!

234. The wise who control their body, who control their tongue, the
wise who control their mind, are indeed well controlled.


Chapter XVIII
Impurity

235. Thou art now like a sear leaf, the messengers of death (Yama)
have come near to thee; thou standest at the door of thy departure,
and thou hast no provision for thy journey.

236. Make thyself an island, work hard, be wise! When thy impurities
are blown away, and thou art free from guilt, thou wilt enter into the
heavenly world of the elect (Ariya).

237. Thy life has come to an end, thou art come near to death (Yama),
there is no resting-place for thee on the road, and thou hast no
provision for thy journey.

238. Make thyself an island, work hard, be wise! When thy impurities
are blown away, and thou art free from guilt, thou wilt not enter
again into birth and decay.

239. Let a wise man blow off the impurities of his self, as a smith
blows off the impurities of silver one by one, little by little, and
from time to time.

240. As the impurity which springs from the iron, when it springs from
it, destroys it; thus do a transgressor's own works lead him to the
evil path.

241. The taint of prayers is non-repetition; the taint of houses, non-
repair; the taint of the body is sloth; the taint of a watchman,
thoughtlessness.

242. Bad conduct is the taint of woman, greediness the taint of a
benefactor; tainted are all evil ways in this world and in the next.

243. But there is a taint worse than all taints,--ignorance is the
greatest taint. O mendicants! throw off that taint, and become
taintless!

244. Life is easy to live for a man who is without shame, a crow hero,
a mischief-maker, an insulting, bold, and wretched fellow.

245. But life is hard to live for a modest man, who always looks for
what is pure, who is disinterested, quiet, spotless, and intelligent.

246. He who destroys life, who speaks untruth, who in this world takes
what is not given him, who goes to another man's wife;

247. And the man who gives himself to drinking intoxicating liquors,
he, even in this world, digs up his own root.

248. O man, know this, that the unrestrained are in a bad state; take
care that greediness and vice do not bring thee to grief for a long
time!

249. The world gives according to their faith or according to their
pleasure: if a man frets about the food and the drink given to others,
he will find no rest either by day or by night.

250. He in whom that feeling is destroyed, and taken out with the very
root, finds rest by day and by night.

251. There is no fire like passion, there is no shark like hatred,
there is no snare like folly, there is no torrent like greed.

252. The fault of others is easily perceived, but that of oneself is
difficult to perceive; a man winnows his neighbour's faults like
chaff, but his own fault he hides, as a cheat hides the bad die from
the gambler.

253. If a man looks after the faults of others, and is always inclined
to be offended, his own passions will grow, and he is far from the
destruction of passions.

254. There is no path through the air, a man is not a Samana by
outward acts. The world delights in vanity, the Tathagatas (the
Buddhas) are free from vanity.

255. There is no path through the air, a man is not a Samana by
outward acts. No creatures are eternal; but the awakened (Buddha) are
never shaken.


Chapter XIX
The Just

256, 257. A man is not just if he carries a matter by violence; no, he
who distinguishes both right and wrong, who is learned and leads
others, not by violence, but by law and equity, and who is guarded by
the law and intelligent, he is called just.

258. A man is not learned because he talks much; he who is patient,
free from hatred and fear, he is called learned.

259. A man is not a supporter of the law because he talks much; even
if a man has learnt little, but sees the law bodily, he is a supporter
of the law, a man who never neglects the law.

260. A man is not an elder because his head is grey; his age may be
ripe, but he is called `Old-in-vain.'

261. He in whom there is truth, virtue, love, restraint, moderation,
he who is free from impurity and is wise, he is called an elder.

262. An envious greedy, dishonest man does not become respectable by
means of much talking only, or by the beauty of his complexion.

263. He in whom all this is destroyed, and taken out with the very
root, he, when freed from hatred and wise, is called respectable.

264. Not by tonsure does an undisciplined man who speaks falsehood
become a Samana; can a man be a Samana who is still held captive by
desire and greediness?

265. He who always quiets the evil, whether small or large, he is
called a Samana (a quiet man), because he has quieted all evil.

266. A man is not a mendicant (Bhikshu) simply because he asks others
for alms; he who adopts the whole law is a Bhikshu, not he who only
begs.

267. He who is above good and evil, who is chaste, who with knowledge
passes through the world, he indeed is called a Bhikshu.

268, 269. A man is not a Muni because he observes silence (mona, i.e.
mauna), if he is foolish and ignorant; but the wise who, taking the
balance, chooses the good and avoids evil, he is a Muni, and is a Muni
thereby; he who in this world weighs both sides is called a Muni.

270. A man is not an elect (Ariya) because he injures living 
creatures; because he has pity on all living creatures, therefore is a
man called Ariya.

271, 272. Not only by discipline and vows, not only by much learning,
not by entering into a trance, not by sleeping alone, do I earn the
happiness of release which no worldling can know. Bhikshu, be not
confident as long as thou hast not attained the extinction of desires.


Chapter XX
The Way

273. The best of ways is the eightfold; the best of truths the four
words; the best of virtues passionlessness; the best of men he who has
eyes to see.

274. This is the way, there is no other that leads to the purifying of
intelligence. Go on this way! Everything else is the deceit of Mara
(the tempter).

275. If you go on this way, you will make an end of pain! The way was
preached by me, when I had understood the removal of the thorns (in
the flesh).

276. You yourself must make an effort. The Tathagatas (Buddhas) are
only preachers. The thoughtful who enter the way are freed from the
bondage of Mara.

277. `All created things perish,' he who knows and sees this becomes
passive in pain; this is the way to purity.

278. `All created things are grief and pain,' he who knows and sees
this becomes passive in pain; this is the way that leads to purity.

279. `All forms are unreal,' he who knows and sees this becomes
passive in pain; this is the way that leads to purity.

280. He who does not rouse himself when it is time to rise, who,
though young and strong, is full of sloth, whose will and thought are
weak, that lazy and idle man will never find the way to knowledge.

281. Watching his speech, well restrained in mind, let a man never
commit any wrong with his body! Let a man but keep these three roads
of action clear, and he will achieve the way which is taught by the
wise.

282. Through zeal knowledge is gotten, through lack of zeal knowledge
is lost; let a man who knows this double path of gain and loss thus
place himself that knowledge may grow.

283. Cut down the whole forest (of lust), not a tree only! Danger
comes out of the forest (of lust). When you have cut down both the
forest (of lust) and its undergrowth, then, Bhikshus, you will be rid
of the forest and free!

284. So long as the love of man towards women, even the smallest, is
not destroyed, so long is his mind in bondage, as the calf that drinks
milk is to its mother.

285. Cut out the love of self, like an autumn lotus, with thy hand! 
Cherish the road of peace. Nirvana has been shown by Sugata (Buddha).

286. `Here I shall dwell in the rain, here in winter and summer,' thus
the fool meditates, and does not think of his death.

287. Death comes and carries off that man, praised for his children
and flocks, his mind distracted, as a flood carries off a sleeping
village.

288. Sons are no help, nor a father, nor relations; there is no help
from kinsfolk for one whom death has seized.

289. A wise and good man who knows the meaning of this, should quickly
clear the way that leads to Nirvana.


Chapter XXI
Miscellaneous

290. If by leaving a small pleasure one sees a great pleasure, let a
wise man leave the small pleasure, and look to the great.

291. He who, by causing pain to others, wishes to obtain pleasure for
himself, he, entangled in the bonds of hatred, will never be free from
hatred.

292. What ought to be done is neglected, what ought not to be done is
done; the desires of unruly, thoughtless people are always increasing.

293. But they whose whole watchfulness is always directed to their
body, who do not follow what ought not to be done, and who steadfastly
do what ought to be done, the desires of such watchful and wise people
will come to an end.

294. A true Brahmana goes scatheless, though he have killed father and
mother, and two valiant kings, though he has destroyed a kingdom with
all its subjects.

295. A true Brahmana goes scatheless, though he have killed father and
mother, and two holy kings, and an eminent man besides.

296. The disciples of Gotama (Buddha) are always well awake, and their
thoughts day and night are always set on Buddha.

297. The disciples of Gotama are always well awake, and their thoughts
day and night are always set on the law.

298. The disciples of Gotama are always well awake, and their thoughts
day and night are always set on the church.

299. The disciples of Gotama are always well awake, and their thoughts
day and night are always set on their body.

300. The disciples of Gotama are always well awake, and their mind day
and night always delights in compassion.

301. The disciples of Gotama are always well awake, and their mind day
and night always delights in meditation.

302. It is hard to leave the world (to become a friar), it is hard to
enjoy the world; hard is the monastery, painful are the houses;
painful it is to dwell with equals (to share everything in common) and
the itinerant mendicant is beset with pain. Therefore let no man be
an itinerant mendicant and he will not be beset with pain.

303. Whatever place a faithful, virtuous, celebrated, and wealthy man
chooses, there he is respected.

304. Good people shine from afar, like the snowy mountains; bad people
are not seen, like arrows shot by night.

305. He alone who, without ceasing, practises the duty of sitting
alone and sleeping alone, he, subduing himself, will rejoice in the
destruction of all desires alone, as if living in a forest.


Chapter XXII
The Downward Course

306. He who says what is not, goes to hell; he also who, having done a
thing, says I have not done it. After death both are equal, they are
men with evil deeds in the next world.

307. Many men whose shoulders are covered with the yellow gown are
ill-conditioned and unrestrained; such evil-doers by their evil deeds
go to hell.

308. Better it would be to swallow a heated iron ball, like flaring
fire, than that a bad unrestrained fellow should live on the charity
of the land.

309. Four things does a wreckless man gain who covets his neighbour's
wife,--a bad reputation, an uncomfortable bed, thirdly, punishment,
and lastly, hell.

310. There is bad reputation, and the evil way (to hell), there is the
short pleasure of the frightened in the arms of the frightened, and
the king imposes heavy punishment; therefore let no man think of his
neighbour's wife.

311. As a grass-blade, if badly grasped, cuts the arm, badly-practised
asceticism leads to hell.

312. An act carelessly performed, a broken vow, and hesitating
obedience to discipline, all this brings no great reward.

313. If anything is to be done, let a man do it, let him attack it
vigorously! A careless pilgrim only scatters the dust of his passions
more widely.

314. An evil deed is better left undone, for a man repents of it
afterwards; a good deed is better done, for having done it, one does
not repent.

315. Like a well-guarded frontier fort, with defences within and
without, so let a man guard himself. Not a moment should escape, for
they who allow the right moment to pass, suffer pain when they are in
hell.

316. They who are ashamed of what they ought not to be ashamed of, and
are not ashamed of what they ought to be ashamed of, such men,
embracing false doctrines enter the evil path.

317. They who fear when they ought not to fear, and fear not when they
ought to fear, such men, embracing false doctrines, enter the evil
path.

318. They who forbid when there is nothing to be forbidden, and forbid
not when there is something to be forbidden, such men, embracing false
doctrines, enter the evil path.

319. They who know what is forbidden as forbidden, and what is not
forbidden as not forbidden, such men, embracing the true doctrine,
enter the good path.


Chapter XXIII
The Elephant

320. Silently shall I endure abuse as the elephant in battle endures
the arrow sent from the bow: for the world is ill-natured.

321. They lead a tamed elephant to battle, the king mounts a tamed
elephant; the tamed is the best among men, he who silently endures
abuse.

322. Mules are good, if tamed, and noble Sindhu horses, and elephants
with large tusks; but he who tames himself is better still.

323. For with these animals does no man reach the untrodden country
(Nirvana), where a tamed man goes on a tamed animal, viz. on his own
well-tamed self.

324. The elephant called Dhanapalaka, his temples running with sap,
and difficult to hold, does not eat a morsel when bound; the elephant
longs for the elephant grove.

325. If a man becomes fat and a great eater, if he is sleepy and rolls
himself about, that fool, like a hog fed on wash, is born again and
again.

326. This mind of mine went formerly wandering about as it liked, as
it listed, as it pleased; but I shall now hold it in thoroughly, as
the rider who holds the hook holds in the furious elephant.

327. Be not thoughtless, watch your thoughts! Draw yourself out of
the evil way, like an elephant sunk in mud.

328. If a man find a prudent companion who walks with him, is wise,
and lives soberly, he may walk with him, overcoming all dangers,
happy, but considerate.

329. If a man find no prudent companion who walks with him, is wise,
and lives soberly, let him walk alone, like a king who has left his
conquered country behind,--like an elephant in the forest.

330. It is better to live alone, there is no companionship with a
fool; let a man walk alone, let him commit no sin, with few wishes,
like an elephant in the forest.

331. If an occasion arises, friends are pleasant; enjoyment is
pleasant, whatever be the cause; a good work is pleasant in the hour
of death; the giving up of all grief is pleasant.

332. Pleasant in the world is the state of a mother, pleasant the
state of a father, pleasant the state of a Samana, pleasant the state
of a Brahmana.

333. Pleasant is virtue lasting to old age, pleasant is a faith firmly
rooted; pleasant is attainment of intelligence, pleasant is avoiding
of sins.


Chapter XXIV
Thirst

334. The thirst of a thoughtless man grows like a creeper; he runs
from life to life, like a monkey seeking fruit in the forest.

335. Whomsoever this fierce thirst overcomes, full of poison, in this
world, his sufferings increase like the abounding Birana grass.

336. He who overcomes this fierce thirst, difficult to be conquered in
this world, sufferings fall off from him, like water-drops from a
lotus leaf.

337. This salutary word I tell you, `Do ye, as many as are here
assembled, dig up the root of thirst, as he who wants the sweet-
scented Usira root must dig up the Birana grass, that Mara (the
tempter) may not crush you again and again, as the stream crushes the
reeds.'

338. As a tree, even though it has been cut down, is firm so long as
its root is safe, and grows again, thus, unless the feeders of thirst
are destroyed, the pain (of life) will return again and again.

339. He whose thirst running towards pleasure is exceeding strong in
the thirty-six channels, the waves will carry away that misguided man,
viz. his desires which are set on passion.

340. The channels run everywhere, the creeper (of passion) stands
sprouting; if you see the creeper springing up, cut its root by means
of knowledge.

341. A creature's pleasures are extravagant and luxurious; sunk in
lust and looking for pleasure, men undergo (again and again) birth and
decay.

342. Men, driven on by thirst, run about like a snared hare; held in
fetters and bonds, they undergo pain for a long time, again and again.

343. Men, driven on by thirst, run about like a snared hare; let
therefore the mendicant drive out thirst, by striving after
passionlessness for himself.

344. He who having got rid of the forest (of lust) (i.e. after having
reached Nirvana) gives himself over to forest-life (i.e. to lust), and
who, when removed from the forest (i.e. from lust), runs to the forest
(i.e. to lust), look at that man! though free, he runs into bondage.

345. Wise people do not call that a strong fetter which is made of
iron, wood, or hemp; far stronger is the care for precious stones and
rings, for sons and a wife.

346. That fetter wise people call strong which drags down, yields, but
is difficult to undo; after having cut this at last, people leave the
world, free from cares, and leaving desires and pleasures behind.

347. Those who are slaves to passions, run down with the stream (of
desires), as a spider runs down the web which he has made himself;
when they have cut this, at last, wise people leave the world free
from cares, leaving all affection behind.

348. Give up what is before, give up what is behind, give up what is
in the middle, when thou goest to the other shore of existence; if thy
mind is altogether free, thou wilt not again enter into birth and
decay.

349. If a man is tossed about by doubts, full of strong passions, and
yearning only for what is delightful, his thirst will grow more and
more, and he will indeed make his fetters strong.

350. If a man delights in quieting doubts, and, always reflecting,
dwells on what is not delightful (the impurity of the body, &c.), he
certainly will remove, nay, he will cut the fetter of Mara.

351. He who has reached the consummation, who does not tremble, who is
without thirst and without sin, he has broken all the thorns of life:
this will be his last body.

352. He who is without thirst and without affection, who understands
the words and their interpretation, who knows the order of letters
(those which are before and which are after), he has received his last
body, he is called the great sage, the great man.

353. `I have conquered all, I know all, in all conditions of life I am
free from taint; I have left all, and through the destruction of
thirst I am free; having learnt myself, whom shall I teach?'

354. The gift of the law exceeds all gifts; the sweetness of the law
exceeds all sweetness; the delight in the law exceeds all delights;
the extinction of thirst overcomes all pain.

355. Pleasures destroy the foolish, if they look not for the other
shore; the foolish by his thirst for pleasures destroys himself, as if
he were his own enemy.

356. The fields are damaged by weeds, mankind is damaged by passion:
therefore a gift bestowed on the passionless brings great reward.

357. The fields are damaged by weeds, mankind is damaged by hatred:
therefore a gift bestowed on those who do not hate brings great
reward.

358. The fields are damaged by weeds, mankind is damaged by vanity:
therefore a gift bestowed on those who are free from vanity brings
great reward.

359. The fields are damaged by weeds, mankind is damaged by lust:
therefore a gift bestowed on those who are free from lust brings great
reward.


Chapter XXV
The Bhikshu (Mendicant)

360. Restraint in the eye is good, good is restraint in the ear, in
the nose restraint is good, good is restraint in the tongue.

361. In the body restraint is good, good is restraint in speech, in
thought restraint is good, good is restraint in all things. A
Bhikshu, restrained in all things, is freed from all pain.

362. He who controls his hand, he who controls his feet, he who
controls his speech, he who is well controlled, he who delights
inwardly, who is collected, who is solitary and content, him they call
Bhikshu.

363. The Bhikshu who controls his mouth, who speaks wisely and calmly,
who teaches the meaning and the law, his word is sweet.

364. He who dwells in the law, delights in the law, meditates on the
law, follows the law, that Bhikshu will never fall away from the true
law.

365. Let him not despise what he has received, nor ever envy others: a
mendicant who envies others does not obtain peace of mind.

366. A Bhikshu who, though he receives little, does not despise what
he has received, even the gods will praise him, if his life is pure,
and if he is not slothful.

367. He who never identifies himself with name and form, and does not
grieve over what is no more, he indeed is called a Bhikshu.

368. The Bhikshu who acts with kindness, who is calm in the doctrine
of Buddha, will reach the quiet place (Nirvana), cessation of natural
desires, and happiness.

369. O Bhikshu, empty this boat! if emptied, it will go quickly;
having cut off passion and hatred thou wilt go to Nirvana.

370. Cut off the five (senses), leave the five, rise above the five. 
A Bhikshu, who has escaped from the five fetters, he is called
Oghatinna, `saved from the flood.'

371. Meditate, O Bhikshu, and be not heedless! Do not direct thy
thought to what gives pleasure that thou mayest not for thy
heedlessness have to swallow the iron ball (in hell), and that thou
mayest not cry out when burning, `This is pain.'

372. Without knowledge there is no meditation, without meditation
there is no knowledge: he who has knowledge and meditation is near
unto Nirvana.

373. A Bhikshu who has entered his empty house, and whose mind is
tranquil, feels a more than human delight when he sees the law
clearly.

374. As soon as he has considered the origin and destruction of the
elements (khandha) of the body, he finds happiness and joy which
belong to those who know the immortal (Nirvana).

375. And this is the beginning here for a wise Bhikshu: watchfulness
over the senses, contentedness, restraint under the law; keep noble
friends whose life is pure, and who are not slothful.

376. Let him live in charity, let him be perfect in his duties; then
in the fulness of delight he will make an end of suffering.

377. As the Vassika plant sheds its withered flowers, men should shed
passion and hatred, O ye Bhikshus!

378. The Bhikshu whose body and tongue and mind are quieted, who is
collected, and has rejected the baits of the world, he is called
quiet.

379. Rouse thyself by thyself, examine thyself by thyself, thus self-
protected and attentive wilt thou live happily, O Bhikshu!

380. For self is the lord of self, self is the refuge of self;
therefore curb thyself as the merchant curbs a good horse.

381. The Bhikshu, full of delight, who is calm in the doctrine of
Buddha will reach the quiet place (Nirvana), cessation of natural
desires, and happiness.

382. He who, even as a young Bhikshu, applies himself to the doctrine
of Buddha, brightens up this world, like the moon when free from
clouds.


Chapter XXVI
The Brahmana (Arhat)

383. Stop the stream valiantly, drive away the desires, O Brahmana! 
When you have understood the destruction of all that was made, you
will understand that which was not made.

384. If the Brahmana has reached the other shore in both laws (in
restraint and contemplation), all bonds vanish from him who has
obtained knowledge.

385. He for whom there is neither this nor that shore, nor both, him,
the fearless and unshackled, I call indeed a Brahmana.

386. He who is thoughtful, blameless, settled, dutiful, without
passions, and who has attained the highest end, him I call indeed a
Brahmana.

387. The sun is bright by day, the moon shines by night, the warrior
is bright in his armour, the Brahmana is bright in his meditation; but
Buddha, the Awakened, is bright with splendour day and night.

388. Because a man is rid of evil, therefore he is called Brahmana;
because he walks quietly, therefore he is called Samana; because he
has sent away his own impurities, therefore he is called Pravragita
(Pabbagita, a pilgrim).

389. No one should attack a Brahmana, but no Brahmana (if attacked)
should let himself fly at his aggressor! Woe to him who strikes a
Brahmana, more woe to him who flies at his aggressor!

390. It advantages a Brahmana not a little if he holds his mind back
from the pleasures of life; when all wish to injure has vanished, pain
will cease.

391. Him I call indeed a Brahmana who does not offend by body, word,
or thought, and is controlled on these three points.

392. After a man has once understood the law as taught by the Well-
awakened (Buddha), let him worship it carefully, as the Brahmana
worships the sacrificial fire.

393. A man does not become a Brahmana by his platted hair, by his
family, or by birth; in whom there is truth and righteousness, he is
blessed, he is a Brahmana.

394. What is the use of platted hair, O fool! what of the raiment of
goat-skins? Within thee there is ravening, but the outside thou
makest clean.

395. The man who wears dirty raiments, who is emaciated and covered
with veins, who lives alone in the forest, and meditates, him I call
indeed a Brahmana.

396. I do not call a man a Brahmana because of his origin or of his
mother. He is indeed arrogant, and he is wealthy: but the poor, who
is free from all attachments, him I call indeed a Brahmana.

397. Him I call indeed a Brahmana who has cut all fetters, who never
trembles, is independent and unshackled.

398. Him I call indeed a Brahmana who has cut the strap and the thong,
the chain with all that pertains to it, who has burst the bar, and is
awakened.

399. Him I call indeed a Brahmana who, though he has committed no
offence, endures reproach, bonds, and stripes, who has endurance for
his force, and strength for his army.

400. Him I call indeed a Brahmana who is free from anger, dutiful,
virtuous, without appetite, who is subdued, and has received his last
body.

401. Him I call indeed a Brahmana who does not cling to pleasures,
like water on a lotus leaf, like a mustard seed on the point of a
needle.

402. Him I call indeed a Brahmana who, even here, knows the end of his
suffering, has put down his burden, and is unshackled.

403. Him I call indeed a Brahmana whose knowledge is deep, who
possesses wisdom, who knows the right way and the wrong, and has
attained the highest end.

404. Him I call indeed a Brahmana who keeps aloof both from laymen and
from mendicants, who frequents no houses, and has but few desires.

405. Him I call indeed a Brahmana who finds no fault with other
beings, whether feeble or strong, and does not kill nor cause
slaughter.

406. Him I call indeed a Brahmana who is tolerant with the intolerant,
mild with fault-finders, and free from passion among the passionate.

407. Him I call indeed a Brahmana from whom anger and hatred, pride
and envy have dropt like a mustard seed from the point of a needle.

408. Him I call indeed a Brahmana who utters true speech, instructive
and free from harshness, so that he offend no one.

409. Him I call indeed a Brahmana who takes nothing in the world that
is not given him, be it long or short, small or large, good or bad.

410. Him I call indeed a Brahmana who fosters no desires for this
world or for the next, has no inclinations, and is unshackled.

411. Him I call indeed a Brahmana who has no interests, and when he
has understood (the truth), does not say How, how? and who has reached
the depth of the Immortal.

412. Him I call indeed a Brahmana who in this world is above good and
evil, above the bondage of both, free from grief from sin, and from
impurity.

413. Him I call indeed a Brahmana who is bright like the moon, pure,
serene, undisturbed, and in whom all gaiety is extinct.

414. Him I call indeed a Brahmana who has traversed this miry road,
the impassable world and its vanity, who has gone through, and reached
the other shore, is thoughtful, guileless, free from doubts, free from
attachment, and content.

415. Him I call indeed a Brahmana who in this world, leaving all
desires, travels about without a home, and in whom all concupiscence
is extinct.

416. Him I call indeed a Brahmana who, leaving all longings, travels
about without a home, and in whom all covetousness is extinct.

417. Him I call indeed a Brahmana who, after leaving all bondage to
men, has risen above all bondage to the gods, and is free from all and
every bondage.

418. Him I call indeed a Brahmana who has left what gives pleasure and
what gives pain, who is cold, and free from all germs (of renewed
life), the hero who has conquered all the worlds.

419. Him I call indeed a Brahmana who knows the destruction and the
return of beings everywhere, who is free from bondage, welfaring
(Sugata), and awakened (Buddha).

420. Him I call indeed a Brahmana whose path the gods do not know, nor
spirits (Gandharvas), nor men, whose passions are extinct, and who is
an Arhat (venerable).

421. Him I call indeed a Brahmana who calls nothing his own, whether
it be before, behind, or between, who is poor, and free from the love
of the world.

422. Him I call indeed a Brahmana, the manly, the noble, the hero, the
great sage, the conqueror, the impassible, the accomplished, the
awakened.

423. Him I call indeed a Brahmana who knows his former abodes, who
sees heaven and hell, has reached the end of births, is perfect in
knowledge, a sage, and whose perfections are all perfect.

(1)1 Om! Salutation to the Triple Treasure! Salutation to all the Buddhas and Bodhisattvas!

Here is carefully written down the Lankavatara Sutra in which the Lord of the Dharma discourses on the egolessness of all things.


Thus have I heard. The Blessed One once stayed in the Castle of Lanka which is situated on the peak of Mount Malaya on the great ocean, and which is adorned with flowers made of jewels of various kinds.2 He was with a large assembly of Bhikshus and with a great multitude of Bodhisattvas, who had come together from various Buddha-lands. The Bodhisattva-Mahasattvas, headed by the Bodhisattva Mahamati, were all perfect masters3 of the various Samadhis, the [tenfold] self-mastery, the [ten] powers, and the [six] psychic faculties; they were anointed by the hands of all the Buddhas; they all well understood the significance of the objective world as the manifestation of their own Mind; (2) they knew how to maintain [various] forms, teachings, and disciplinary measures, according to the various mentalities and behaviours of beings; they were thoroughly versed in the five Dharmas, the [three] Svabhavas, the [eight] Vijnanas, and the twofold Non-atman.

1 These Gothic numerals in parentheses refer to pages of the Sanskrit edition.

2 Much more fully described in Bodhiruci (Wei).

3 Literally, "sporting" (vikridita).

At that time, the Blessed One who had been preaching in the palace of the King of Sea-serpents came out at the expiration of seven days and was greeted by an innumerable host of Nagakanyas including Sakra and Brahma, and looking at Lanka on Mount Malaya smiled and said, "By the Tathagatas of the past, who were Arhats and Fully-Enlightened Ones, this Truth was made the subject of their discourse, at that castle of Lanka on the mountain-peak of Malaya, —the Truth realisable by noble wisdom in one's inmost self, which is beyond the reasoning knowledge of the philosophers as well as the state of consciousness of the Sravakas and Pratyekabuddhas.1 I, too, would now for the sake of Ravana, Overlord of the Yakshas, discourse on this Truth."

[Inspired] by the spiritual power of the Tathagata, Ravana, Lord of the Rakshasas, heard [his voice]. Indeed, the Blessed One, surrounded and accompanied by an in-numerable host of Nagakanyas including Sakra and Brahma, came out of the palace of the King of Sea-serpents; and looking at the waves of the ocean and also at the mental agitations going on in those assembled, [he thought of] the ocean of the Alayavijnana where the evolving Vijnanas [like the waves] are stirred by the wind of objectivity. While he was standing there [thus absorbed in contemplation, Ravana saw him and] uttered a joyous cry, saying: "I will go and request of the Blessed One to enter into Lanka; for this long night he would probably profit, do good, and gladden (3) the gods as well as human beings."

Thereupon, Ravana, Lord of the Rakshasas, with his attendants, riding in his floral celestial chariot, came up where the Blessed One was, and having arrived there he and his attendants came out of the chariot. Walking around the Blessed One three times from left to right, they played on a musical instrument, beating it with a stick of blue Indra (saphire), and hanging the lute at one side, which was inlaid with the choicest lapis lazuli and supported by [a ribbon of] priceless cloth, yellowish-white like Priyangu, they sang with various notes such as Saharshya, Rishabha, Gandhara, Dhaivata, Nishada. Madyama, and Kaisika,2 which were melodiously modulated in Grama, Murchana, etc.; the voice in accompaniment with the flute beautifully blended with the measure of the Gatha.

1 The Sanskrit text is here certainly at fault; there ought to be a negative particle somewhere in this passage, which is the case in the Chinese translations.

2 Neither Bodhiruci nor Sikshananda refers so specifically to these various notes.

1. "The truth-treasure whose principle is the self-nature of Mind, has no selfhood (nairatmyam), stands above all reasoning, and is free from impurities; it points to the knowledge attained in one's inmost self; Lord, show me here the way leading to the Truth.

2. "The Sugata is the body in whom are stored immaculate virtues; in him are manifested [bodies] trans-forming and transformed; he enjoys the Truth realised in his inmost self; may he visit Lanka. Now is the time, Muni!

3. (4) "This Lanka was inhabited by the Buddhas of the past, and [they were] accompanied by their sons who were owners of many forms. Lord, show me now the highest Truth, and the Yakshas who are endowed with many forms will listen."

Thereupon, Ravana, the Lord of Lanka, further adapting the Totaka rhythm sang this in the measure of the Gatha.

4. After seven nights, the Blessed One leaving the ocean which is the abode of the Makara, the palace of the sea-king, now stands on the shore.

5. Just as the Buddha rises, Ravana, accompanied by the Apsaras and Yakshas numerous, by Suka, Sarana, and learned men,

6. Miraculously goes over to the place where the Lord is standing. Alighting from the floral vehicle, he greets the Tathagata reverentially, makes him offerings, tells him who he is, and stands by the Lord.

7. "I who have come here, am called Ravana, the ten-headed king of the Rakshasas, mayest thou graciously receive me with Lanka and all its residents.

8. "In this city, the inmost state of consciousness realised, indeed, by the Enlightened Ones of the past (5) was disclosed on this peak studded with precious stones.

9. "Let the Blessed One, too. surrounded by sons of the Victorious One, now disclose the Truth immaculate on this peak embellished with precious stones; we, together with the residents of Lanka, desire to listen.

10. "The Lankavatara Sutra which is praised by the Buddhas of the past [discloses] the inmost state of consciousness realised by them, which is not founded on any system of doctrine.

11. "I recollect the Buddhas of the past surrounded by sons of the Victorious One recite this Sutra; the Blessed One, too, will speak.

12. "In the time to come, there will be Buddhas and Buddha-Sons pitying the Yakshas; the Leaders will discourse on this magnificent doctrine on the peak adorned with precious stones.

13. "This magnificent city of Lanka is adorned with varieties of precious stones, [surrounded] by peaks, refresh-ing and beautiful and canopied by a net of jewels.

14. "Blessed One, here are the Yakshas who are free from faults of greed, reflecting on [the Truth] realised in one's inmost self and making offerings to the Buddhas of the past; they are believers in the teaching of the Mahayana and intent on disciplining one another.

15. "There are younger Yakshas, girls and boys, desiring to know the Mahayana. Come, Blessed One, who art our Teacher, come to Lanka on Mount Malaya.

16. (6) "The Rakshasas, with Kumbhakarna at their head, who are residing in the city, wish, as they are devoted to the Mahayana, to hear about this inmost realisation.

17. "They have made offerings assiduously to the Buddhas [in the past] and are to-day going to do the same. Come, for compassion's sake, to the Lanka, together with [thy] sons.

18. "Mahamati, accept my mansion, the company of the Apsaras, necklaces of various sorts, and the delightful Asoka garden.

19. "I give myself up to serve the Buddhas and their sons; there is nothing with me that I do not give up [for their sake]; Great Muni, have compassion on me!"

20. Hearing him speak thus, the Lord of the Triple World said, "King of Yakshas, this mountain of precious stones was visited by the Leaders in the past.

21. "And, taking pity on you, they discoursed on the Truth revealed in their inmost [consciousness]. [The Buddhas of] the future time will proclaim [the same] on this jewel-adorned mountain.

22. "This [inmost Truth] is the abode of those Yogins who stand in the presence of the Truth. King of the Yakshas, you have the compassion of the Sugatas and myself."

23. The Blessed One accepting the request [of the King] remained silent and undisturbed; he now mounted the floral chariot offered by Ravana.

24. Thus Ravana and others, wise sons of the Victorious One, (7) honoured by the Apsaras singing and dancing, reached the city.

25. Arriving in the delightful city [the Buddha was] again the recipient of honours; he was honoured by the group of Yakshas including Ravana and by the Yaksha women.

26. A net of jewels was offered to the Buddha by the younger Yakshas, girls and boys, and necklaces beautifully ornamented with jewels were placed by Ravana about the neck of the Buddha and those of the sons of the Buddha.

27. The Buddhas together with the sons of the Buddha and the wise men, accepting the offerings, discoursed on the Truth which is the state of consciousness realised in the inmost self.

28. Honouring [him as] the best speaker, Ravana and the company of the Yakshas honoured Mahamati and requested of him again and again:1

29. "Thou art the asker of the Buddha concerning the state of consciousness realised in their inmost selves, of which we here, Yakshas as well as the sons of the Buddha, are desirous of hearing. I, together with the Yakshas, the sons of the Buddha, and the wise men, request this of thee.

30. "Thou art the most eloquent of speakers, and the most strenuous of the Yogins; with faith I beg of thee. Ask [the Buddha] about the doctrine, O thou the proficient one!

1 Verses 20-28, inclusive, are in prose in T'ang.

31. "Free from the faults of the philosophers and Pratyekabuddhas and Sravakas is (8) the Truth of the inmost consciousness, immaculate and culminating in the stage of Buddhahood."

32.1 Thereupon the Blessed One created jewel-adorned mountains and other objects magnificently embellished with jewels in an immense number.

33. On the summit of each mountain the Buddha himself was visible, and Ravana, the Yaksha, also was found standing there.

34. Thus the entire assembly was seen on each mountain-peak, and all the countries Were there, and in each there was a Leader.

35. Here also was the King of the Rakshasas and the residents of Lanka, and the Lanka created by the Buddha rivaling [the real one].

36. Other things were there, too, —the Asoka with its shining woods, and on each mountain-peak Mahamati was making a request of the Buddha,

37. Who discoursed for the sake of the Yakshas on the Truth leading to the inmost realisation; on the mountain-peak he delivered a complete sutra with an exquisite voice varied in hundreds of thousands of ways.2

38. [After this] the teacher and the sons of the Buddha vanished away in the air, leaving Ravana the Yaksha himself standing [above] in his mansion.

39. Thought he, "How is this? What means this? and by whom was it heard? What was it that was seen? and by whom was it seen? Where is the city? and where is the Buddha?

40. "Where are those countries, those jewel-shining Buddhas, those Sugatas? (9) Is it a dream then? or a vision? or is it a castle conjured up by the Gandharvas?

1 From this verse T'ang is in prose again.

2 Thus according to Bodhiruci and Sikshananda. The Sanskrit text has: "hundreds of thousands of perfect sutras."

41. "Or is it dust in the eye, or a fata morgana, or the dream-child of a barren woman, or the smoke of a fire-wheel, that which I saw here?"

42. Then [Ravana reflected], "This is the nature as it is (dharmata) of all things, which belongs to the realm of Mind, and it is not comprehended by the ignorant as they are confused by every form of imagination.

43. "There is neither the seer nor the seen, neither the speaker nor the spoken; the form and usage of the Buddha and his Dharma—they are nothing but discrimination.

44. "Those who see things such as were seen before, do not see the Buddha; [even] when discrimination is not aroused, one does not see1 the Buddha; the Buddha being fully-enlightened is seen where the world itself is not evolved.

The Lord of Lanka was then immediately awakened [from his reflection], feeling a revulsion (paravriti) in his mind and realising that the world was nothing but his own mind: he was settled in the realm of non-discrimination, was urged by the stock of his past good deeds, acquired the cleverness of understanding all the texts, obtained the faculty of seeing things as they are, was no more dependent upon others, observed things excellently with his own wisdom (buddhi), gained the insight that was not of discursive reasoning, was no more dependent upon others,2 became a great Yogin of the discipline, was able to manifest himself in all excellent forms, got thoroughly acquainted with all skilful means, had the knowledge of the characteristic aspects of every stage, by which he would surmount it skilfully, was delighted to look into3 the self-nature of Citta, Manas, Manovijnana, got a view whereby he could cut himself loose from the triple continuation, had the knowledge of disposing of every argument of (10) the philosophers on causation, thoroughly understood the Tathagata-garbha, the stage of Buddhahood, the inmost self, found himself abiding in the Buddha-knowledge; [when suddenly] a voice was heard from the sky, saying, "It is to be known by oneself."

1 T'ang has: "He who sees in the way as was seen before, cannot see the Buddha; when no discrimination is aroused, this, indeed, is the seeing." According to Wei: "If he sees things and takes them for realities, he does not see the Buddha. Even when he is not abiding in a discriminating mind, he cannot see the Buddha. Not seeing anything doing [in the world]—this is said to be seeing the Buddha. If a man is able thus to see [things], he is the one who sees the Tathagata. When the wise observe all experiences in this manner, they are transformed assuming an exquisite body—this is the Enlightenment [attained by] the Buddha."

2 This does not appear in T'ang, nor in Wei.

3 T'ang: to go beyond.

"Well done, well done, Lord of Lanka! Well done, indeed, Lord of Lanka, for once more! The Yogin is to discipline himself as thou doest. The Tathagatas and all things are to be viewed as they are viewed by thee; otherwise viewed, it is nihilism. All things are to be comprehended by transcending the Citta, Manas, and Vijnana as is done by thee. Thou shouldst look inwardly and not become attached to the letter and a superficial view of things; thou shouldst not fall into the attainments, conceptions, experiences, views, and Samadhis of the Sravakas, Pratyekabuddhas, and philosophers; thou shouldst not have any liking for small talk and witticism; thou shouldst not cherish the notion of self-substance,1 nor have any thought for the vainglory of rulership, nor dwell on such Dhyanas as belong to the six Dhyanas, etc.

"Lord of Lanka, this is the realisation of the great Yogins: to destroy the discourses advanced by others, to crush mischievous views in pieces, to keep themselves properly away from ego-centered notions, to cause a revulsion in the depths of the mind fittingly by means of an exquisite knowledge. Such are sons of the Buddha who walk in the way of the Mahayana. In order to enter upon the stage of self-realisation as attained by the Tathagatas, the discipline is to be pursued by thee.

1 Wei and T'ang: Do not hold the views maintained in the Vedas.

"Lord of Lanka, conducting thyself in this manner, let thee be further purified in the way thou hast attained; (11) by disciplining thyself well in Samadhi and Samapatti, follow not the state realised and enjoyed by the Sravakas, Pratyekabuddhas, and philosophers, which rises from the imagination of those who discipline themselves according to the practices of the puerile philosophers. They cling to the individual forms of the world created by their egotistical ideas; they maintain such notions as element, quality, and substance; they cling tenaciously to views originating from ignorance; they become confused by cherishing the idea of birth where prevails emptiness; they cling to discrimination [as real]; they fall into the way of thinking where obtains [the dualism of] qualifying and qualified.

"Lord of Lanka, this is what leads to various excellent attainments, this is what makes one grow aware of the inmost attainment, this is the Mahayana realisation. This will result in the acquirement of an excellent condition of existence.

"Lord of Lanka, by entering upon the Mahayana discipline the veils [of ignorance] are destroyed, and one turns away from the multitudinous waves of the Vijnana and falls not into the refuge and practice of the philosophers.

"Lord of Lanka, the philosophers' practice starts from their own egotistic attachments. Their ugly practice arises from adhering to dualistic views concerning the self-nature of the Vijnana.

"Well done, Lord of Lanka; reflect on the signification of this as you did when seeing the Tathagata before; for this, indeed, is seeing the Tathagata."

At that time it occurred to Ravana: "I wish to see the Blessed One again, who has all the disciplinary practices at his command, who has turned away from the practices of the philosophers, who is born of the state of realisation in the inmost consciousness, and who is beyond [the dualism of] the transformed and the transforming. He is the knowledge (12) realised by the Yogins, he is the realisation attained by those who enjoy the perfect bliss of the Samadhi which they gain by coming to an intuitive understanding through meditation. May I see thus [again] the Compassionate One by means of his miraculous powers in whom the fuel of passion and discrimination is destroyed, who is surrounded by sons of the Buddha, who has penetrated into the minds and thoughts of all beings, who moves about everywhere, who knows everything, who keeps himself away from work (kriya) and form (lakshana); seeing him may I attain what I have not yet attained, [retain] what I have already gained, may I conduct myself with non-discrimination, abide in the joy of Samadhi and Samapatti, and attain the ground where the Tathagatas walk, and in these make progress."

At that moment, the Blessed One recognising that the Lord of Lanka is to attain the Anutpattikadharmakshanti showed his glorious compassion for the ten-headed one by making himself visible once more on the mountain-peak studded with many jewels and enveloped in a net-work of jewels. The ten-headed King of Lanka saw the splendour again as seen before on the mountain-peak, [he saw] the Tathagata, who was the Arhat and the Fully-Enlightened One, with the thirty-two marks of excellence beautifully adorning his person, and also saw himself on each mountain-peak, together with Mahamati, in front of the Tathagata, the Fully-Enlightened One, putting forward his discourse on the realisation experienced by the Tathagata in his inmost self, and, surrounded by the Yakshas, conversing on the verbal teachings and stories [of the Buddha]. Those (13) [Buddha]-lands were seen with the Leaders.1

1 There is surely a discrepancy here in the text. T'ang reads: "In all the Buddha-lands in the ten quarters were also seen such events going on, and there was no difference whatever." Wei is quite different and has the following: "Besides, he saw all the Buddha-lands and all the kings thinking of the transitoriness of the body. As they are covetously attached to their thrones, wives, children, and relatives, they find themselves bound by the five passions and have no time for emancipation. Seeing this, they abandon their dominions, palaces, wives, concubines, elephants, horses, and precious treasures, giving them all up to the Buddha and his Brotherhood. They now retreat into the mountain-woods, leaving their homes and wishing to study the doctrine. He [Ravana] then sees the Bodhisattvas in the mountain woods strenuously applying themseves to the mastery of the truth, even to the extent of throwing themselves to the hungry tiger, lion, and Rakshasas. He thus sees the Bodhisattvas reading and reciting the sutras under a tree in the woods and discoursing on them for others, seeking thereby the truth of the Buddha. He then sees the Bodhisattvas seated under the Bodhi-tree in the Bodhi-mandala thinking of the suffering Beings and meditating on the truth of the Buddha. He then sees the venerable Mahamati the Bodhisattva before each Buddha preaching about the spiritual discipline of one's inner life, and also sees [the Bodhisattva] surrounded by all the Yakshas and families and talking about names, words, phrases, and paragraphs." This last sentence is evidently the translation of the Sanskrit desanapathakatham, which is contrasted in the Lankavatara throughout with pratyatmaryajnanagocara (the spiritual realm realised by noble wisdom in one's inmost consciousness).

Then the Blessed One beholding again this great assembly with his wisdom-eye, which is not the human eye, laughed loudly and most vigorously like the lion-king. Emitting rays of light from the tuft of hair between the eyebrows, from the ribs, from the loins, from the Srivatsa1 on the breast, and from every pore of the skin, —emitting rays of light which shone flaming like the fire taking place at the end of a kalpa, like a luminous rainbow, like the rising sun, blazing brilliantly, gloriously—which were observed from the sky by Sakra, Brahma, and the guardians of the world, the one who sat on the peak [of Lanka] vying with Mount Sumeru laughed the loudest laugh. At that time the assembly of the Bodhisattvas together with Sakra and Brahma, each thought within himself:

"For what reason, I wonder, from what cause does the Blessed One who is the master of all the world (sarva-dharma-vasavartin), after smiling first,2 laugh the loudest laugh? Why does he emit rays of light from his own body? Why, emitting [rays of light], does he remain silent, with the realisation [of the Truth] in his inmost self, and absorbed deeply and showing no surprise in the bliss of Samadhi, and reviewing the [ten] quarters, looking around like the lion-king, and thinking only of the discipline, attainment, and performance of Ravana?"

1 Swastika.

2 This is wanting in the Chinese translations.

At that time, Mahamati the Bodhisattva-Mahasattva who was previously requested by Ravana [to ask the Buddha concerning his self-realisation], feeling pity on him, (14) and knowing the minds and thoughts of the assembly of the Bodhisattvas, and observing that beings to be born in the future would be confused in their minds because of their delight in the verbal teaching (desanapatha), because of their clinging to the letter as [fully in accordance with] the spirit (artha), because of their clinging to the disciplinary powers of the Sravakas, Pratyekabuddhas, and philosophers, —which might lead them to think how it were that the Tathagatas, the Blessed Ones, even in their transcendental state of consciousness should burst out into loudest laughter —Mahamati the Bodhisattva asked the Buddha in order to put a stop to their inquisitiveness the following question: "For what reason, for what cause did this laughter take place?"

Said the Blessed One: "Well done, well done, Mahamati! Well done, indeed, for once more, Mahamati! Viewing the world as it is in itself and wishing to enlighten the people in the world who are fallen into a wrong view of things in the past, present, and future, thou undertakest to ask me the question. Thus should it be with the wise men who want to ask questions for both themselves and others. Ravana, Lord of Lanka, O Mahamati, asked a twofold question of the Tathagatas of the past who are Arhats and perfect Buddhas; and he wishes now to ask me too a twofold question in order to have its distinction, attainment, and scope ascertained—this is what is never tasted by those who practise the meditation of the Sravakas, Pratyekabuddhas, and philosophers; and the same will be asked by the question-loving ten-headed one of the Buddhas to come."

Knowing that, the Blessed One said to the Lord of Lanka, thus: "Ask, thou Lord of Lanka; the Tathagata has given thee permission [to ask], delay not, whatever questions thou desirest to have answered, I will answer each of them (15) with judgment to the satisfaction of your heart. Keeping thy seat of thought free from [false] discrimination, observe well what is to be subdued at each stage; ponder things with wisdom; [seeing into] the nature of the inner principle in thyself, abide in the bliss of Samadhi; embraced by the Buddhas in Samadhi, abide in the bliss of tranquillisation; going beyond the Samadhi and understanding attained by the Sravakas and Pratyekabuddhas, abide in [the attainment of the Bodhisattvas] in the stages of Acala, Sadhumati, and Dharmamegha; grasp well the egolessness of all things in its true significance; be anointed by the Buddhas in Samadhi at the great palace of lotus-jewels. 1Surrounded by the Bodhisattvas who are sitting on lotuses of various sorts each supported by the gracious power of the Buddhas, thou shalt find thyself sitting on a lotus and each one of the Bodhisattvas looking at thee face to face. This is a realm beyond the imagination. Thou shouldst plan out an adequate plan and establish thyself at a stage of discipline by planning out such a plan as shall include [all kinds of] skilful means, so that thou comest to realise that realm which is beyond imagination; and thou shouldst attain the stage of Tathagatahood in which one is able to manifest oneself in various forms, and which is something never seen before by the Sravakas, Pratyekabuddhas, philosophers, Brahma, Indra, Upendra, and others. ''

1 The following sentence is done by the aid of T'ang, as the Sanskrit does not seem to give any sense. Literally translated it reads: "There by the becoming lotuses, by those lotuses that are blessed variously by the benediction of his own person.... " Wei has: "O King of Lanka, thou wilt before long see thy person, too, thus sitting on the lotus-throne and continuing to abide there in a most natural manner. There are innumerable families of lotus-kings and innumerable families of Bodhisattvas there, each one of whom is sitting on a lotus-throne, and surrounded by those thou wilt find thyself and looking face to face at one another, and each one of them will before long come to abide in a realm beyond the understanding."

At that moment the Lord of Lanka being permitted by the Blessed One, rose from his seat on the peak of the jewel-mountain which shone like the jewel-lotus immaculate and shining in splendour; he was surrounded by a large company of celestial maidens, and all kinds of garlands, flowers, perfumes, incense, unguents, umbrellas, banners, fiags, necklaces, half-necklaces, diadems, tiaras, (16) and other ornaments whose splendour and excellence were never heard of or seen before, were created; music was played surpassing anything that could be had by the gods, Nagas, Yakshas, Rakshasas, Gandharvas, Kinnaras, Mahoragas, and men; musical instruments were created equal to anything that could be had in all the world of desire and also such superior musical instruments were created as were to be seen in the Buddha-lands; the Blessed One and the Bodhisattvas were enveloped in a net of jewels; a variety of dresses and high banners was made rising high in the air as high as seven tala trees to great [the Buddha], showering great clouds of offerings, playing music which resounded [all around], and then descending from the air, [the Lord of Lanka] sat down on the peak of the jewel-mountain ornamented with magnificent jewel-lotus whose splendour was second only to the sun and lightning. Sitting he made courtesy smiling first to the Blessed One for his permission and proposed him a twofold question: " It was asked of the Tathagatas of the past, who were Arhats, Fully-Enlightened Ones, and it was solved by them. Blessed One, now I ask of thee; [the request] will certainly be complied with by thee as far as verbal instruction is concerned1 as it was by the Buddhas [of the past]. Blessed One, duality was discoursed upon by the Transformed Tathagatas and Tathagatas of Trans-formation, but not by the Tathagatas of Silence.2 The Tathagatas of Silence are absorbed in the blissful state of Samadhi, they do not discriminate concerning this state, nor do they discourse on it. Blessed One, thou assuredly wilt discourse on this subject of duality. Thou art thyself a master of all things, an Arhat, a Tathagata. The sons of the Buddha and myself are anxious to listen to it."

1 That is, as far as the teaching could be conveyed in words. Desanapatha stands in contrast with siddhanta, or pratyatmagati in the Lankavatara.

2 In T'ang and Wei: "Original Tathagatas."

The Blessed One said, "Lord of Lanka, tell me what you mean by duality?"

The Lord of the Rakshasas, (17) who was renewed in his ornaments, full of splendour and beauty, with a diadem, bracelet, and necklace strung with vajra thread, said, "It is said that even dharmas are to be abandoned, and how much more adharmas. Blessed One, why does this dualism exist that we are called upon to abandon? What are adharmas? and what are dharmas? How can there be a duality of things to abandon—a duality that arises from falling into discrimination, from discriminating self-substance where there is none, from [the idea of] things created (bhautika) and uncreated, because the non-differentiating nature of the Alayavijnana is not recognised? Like the seeing of a hair-circle as really existing in the air, [the notion of dualism] belongs to the realm of intellection not exhaustively pur-gated. This being the. case as it should be, how could there be any abandonment [of dharmas and adharmas]?"

Said the Blessed One, "Lord of Lanka, seest thou not that the differentiation of things, such as is perceived in jars and other breakable objects whose nature it is to perish in time, takes place in a realm of discrimination [cherished by] the ignorant? This being so, is it not to be so understood? It is due to discrimination [cherished by] the ignorant that there exists the differentiation of dharma and adharma. Noble wisdom (aryajnana), however, is not to be realised by seeing [things this way]. Lord of Lanka, let it be so with the ignorant who follow the particularised aspect of existence that there are such objects as jars, etc., but it is not so with the wise. One flame of uniform nature rises up depending on houses, mansions, parks, and terraces, and burns them down; while a difference in the flames is seen according to the power of each burning material which varies in length, magnitude, etc. This being so, why (18) is it not to be so understood? The duality of dharma and adharma thus comes into existence. Not only is there seen a fire-flame spreading out in one continuity and yet showing a variety of flames, but from one seed, Lord of Lanka, are produced, also in one continuity, stems, shoots, knots, leaves, petals, flowers, fruit, branches, all individualised. As it is with every external object from which grows [a variety of] objects, so also with internal objects. From ignorance there develop the Skandhas, Dhatus, Ayatanas, with all kinds of objects accompanying, which grow out in the triple world where we have, as we see, happiness, form, speech, and behaviour, each differentiating [infinitely]. The oneness of the Vijnana is grasped variously according to the evolution of an objective world; thus there are seen things inferior, superior, and middling, things defiled and free from defilement, things good and bad. Not only, Lord of Lanka, is there such a difference of conditions in things generally, there is also seen a variety of realisations attained innerly by each Yogin as he treads the path of discipline which constitutes his practice. How much more difference in dharma and adharma do we not see in a world of particulars which is evolved by discrimination? Indeed, we do.

"Lord of Lanka, the differentiation of dharma and adharma comes from discrimination. Lord of Lanka, what are dharmas? That is, they are discriminated by the discriminations cherished by the philosophers, Sravakas, Pratyekabuddhas, and ignorant people. They think that the dharmas headed by quality and substance are produced by causes—[these are the notions] to be abandoned. Such are not to be regarded [as real] because they are appearances (lakshana). It comes from one's clinging [to appearances] that the manifestations of his own Mind are regarded as reality (dharmata). (19) Such things as jars, etc., are products of discrimination conceived by the ignorant, they exist not; their substances are not attainable. The viewing of things from this viewpoint is known as their abandonment.

"What, then, are adharmas? Lord of Lanka, [dharmas] are unattainable as to their selfhood, they are not appearances born of discrimination, they are above causality; there is in them no such [dualistic] happening as is seen as reality and non-reality. This is known as the abandoning of dharmas. What again is meant by the unattainability of dharmas? That is, it is like horns of a hare, or an ass, or a camel, or a horse, or a child conceived by a barren woman. They are dharmas the nature of which is unattainable; they are not to be thought [as real] because they are appearances. They are only talked About in popular parlance if they have any sense at all; they are not to be adhered to as in the case of jars, etc. As these [unrealities] are to be abandoned as not comprehensible by the mind (vijnana), so are things (bhava) of discrimination also to be abandoned. This is called the abandoning of dharmas and adharmas. Lord of Lanka, your question as to the way of abandoning dharmas and adharmas is hereby answered.

"Lord of Lanka, thou sayest again that thou hast asked [this question] of the Tathagatas of the past who were Arhats and Fully-Enlightened Ones and that it was solved by them. Lord of Lanka, that which is spoken of as the past belongs to discrimination; as the past is thus a discriminated [idea], even so are the [ideas] of the future and the present. Because of reality (dharmata) the Tathagatas do not discriminate, they go beyond discrimination and futile reasoning, they do not follow (20) the individuation-aspect of forms (rupa) except when [reality] is disclosed for the edification of the unknowing and for the sake of their happiness.1 It is by transcendental wisdom (prajna) that the Tathagata performs deeds transcending forms (animittacara); therefore, what constitutes the Tathagatas in essence as well as in body is wisdom (jnana). They do not discriminate, nor are they discriminated. Wherefore do they not discriminate the Manas? Because discrimination is of the self, of soul, of personality. How do they not discriminate? The Manovijnana is meant for the objective world where causality prevails as regards forms, appearances, conditions, and figures. Therefore, discrimination and non-discrimination must be transcended.

1 This is one of the most important sections in this first introductory chapter, but singularly all the three texts, perhaps excepting T'ang, present some difficulties for clear understanding. Wei: "Lord of Lanka, what you speak of as past is a form of discrimination, and so are the future and the present, also of discrimination. Lord of Lanka, when I speak of the real nature of suchness as being real, it also belongs to discrimination; it is like discriminating forms as the ultimate limit. If one wishes to realise the bliss of real wisdom, let him discipline himself in the knowledge that transcends forms; therefore, do not discriminate the Tathagatas as having knowledge-body or wisdom-essence. Do not cherish any discrimination in [thy] mind. Do not cling in [thy] will to such notions as ego, personality, soul, etc. How not to discriminate? It is in the Manovijnana that various conditions are cherished such as forms, figures, [etc. ]; do not cherish such [discriminations]. Do not discriminate nor be discriminated. Further, Lord of Lanka, it is like various forms painted on the wall, all sentient beings are such. Lord of Lanka, all sentient beings are like grasses and trees, with them there are no acts, no deeds, Lord of Lanka, all dharmas and adharmas, of them nothing is heard, nothing talked...." T'ang: "Lord of Lanka, what you speak of as past is no more than discrimination, so is the future; I too am like him. [Is this to be read, "the present, too, is like it"!] Lord of Lanka, the teaching of all the Buddhas is outside discrimination; as it goes beyond all discriminations and futile reasonings, it is not a form of particularisation, it is realised only by wisdom. That [this absolute] teaching is at all discoursed about is for the sake of giving bliss to all sentient beings. The discoursing is done by the wisdom transcending forms. It is called the Tathagata; therefore, the Tathagata has his essence, his body in this wisdom. He thus does not discriminate, nor is he to be discriminated. Do not discriminate him after the notion of ego, personality, or being. Why this impossibility of discrimination? because the Manovijnana is aroused on account of an objective world wherein it attaches itself to forms and figures. Therefore, [the Tathagata] is outside the discriminating [view] as well as the discriminated [idea]. Lord of Lanka, it is like beings painted in colours on a wall, they have no sensibility [or intelligence]. Sentient beings in the world are also like them; no acts, no rewards [are with them]. So are all the teachings, no hearing, no preaching."

"Lord of Lanka, beings are appearances, they are like figures painted on the wall, they have no sensibility [or consciousness]. Lord of Lanka, all that is in the world is devoid of work and action because all things have no reality, and there is nothing heard, nothing hearing. Lord of Lanka, all that is in the world is like an image magically transformed. This is not comprehended by the philosophers and the ignorant. Lord of Lanka, he who thus sees things, is the one who sees truthfully. Those who see things otherwise walk in discrimination; as they depend on discrimination, they cling to dualism. It is like seeing one's own image reflected in a mirror, or one's own shadow in the water, or in the moonlight, or seeing one's shadow in the house, or hearing an echo in the valley. People grasping their own shadows of discrimination (21) uphold the discrimination of dharma and adharma and, failing to carry out the abandonment of the dualism, they go on discriminating and never attain tranquillity, By tranquillity is meant oneness (ekagra), and oneness gives birth to the highest Samadhi, which is gained by entering into the womb of Tathagatahood, which is the realm of noble wisdom realised in one's inmost self."


The First Chapter Called "Ravana Asking for Instruction."1

1 It is noteworthy that the chapter endings are not the same throughout the entire text. Generally, reference is made to the Sutra itself at the end of a chapter, stating that the chapter bears such a title belonging to such a Sutra. But in the present case there is no mention at all of the Lankavatara Sutra as if this Ravana section were something quite independent. While there is no doubt about its being a later addition, seeing what a complete piece of narrative it forms by itself, and again seeing that the rest of the text makes no further reference to Ravana, the trend of the discourse as presented by the Buddha shows that it is closely related to the Sutra, especially when it emphasises at the end the importance of self-realisation against the inanity or futility of the verbal teaching ordinarily given out by a master.



[CHAPTER TWO]
I1
(22) At that time Mahamati the Bodhisattva-Mahasattva who had visited all the Buddha-lands, together with all the Bodhisattvas, rose from his seat by the power of the Buddhas, drawing his upper garment over one shoulder, placing his right knee on the ground and with folded hands, turning in the direction of the Blessed One, respectfully saluted him, and praised him with the following verses:

1. As thou reviewest the world with thy transcendental knowledge and compassion, it is to thee like an ethereal flower, of which one cannot say whether it is born or destroyed, as [the category of] being and non-being is inapplicable to it.

2. As thou reviewest all things with thy transcendental knowledge and compassion, they are to thee like visions, they are beyond the reach of intellectual grasp, as [the category of] being and non-being is inapplicable to them.

3. As thou reviewest the world with thy transcendental knowledge and compassion, it is to thee always like a dream, of which one cannot say whether it is permanent or destructible, as [the category of] being and non-being is inapplicable to it.

4. In the Dharmakaya, whose self-nature is like a vision or a dream, what is there to praise? When no thought arises as to existence or as to not-having-self-nature, then there is praise.

5. Of a thing whose appearance is not visible because of its being beyond the senses and their objects (23), how can it be praised or blamed, O Muni?

1 This division is made by the translator to facilitate the understanding of the text in which divers subjects are promiscuously treated.

6. With thy transcendental knowledge and compassion which are above form, thou comprehendest the egolessness of things and persons, and art thyself always clean and free from the hindrances of passion and knowledge.

7. Thou dost not vanish in Nirvana, nor is Nirvana abiding in thee; for it transcends the duality of knowing and known and of being and non-being.

8. Those who see the Muni so serene and beyond birth [and death] will be cleansed of attachment, stainless both in this world and in the other.

II
At that time Mahamati the Bodhisattva-Mahasattva praising the Blessed One with such verses as these, made his own name known to the Blessed One.

9. I am Mahamati, Blessed One, and am well versed in the Mahayana. I wish to ask one hundred and eight questions of thee who art most eloquent.

10. Hearing his words the Buddha, the best knower of the world, looking over the whole assembly, spoke to the son of the Sugata thus:

11. Ask me, sons of the Victorious, and Mahamati, you ask and I will instruct you in self-realisation.

At that moment Mahamati the Bodhisattva-Mahasattva who was given by the Blessed One the opportunity to speak, prostrated himself at the feet of the Blessed One and asked:

(24) 12. How can one be cleansed of false intellection? Whence does it arise? How can one perceive errors? Whence do they arise?

13. Whence come lands, transformation, appearance, and philosophers? Wherefore is the state of imagelessness, the gradations, and whence are the sons of the Victorious?

14. Where is the way of emancipation? Who is in bondage? By what is he redeemed? What is the mental state of those who practise the Dhyanas? Whence is the triple vehicle?

15. What is that which is born of causation? What is effect? What is cause [or that which works]? Whence the doctrine of duality? Whence does it arise?

16. Wherefore is the tranquilising exercise of formlessness? And that of complete extinction? Wherefore the extinction of thoughts? And how is one awakened from it?

17. How does action rise? Whence is the behaviour of those who hold the body? Whence [this] visible [world]? Whence the conditions? Whence the entrance upon the stages?

18. Who is it that breaks through this triple existence? What is the abode? What is the body? Where does that which is abiding arise? Whence comes the son of the Buddha?

19. Who attains the psychic faculties, the self-masteries, the Samadhis? How is the mind tranquilised? Pray tell me, O Bull-like Victor?

20. What is the Alaya? And whence the Manovijnana? (25) How does the visible [world] rise? How does it cease from being visible?

21. Whence are families and no-families? What is meant by Mind-only? The setting up of marks? And whence [the doctrine of] egolessness?

22. Why is there no being? What kind of teaching is in accordance with popular thinking? How can one cease cherishing eternalism (sasvata-darshana) and nihilism (uccheda-darshana)?

23. How is it that you do not differ from the philosophers as regards appearance? Tell me, whence is the rise of the Nyaya school? Its future?

24. What is meant by emptiness? What do you understand by momentary destruction? Whence is the Womb? And whence is the stability of the world?

25. Why is the world like a vision and a dream? How does it resemble the city of the Gandharvas? Why it is to be regarded as like a mirage, or like the moon reflected in water? Pray tell me.

26. What are the elements of enlightenment? Whence are the constituents of enlightenment? Wherefore is a revolution, and the disturbance of a kingdom? And how does the realistic view of existence (bhavadrishti) take its rise?

27. What is meant by the world being above birth and death? or being like the flower in the air? How do you understand it? Why do you regard it as being beyond words?

28. How is it not subject to discrimination? How is it like the sky? Of how many sorts is suchness? How manifold is the Mind? How many Paramitas are there?

29. Whence is the gradation of the stages? What is the state of imagelessness? (26) Wherefore is the twofold egolessness? How is one cleansed of [the hindrance of] knowledge?

30. Of how many kinds is knowledge (jnana)? O Leader! How many moral precepts are there? and forms of being? Whence are the families born of gold and jewel and pearl?

31. Of whom is speech born? Whence is the differentiation of beings? Whence are the sciences, offices, arts? and by whom are they made manifest?

32. Of how many sorts are gathas? What is prose? What is metre? Of how many sorts is reasoning and exegesis?

33. How many varieties of food and drink are there? Whence does sexual desire originate? Whence are there kings, sovereigns, and provincial rulers?

34. How does a king protect his dominion? Of how many groups are heavenly beings? Whence are the earth, stars, constellations, the moon, and the sun?

35. How many kinds of emancipation are there? of the Yogins? How many kinds of discipleship? And how about the masters?

36. How many kinds of Buddhahood are there? And how many of the Jataka Tales? How numerous are the evil ones? How numerous are the heretics?

37. What is meant by [the doctrine] that there is nothing but thought-construction? Pray tell me, thou Most Eloquent One?

(27) 38. Whence are the clouds in the sky? the wind? What is meant by recollection? by wisdom (medha)? Whence are trees and vines? Pray tell me, Lord of the Triple World?

39. How do horses, elephants, and deer get caught? Wherefore are there fools and despicable people? Pray tell me, thou Charioteer of the Mind?

40. Wherefore are the six seasons mentioned? What is meant by the Icchantika [one who is without Buddha-nature]? Pray tell me whence is the birth of a man? of a woman? of a hermaphrodite?

41. How does one retrograde in the Yoga exercises? How does one make progress in them? How many exercises are there? and how are men kept abiding in them? Pray tell me.

42. Beings are born in the various paths of existence, what are their specific marks and forms? How is abundance of wealth acquired? Pray tell me, thou who art like the sky?

43. Whence is the Sakya family? And the one born of Ikshvaku? Whence is the Rishi Long-Penance? What is taught by him?

44. How is it that thou art thus apparent everywhere in every land, surrounded by such Bodhisattvas of such various names and forms?

45. Why is meat not to be eaten? Why is it forbidden? Whence was the carnivorous race born, who eats meat?

46. Why are the lands shaped like the moon, the sun, the Sumeru, the lotus, the swatika, and the lion? Pray tell me.

(28) 47. Wherefore are the lands shaped like a capsized and upturned net of Indra which is composed of all sorts of jewels? Pray tell me why?

48. Wherefore are [the lands] shaped in the form of a lute or a drum? Like various flowers and fruits? Like the sun and the moon which are so stainless? Pray tell me.

49. Whence are the Buddhas of Transformation? Whence are the Buddhas of Maturity [or Recompense]? Whence are the Buddhas who are endowed with transcendental knowledge of suchness? Pray tell me.

50. Why does not one attain enlightenment in the world of desire? Pray tell me. What is the meaning of your being enlightened in the Akanishtha by shaking off all the passions?

51. After my passing who will be the upholder of the Discipline [or Doctrine, sasana]! How long should the teacher abide? How long should the teaching continue?

52. How many sorts of established truths are there? And how many of philosophical views? Whence is morality? And what constitutes the being of a Bhikshu? Pray tell me.

53. What is meant by a state of revulsion [or turning-back]? Whence is a state of imagelessness, [which is realised] by the Pratyekabuddhas, Bodhisattvas, and Sravakas?

54. By whom are the psychic powers of this world attained? What are the super-worldly ones? By what means does the mind enter upon the seven stages? Pray tell me.

55. How many kinds of Brotherhood are there? And how does a dissension take place in a Brotherhood! Whence are medical treatises for beings? Pray tell me.

(29) 56. You say that you were among the Buddhas Kasyapa, Krakuchanda, and Kanakamuni; tell me wherefore so, O Great Muni!

57. Whence is the doctrine that there is no ego-soul in beings? Whence is the doctrine of eternity, and of annihilation? Wherefore do you not everywhere announce the doctrine of Mind-only as the truth?

58. What is meant by the forest of men and women? And by the forest of Karitaki and Amali? Whence are the mountains Kailasa, Cakravada, and Vajrasamhanana?

59. Among these, whence are the mountains decorated with various sorts of jewels and filled with Rishis and Gandharvas? Pray tell me.

60. Hearing this [which constitutes] the wonderful doctrine of the Mahayana and also the most excellent heart of the Buddhas, the Great Hero, the Buddha, the One Most Excelled in the Knowledge of the World, [spoke thus]:

61. Well done! Well done! O Mahaprajna-Mahamati! Listen well, and I will tell you in order regarding your questions.

62. Birth, no-birth, Nirvana, emptiness, transmigration, having-no-sell-nature, Buddhas, sons of the Paramitas,

63. The Sravakas, Bodhisattvas, the philosophers, those who are capable of formless deeds, the Meru, oceans, mountains, islands, lands, the earth,

64. The stars, the sun, the moon, the philosophers, the Asura, (30) emancipations, the self-masteries, the psychic faculties, the Dhyanas, the Samadhis,

65. The extinctions (nirodha), the supernatural powers, the elements of enlightenment, and the paths, Dhyanas, the unmeasurables, the aggregates (skandhas), and the comings-and-goings.

66. Samapattis, the extinctions, the stirrings of mind, explanations in words, the Citta, Manas, and Vijnanas, egolessness, the five Dharmas,

67. Self-nature, the discriminating, the discriminated, the visible [world], dualism—whence are they? Various forms of vehicles, families, those born of gold, jewels, and pearls?

68. The Icchantika, the original elements, the wandering-about, one Buddhahood, knowledge, the known, the marching, the attainment, and the existence and non-existence of beings?

69. How are horses, elephants, deer caught? Pray tell me how. What is a proposition, a teaching established by the conjunction of reason and illustration?

70. Whence is cause and effect? Various errors? and also reason? [Why the statement that there is] nothing but Mind, that there is no objective [literally, seen] world, that there is no ascending of the stages?

71. Whence is the state of imagelessness and revulsion which is a hundredfold?1 You tell me. Likewise about medical treatises, arts, crafts, sciences, and teachings?

1 Not found in T'ang.
72. And also what are the measurements of the mountains, Sumeru, and the earth? What are the measurements of the ocean, moon, and sun? Tell me.

(31) 73. How many particles of dust are there in the body of a being? How many of the coarser ones, of the finer ones, and of the middle ones? How many particles of dust in every land? How many in every dhanva?

74. In measuring distance how much is a hasta, a dhanu, a krosa, a yojana, a half-yojana? How many of rabbit-hairs, of window-dust, louse-eggs, or ram-hairs, of barley?1

75. How many grains of barley in a prastha? How many grains of barley in a half-prastha? Likewise how many in a drona, in a kharya, a laksha, a koti, a vimvana?

76. How many atoms are there in a mustard-seed? How many mustard-seeds are there in a rakshika? How many in a bean, in a dharana, in a mashaka?

77. How many dharanas are there in a karsha? How many karshas in a pala? and how many palas are there in Mount Sumeru which is a huge accumulation [of masses]?

78. You should ask me thus, O son! Why do you ask me otherwise? How many atoms are there in the body of a Pratyekabuddha, of a Sravaka, of a Buddha, and of a Bodhisattva? (32) Why do you not ask me in this wise?

79. How many atoms are there at the top of a flame? How many atoms are in the wind? How many in each sense-organ? How many in a pore of the skin? in the eyebrows?

80. Whence are these men of immense wealth, kings, great sovereigns? How is the kingdom taken care of by them? And how about their emancipation?

81. Tell whence is prose and metre. Why is sexual desire universally cherished? Whence is the variety of foods and drinks? Whence the man-woman forest?

82. Wherefore are the mountains of Vajrasamhanana? Tell me whence, wherefore; are they like a vision, a dream, and a fata-morgana?

1 See the Abhidharmakosa, translated by Louis de la Vallee Poussin, Ch. III, p. 178.

83. Whence is the arising of clouds? And whence do the seasons rise? Whence is the nature of taste? Whence is woman, man, and hermaphrodite?

84. Whence are the adornments and the Bodhisattvas? Ask me, O my son! Whence are the divine mountains embellished by the Rishis and Gandharvas?

85. Whence is the way of emancipation? Who is in bondage? By whom is he delivered? What is the state of one who practises tranquillisation? What is transformation, and who are those philosophers?

86. What is meant by non-existence, existence, and no-effect? Whence arises the visible world? (33) How can one be cleansed of false intellection? Whence does false intellection arise?

87. Whence arises action? And whence its departure? Tell me. How does the extinction of thought take place? And what is meant by a Samadhi?

88. Who is the one that breaks through the triple world? What is the position? What is the body? Wherefore the doctrine that beings have no ego-soul? What is meant by a teaching in accordance with the world?1

89. Do you ask me about the marks? Do you ask me about egolessness? Do you ask me about the womb, about the Nyaya philosophers, O son of the Victor?

90. How about eternalism and nihilism? How is the mind tranquillised? Again [how about] speech, knowledge, morality, family, O son of the Victor?

91. What is meant by reasoning and illustrating, by master and disciple, by manifoldness of beings, food and drink, sky, intelligence, evil ones, and the statement that there is nothing but the thought-constructed?

92. What do you ask me concerning trees and vines, O son of the Victor? What about diversity of lands, and about Long-Penance the Rishi?

1 Samvritya desana is contrasted to paramartha-satya, highest truth.

93. What is your family? Who is your master? You tell me, O son of the Victor. Who are the people who are despised? How is it that in the Yoga you do not attain enlightenment in the world of desire, but that in the Akanishtha there is realisation?

94. What do you ask me about reasoning? (34) What about the psychic faculties belonging to this world, and about the nature of a Bhikshu?

95. Do you ask me about Buddhas of Transformation, Buddhas of Maturity [or Recompense]? About Buddhas of the Knowledge of Suchness? And whence is the Bodhisattva?

96. You ask me, O son of the Victor, about the lands that are devoid of light, resembling a lute, a drum, and a flower, and about the mind abiding in the seven stages?

97. You ask me such and many other questions, which are in accordance with the marks [of Truth?] and free from erroneous views.

III
98.1 I will instruct you as regards realisation and its teaching; listen to me intently; I will give you an explanation of the statements, O son, listen to me, in regard to the one hundred and eight statements as recounted by the Buddhas.

At that moment Mahamati the Bodhisattva-Mahasattva said to the Blessed One: What is meant by the one hundred and eight statements?2

1 This verse is probably to be separated from the foregoing ones as it forms a sort of introduction to what follows. The one hundred and eight questions (prasna) so called are not to be necessarily identified with the one hundred and eight statements (pada) which are uniformely negated in the paragraph that comes after. Some subjects are common to the Questions and the Negations, but others are not. I do not think there is any organic relationship between the two sections. What strikes one in both the Questions and the Negations is that trivial subjects are mixed up with important ones as equally constituting the content of self-realisation. The Sutra proper which is supposed to concern itself with them is also devoid of an intimate connection with them.

2 Here is one of the most mysterious and unintelligible portions of the Lankavatura Sutra. The Sanskrit word for "statement" is pada, which literally means, "foot-step," "a footing," "a position," "a subject," "an abode," "a matter of talk," "a portion of a line in a stanza," etc. For the Sanskrit pada the Chinese translators have "句", "見", "位", "住", but as they stand these translations do not give any sense to the general context. 句 is perhaps the best in retaining the original sense, but it is to be understood in the sense of "a proposition," "a statement," and each sentence containing this word in the following negations means that each subject referred to is not properly conceived, because, for instance, the concept of birth is not in accordance with the true understanding of reality. Birth stands against death, they are relative notions, and do not apply to a world where things are perceived in their absolute aspect. Therefore, any statement that might be made concerning birth are not at all true; birth is no-birth, death is no-death, and so on. Even of such notions as truth, realisation, self-nature, mind, paramitas, the same can be said; to make a statement about anything is to falsify it. Hence the series of negations as illustrated here. But the mysterious fact about them is the reference to so many trite subjects which are evidently in no direct connection with the teachings of the Mahayana. There must be something historical about these references of which the translator is at present quite ignorant. Another mystery here concerns the number of padas: why 108, and not more or less?

The Blessed One said: A statement concerning birth is no statement concerning birth; a statement concerning eternity is no statement concerning eternity. [The topics thus negated are as follows:1] the characteristic marks, abiding and changing, moment, self-nature, emptiness, annihilation, mind, the middle, permanence, causation, cause, the passions, desire, (35) means, contrivance, purity, inference [or conclusion], illustration, a disciple, a master, a family, the triple vehicle, imagelessness, vows, the triple circle, form, duality of being and non-being, bothness, the noble wisdom of self-realisation, the bliss of the present world, lands, atoms, water, a bow, reality, numbers and mathematics, the psychic powers, the sky, clouds, the arts and crafts and sciences, the wind, the earth, thinking, thought-constructions, self-nature, the aggregates, being, insight, Nirvana, that which is known, the philosophers, disorder, a vision, a dream, (36) a mirage, a reflection, a circle made in the dark by a fire-brand, the city of the Gandharvas, the heavens, food and drink, sexuality, philosophical views, the Paramitas, morality, the moon and the sun and stars, truth, effect, annihilation and origination, medical treatment, the characteristic marks, the limbs, arts and sciences, Dhyana, error, the seen [world], protection, dynasty, Rishi, kingdom, apprehension, treasure, explanation, the Icchantika, man, woman, and hermaphrodite, taste, action, the body, false intellection, motives, sense-organs, the Samskrita,2 cause and effect, the Kanishtha,3 the seasons, a luxuriant growth of trees, vines and shrubs, (37) multiplicity, entering into the teaching, systems of morality, the Bhikshus, the powers added [by the Buddha], the lutes. These are the one hundred and eight statements recounted by the Buddhas of the past.

1 To avoid repetitions, the subjects alone are mentioned which are systematically negated in the text.

2 Anything that produces an effect.

3 A class of deities.

IV
At that moment, Mahamati the Bodhisattva-Mahasattva said again to the Blessed One: In how many ways, Blessed One, does the rise, abiding, and ceasing of the Vijnanas take place?

The Blessed One replied: There are two ways, Mahamati, in which the rise, abiding, and ceasing of the Vijnanas take place, and this is not understood by the philosophers. That is to say, the ceasing takes place as regards continuation and form. In the rise of the Vijnanas, also, these two are recognisable: the rise as regards continuation and the rise as regards form. In the abiding, also, these two [are discernible]: the one taking place as regards continuation and the other as regards form.

[Further,] three modes are distinguishable in the Vijnanas: (1) the Vijnana as evolving, (2) the Vijnana as producing effects, and (3) the Vijnana as remaining in its original nature.

[Further,] Mahamati, in the Vijnanas, which are said to be eight, two functions generally are distinguishable, the perceiving and the object-discriminating. As a mirror reflects forms, Mahamati, the perceiving Vijna a perceives [objects]. Mahamati, between the two, the perceiving Vijnana and the object-discriminating Vijnana, there is no difference; they are mutually conditioning. Then, Mahamati, the perciving Vijnana functions because of transformation's taking place [in the mind] by reason of a mysterious habit-energy, while, Mahamati, the object-discriminating Vijnana (38) functions because of the mind's discriminating an objective world and because of the habit-energy accumulated by erroneous reasoning since beginningless time.

Again, Mahamati, by the cessation of all the sense-Vijnanas is meant the cessation of the Alayavijnana's variously accumulating habit-energy which is generated when unrealities are discriminated. This, Mahamati, is known as the cessation of the form-aspect of the Vijnanas.

Again, Mahamati, the cessation of the continuation-aspect of the Vijnanas takes place in this wise: that is to say, Mahamati, when both that which supports [the Vijnanas] and that which is comprehended [by the Vijnanas] cease to function. By that which supports [the Vijnanas] is meant the habit-energy [or memory] which has been accumulated by erroneous reasoning since beginningless time; and by that which is comprehended [by the Vijnanas] is meant the objective world perceived and discriminated by the Vijnanas, which is, however, no more than Mind itself.

Mahamati, it is like a lump of clay and the particles of dust making up its substance, they are neither different nor not-different; again, it is like gold and various ornaments made of it. If, Mahamati, the lump of clay is different from its particles of dust, no lump will ever come out of them. But as it comes out of them it is not different from the particles of dust. Again, if there is no difference between the two, the lump will be indistinguishable from its particles.

Even so, Mahamati, if the evolving Vijnana are different from the Alayavijnana, even in its original form, the Alaya cannot be their cause. Again, if they are not different the cessation of the evolving Vijnanas will mean the cessation of the Alayavijnana, but there is no cessation of its original form. Therefore, Mahamati, what ceases to function is not the Alaya in its original self-form, but is the effect-producing form of the Vijnanas. When this original self-form ceases to exist, then there will indeed be the cessation of the Alayavijnana. (39) If, however, there is the cessation of the Alayavijnana, this doctrine will in no wise differ from the nihilistic doctrine of the philosophers.

This doctrine, Mahamati, as it is held by the philosophers, is this: When the grasping of an objective world ceases the continuation of the Vijnanas is stopped; and when there is no more of this continuation in the Vijnanas, the continuation that has been going on since beginningless time is also destroyed. Mahamati, the philosophers maintain that there is a first cause from which continuation takes place; they do not maintain that the eye-Vijnana arises from the interaction of form and light; they assume another cause. What is this cause, Mahamati? Their first cause is known as spirit (pradhana), soul (purusha), lord (isvara), time, or atom.

V
Again, Mahamati, there are seven kinds of self-nature: collection (samudaya), being (bhava), characteristic marks (lakshana), elements (mahabhuta), causality (hetu), conditionality (pratyaya), and perfection (nishpatti).1

VI
Again, Mahamati, there are seven kinds of first principle [or highest reality, paramartha]: the world of thought (citta-gocara), the world of knowledge (jnana-), the world of super-knowledge (prajna-), the world of dualistic views (drishti-), the world beyond dualistic views, the world beyond the Bodhisattva-stages, and a world where the Tathagata attains his self-realisation.2

1 What is exactly meant by these concepts regarded as self-nature (svabhava) is difficult to define as far as the Lankavatara is concerned.

2 These seven principles or realities are not explained in the text. But we can state that they are so many different kinds of Paramartha, as in the case of Svabhava, so considered by different schools of philosophers or Buddhists.

(40) Mahamati, this is the self-nature, the first principle, the essence, which constitutes the being of the Tathagatas, Arhats, Fully-Enlightened Ones of the past, present, and future, whereby, perfecting things of this world and of a world beyond this, they, by means of a noble eye of transcendental wisdom, enter into various phases of existence, individual and general, and establish them. And what is thus established by them is not to be confused with the erroneous teachings generally held by the philosophers.

Mahamati, what are these erroneous teachings accepted generally by the philosophers? [Their error lies in this] that they do not recognise an objective world to be of Mind itself which is erroneously discriminated; and, not understanding the nature of the Vijnanas which are also no more than manifestations of Mind, like simple-minded ones that they are, they cherish the dualism of being and non-being where there is but [one] self-nature and [one] first principle.

Again, Mahamati, my teaching consists in the cessation of sufferings arising from the discrimination of the triple world; in the cessation of ignorance, desire, deed, and causality; and in the recognition that an objective world, like a vision, is the manifestation of Mind itself.

VII
Mahamati, there are some Brahmans and Sramanas who assume something out of nothing, saying that there exists a substance which is bound up in causation and abides in time, and that the Skandhas, Dhatus, and Ayatanas have their genesis and continuation in causation and, after thus existing, pass away.

They are those, Mahamati, who hold a destructive and nihilistic view concerning such subjects as continuation, activity, rising, breaking-up, existence, Nirvana, the path, karma, fruition, and truth. (41) Why? Because they have not attained an intuitive understanding [of the Truth], because they have no fundamental insight of things. Mahamati, it is like a jar broken in pieces which is unable to function as a jar; again, it is like a burnt seed which is incapable of sprouting. Even so, Mahamati, their Skandhas, Dhatus, and Ayatanas which they regard as subject to changes are really incapable of uninterrupted transformation because their views do not originate from the perception of an objective world as a manifestation of Mind itself which is erroneously discriminated.

If again, Mahamati, something comes out of nothing and there is the rise of the Vijnanas by reason of a combination of the three effect-producing causes, we can say the same of a non-existing thing, that a tortoise would grow hair and sands produce oil. [As this is impossible] this proposition does not avail, it ends in affirming nothing. And, Mahamati, it follows that deed, work, and cause [of which they speak] will be of no use, and so also with their reference to being and non-being. Mahamati, when they argue that there is a combination of the three effect-producing causes, they do this by the principle of cause and effect [which is to say, by the principle that something comes out of something and not of nothing]; and thus there are [such things as] past, present, and future, and being and non-being. As long as they remain on their philosophic ground, their demonstration will be by means of their logic and text-books, for the memory of erroneous intellection will ever cling to them. 1 Thus, Mahamati, simple-minded ones, poisoned by an erroneous view, declare the incorrect way of thinking taught by the ignorant to be the one presented by the All-Knowing One.

1 The reasoning here may be a little difficult to follow. The general idea maintained by the Lankavatara is that as long as a world of relativity is asserted there is an ever-recurring chain of causation which cannot be denied in any circumstance. In this case we cannot talk of anything coming to an end or cessation. The fault with the philosophers is that they have no fundamental intuition into the essential nature of an objective world—a world of particulars—which is really the projection of mind by reason of memory or the habit-energy accumulated since beginningless time. When this thought is thoroughly grasped, the philosopher's point of view may also hold good as far as it goes. As they lack, however, the fundamental intuition, all the logical superstructure they build is essentially an error.

Again, Mahamati, there are some Brahmans and Sramanas who (42) recognising that the external world which is of Mind itself is seen as such owing to the discrimination and false intellection practised since beginningless time, know that the world has no self-nature and has never been born, it is like a cloud, a ring produced by a firebrand, the castle of the Gandharvas, a vision, a mirage, the moon as reflected in the ocean, and a dream; that Mind in itself has nothing to do with discrimination and causation, discourses of imagination, and terms of qualification (lakshya-lakshana); that body, property, and abode are objectifications of the Alayavijnana,1 which is in itself above [the dualism of] subject and object; that the state of imagelessness which is in compliance with the awakening of Mind itself,2 is not affected by such changes as arising, abiding, and destruction.

1 The translator here follows the T'ang reading.

2 This clause does not appear in T'ang.

The Bodhisattvas-Mahasattvas, Mahamati, will before long attain to the understanding that Nirvana and Samsara are one. Their conduct, Mahamati, will be in accordance with the effortless exhibition of a great loving heart that ingeniously contrives means [of salvation], knowing that all beings have the nature of being like a vision or a reflection, and that [there is one thing which is] not bound by causation, being beyond the distinction of subject and object; [and further] seeing that there is nothing outside Mind, and in accordance with a position of unconditionality, they will by degrees pass through the various stages of Bodhisattvahood and will experience the various states of Samadhi, and will by virtue of their faith understand that the triple world is of Mind itself, and thus understanding will attain the Samadhi Mayopama. The Bodhisattvas entering into the state of imagelessness where they see into the truth of Mind-only, arriving at the abode of the Paramitas, and keeping themselves away from the thought of genesis, deed, and discipline, they will attain the Samadhi Vajravimbopama which is in compliance with the Tathagatakaya and with the transformations of suchness. After achieving a revulsion in the abode [of the Vijnanas], Mahamati, they will gradually realise the Tathagatakaya, which is endowed with the powers, the psychic faculties, self-control, love, compassion, and means; which can enter into all the Buddha-lands and into the sanctuaries of the philosophers; and which is beyond the realm of (43) Citta-mano-manovijnana. Therefore, Mahamati, these Bodhisattva-Mahasattvas who wish, by following the Tathagatakaya, to realise it, should exercise themselves, in compliance with the truth of Mind-only, to desist from discriminating and reasoning erroneously on such notions as Skandhas, Dhatus, Ayatanas, thought, causation, deed, discipline, and rising, abiding, and destruction.

VIII
Perceiving that the triple existence is by reason of the habit-energy of erroneous discrimination and false reasoning that has been going on since beginningless time, and also thinking of the state of Buddhahood which is imageless and unborn, [the Bodhisattva] will become thoroughly conversant with the noble truth of self-realisation, will become a perfect master of his own mind, will conduct himself without effort, will be like a gem reflecting a variety of colours, will be able to assume the body of transformation, will be able to enter into the subtle minds of all beings, and, because of his firm belief in the truth of Mind-only, will, by gradually ascending the stages, become established in Buddhahood. Therefore, Mahamati, let the Bodhisattva-Mahasattva be well disciplined in self-realisation.

IX
Then Mahamati said: Teach me, Blessed One, concerning that most subtle doctrine which explains the Citta, Manas, Manovijnana, the five Dharmas, the Svabhavas, and the Lakshanas; which is put in practice by the Buddhas and Bodhisattvas; which is separated from the state of mind which recognises a world as something outside Mind itself; and which, breaking down all the so-called truths established by words and reasonings, constitutes the essence of the teachings of all the Buddhas. Pray teach this assembly headed by the Bodhisattvas gathering on Mount Malaya in the city of Lanka; teach them regarding the Dharmakaya which is praised by the Tathagatas and which is the realm of (44) the Alayavijnana which resembles the ocean with its waves. Then the Blessed One again speaking to Mahamati the Bodhisattva-Mahasattva said this: The reasons whereby the eye-consciousness arises are four. What are they? They are: (1) The clinging to an external world, not knowing that it is of Mind itself; (2) The attaching to form and habit-energy accumulated since beginningless time by false reasoning and erroneous views; (3) The self-nature inherent in the Vijnana; (4) The eagerness for multiple forms and appearances. By these four reasons, Mahamati, the waves of the evolving Vijnanas are stirred on the Alayavijnana which resembles the waters of a flood. The same [can be said of the other sense-consciousnesses] as of the eye-consciousness. This consciousness arises at once or by degrees in every sense-organ including its atoms and pores of the skin; the sense-field is apprehended like a mirror reflecting objects, like the ocean swept over by a wind. Mahamati, similarly the waves of the mind-ocean are stirred uninterruptedly by the wind of objectivity; cause, deed, and appearance condition one another inseparably; the functioning Vijnanas and the original Vijnana are thus inextricably bound-up together; and because the self-nature of form, etc., is not comprehended, Mahamati, the system of the five consciousnesses (vijnanas) comes to function. Along with this system of the five Vijnanas, there is what is known as Manovijnana [i. e., the thinking function of consciousness], whereby the objective world is distinguished and individual appearances are distinctly determined, and in this the physical body has its genesis. But the Manovijnana and other Vijnanas have no thought that they are mutually conditioned and that they grow out of their attachment to the discrimination which is applied to the projections of Mind itself. Thus the Vijnanas go on functioning mutually related in a most intimate manner and discriminating a world of representations.

(45) As the Vijnanas thus go on functioning [without being conscious of their own doings], so the Yogins while entering upon a state of tranquillisation (Samapatti) are not aware of the workings of the subtle habit-energy [or memory] within themselves; for they think that they would enter upon a state of tranquillisation by extinguishing the Vijnanas. But [in fact] they are in this state without extinguishing the Vijnanas which still subsist because the seeds of habit-energy have not been extinguished; and [what they imagine to be] an extinction is really the non-functioning of the external world to which they are no more attached. So it is, Mahamati, with the subtle working of the Alayavijnana, which, except for the Tathagata and those Bodhisattvas who are established on the stages, is not easy to comprehend; [especially] by those who practise the discipline belonging to the Sravakas, Pratyekabuddhas, and philosophers, even with their powers of Samadhi and transcendental knowledge, it is difficult to distinguish. Only those who, understanding fully all the aspects of the different stages of Bodhisattvahood by the aid of their transcendental knowledge, acquiring a definite cognition as regards the meaning of the separate propositions, planting roots of goodness in the Buddha-lands that know no limits, and keeping themselves away from the discriminations and false reasonings that arise from recognising an external world which is of Mind itself, would retire into a secluded abode in the forest and devote themselves to the practice of the spiritual discipline, either high, or low, or middling, only those are capable of obtaining an insight into the flowing of Mind itself in a world of discrimination, of being baptised by the Buddhas living in the lands without limits, and of realising the self-control, powers, psychic faculties, and Samadhis. Surrounded by good friends and the Buddhas, Mahamati, they are capable of knowing the Citta, Manas, Manovijnana, which are the discriminating agents of an external world whose self-nature is of Mind itself; they are capable of crossing the ocean of birth and death which arises by reason of deed, desire, and ignorance. For this reason, Mahamati, the Yogins ought to exercise themselves in the discipline which has been given them by their good friends and the Buddhas.

(46) At that time the Blessed One recited the following verses:

99. Like waves that rise on the ocean stirred by the wind, dancing and without interruption,

100. The Alaya-ocean in a similar manner is constantly stirred by the winds of objectivity, and is seen dancing about with the Vijnanas which are the waves of multiplicity.

101. Dark-blue, red, [and other colours], with salt, conch-shell, milk, honey, fragrance of fruits and flowers, and rays of sunlight;

102. They are neither different nor not-different: the relation is like that between the ocean and its waves. So are the seven Vijnanas joined with the Citta (mind).

103. As the waves in their variety are stirred on the ocean, so in the Alaya is produced the variety of what is known as the Vijnanas.

104. The Citta, Manas, and Vijnanas are discriminated as regards their form; [but in substance] the eight are not to be separated one from another, for there is neither qualified nor qualifying.

105. As there is no distinction between the ocean and its waves, so in the Citta there is no evolution of the Vijnanas.

106. Karma is accumulated by the Citta, reflected upon by the Manas, and recognised by the Manovijnana, and the visible world is discriminated by the five Vijnanas.

(47) 107. Varieties of colour such as dark-blue, etc., are presented to our Vijnana. Tell me, Great Muni, how there are these varieties of colour like waves [on the ocean]?

108. There are no such varieties of colour in the waves; it is for the sake of the simple-minded that the Citta is said to be evolving as regards form.

109. There is no such evolving in the Citta itself, which is beyond comprehension. Where there is comprehension there is that which comprehends as in the case of waves [and ocean].

110. Body, property, and abode are presented as such to our Vijnanas, and thus they are seen as evolving in the same way as are the waves.

111. The ocean is manifestly seen dancing in the state of waveness; how is it that the evolving of the Alaya is not recognised by the intellect even as the ocean is?1

112. That the Alaya is compared to the ocean is [only] for the sake of the discriminating intellect of the ignorant; the likeness of the waves in motion is [only] brought out by way of illustration.

113. When the sun rises it shines impartially on people high and low; so thou who art the light of the world shouldst announce the truth (tattvam) to the ignorant.

(48) 114. How is it that in establishing thyself in the Dharma thou announcest not the truth? If the truth is announced by me, the truth is not in the mind.2

115. As the waves appear instantly on the ocean, or [images] in a mirror or a dream, so the mind is reflected in its own sense-fields.3

116. Owing to a deficiency in conditions the evolution [of the Vijnanas] takes place by degrees.4 The function of the Manovijnana is to recognise and that of the Manas is to reflect upon,

117. While to the five Vijnanas the actual world presents itself. There is no gradation when one is in a state of collectedness (samahita).5 Like unto a master of painting or his pupils,

1 This question according to Sung and T'ang is Mahamati's.

2 113 and the first part of 114 are ascribed to Mahamati in Sung and T'ang, but Wei gives both 113 and 114 to Mahamati.

3 This must have found its way here by mistake, for the ocean-waves simile in this text is generally used to illustrate the Alaya's relation to the other Vijnanas, and not in connection with the immediacy of perception as in this case of the mirror-images simile.

4 This ought to belong to the preceding verse. Not wishing, however, to disturb the original notation, the translator has followed the text. In that which follows, the reader is asked simply to look for the sense and to pay no attention to the division of verses.

5 Samahita, Samadhi, Samapatti, ekagra may be understood as synonymous, denoting a state of consciousness where the mind is most intensely concentrated on one thought. It is the receptive state of intuition, rather than the active state of thinking.

118.1 Who arrange colours to produce a picture, I teach. The picture is not in the colours, nor in the canvas, nor in the plate;

119. In order to make it attractive to all beings, a picture is presented in colours. What one teaches, transgresses; for the truth (tattva) is beyond words.

120. Establishing myself in the Dharma, I preach the truth for the Yogins. The truth is the state of self-realisation and is beyond categories of discrimination.

121. I teach it to the sons of the Victorious; the teaching is not meant for the ignorant. What is seen as multitudinous is a vision which exists not.

122. The teaching itself is thus variously given, subject to transgression; (49) the teaching is no teaching whatever if it is not to the point in each case.

123. According to the nature of a disease the healer gives its medicine; even so the Buddhas teach beings in accordance with their mentalities.

124. This is indeed not a mental realm to be reached by the philosophers and the Sravakas; what is taught by the leaders is the realm of self-realisation.

1 Follow the sense and not necessarily the verse division as before.
X
Further, Mahamati, if the Bodhisattva should wish to understand fully that an external world to be subsumed under categories of discrimination, such as the grasping (subject) and the grasped (object), is of Mind itself, let him be kept away from such hindrances as turmoil, social intercourse, and sleep; let him be kept away from the treatises and writings of the philosophers, from things belonging to the vehicles of Sravakahood and Pratyekabuddhahood; let the Bodhisattva-Mahasattva be thoroughly acquainted with objects of discrimination which are to be seen as of Mind itself.

XI(a)
Further, Mahamati, when the Bodhisattva-Mahasattva establishes himself in the abode where he has gained a thorough understanding of Mind by means of his transcendental knowledge, he should later discipline himself in the cultivation of noble wisdom in its triple aspect. What are the three aspects of noble wisdom, Mahamati, in which he has to discipline himself later? They are: (1) imagelessness; (2) the power added by all the Buddhas by reason of their original vows; and (3) the self-realisation attained by noble wisdom. Having mastered them, (50) the Yogin should abandon his knowledge of Mind gained by means of transcendental wisdom, which still resembles a lame donkey; and entering upon the eighth stage of Bodhisattvahood, he should further discipline himself in these three aspects of noble wisdom.

Then again, Mahamati, the aspect of imagelessness comes forth when all things belonging to the Sravakas and Pratyekabuddhas and philosophers are thoroughly mastered. Again, Mahamati, as to the power added, it comes from the original vows made by all the Buddhas. Again, Mahamati, as to the self-realisation aspect of noble wisdom, it rises when a Bodhisattva, detaching himself from viewing all things in their phenomenality, realises the Samadhi-body whereby he surveys the world as like unto a vision, and further goes on to the attainment of the Buddha-stage. Mahamati, this is the triplicity of the noble life. Furnished with this triplicity, noble ones will attain the state of self-realisation which is the outcome of noble wisdom. For this reason, Mahamati, you should cultivate noble wisdom in its triple aspect.

XI(b)
At that moment, Mahamati the Bodhisattva-Mahasattva knowing what was going on in the minds of the Bodhisattvas who were gathered there, and empowered by the power added to him by all the Buddhas, asked the Blessed One concerning the doctrine known as examining into the reality of noble wisdom. Tell me, Blessed One, the doctrine of examining into the reality of noble wisdom, depending on which the one hundred and eight statements are to be distinguished—the doctrine depending on which the Tathagatas, Arhats, Fully-Enlightened Ones will analyse and disclose the nature and course of false imagination for the sake of (51) the Bodhisattva-Mahasattvas who have fallen into the way of looking at things from their aspects of generality and individuality. Thus the Bodhisattvas will be instructed in the analysis and thorough examination of false imagination, and thereby they will have the passage purified which leads to the egolessness of things and persons, and get an illumination on the stages of Bodhisattvahood; and, further, going beyond the bliss of the tranquillisations1 belonging to all the Sravakas, Pratyekabuddhas, and philosophers, will attain the Dharmakaya of the Tathagata, which belongs to the realm and course of Tathagatahood transcending thought and in which there is no rising of the five Dharmas. That is to say, they will attain the Tathagata-body which is the Dharma intimately bound up with the understanding born of transcendental knowledge, and which, entering into the realm of Maya, reaches all the Buddha-lands, the heavenly mansions of Tushita, and the abode of the Akanishtha.

1 That is, dhyana, Samadhi and Samapatti, which practically belong to the same category.

XII
Said the Blessed One: Mahamati, there are some philosophers who are addicted to negativism, according to whose philosophical view the non-existence of the hare's horns is ascertained by means of the discriminating intellect which affirms that the self-nature of things ceases to exist with the destruction of their causes; and they say that all things are non-existent just like the hare's horns.

Again, Mahamati, there are others who, seeing distinctions existing in things as regards the elements, qualities, atoms, substances, formations, and positions, and, attached to the notion that the hare's horns are non-existent, assert that the bull has horns.

There are, Mahamati, those who have fallen into the dualistic way of thinking, being unable to comprehend the truth of Mind-only; they desire to discriminate a world which is of Mind itself. Mahamati, body, property, and abode have their existence only when measured in discrimination. (52) The hare's horns neither are nor are not; no discrimination is to be made about them. So it is, Mahamati, with all things, of which neither being nor non-being can be predicated; have no discrimination about them!

Again, Mahamati, those who have gone beyond being and non-being, no more cherish the thought that the hare has no horns; for they never think that the hare has no horns because of mutual reference, nor do they think that the bull has horns because no ultimate substance is to be obtained however minutely the analysis of the horns may go on even to the subtlest particle known as atom: [that is,] the state in which noble wisdom is realised is beyond being and non-being.

At that time Mahamati the Bodhisattva-Mahasattva said this to the Blessed One: Is it not this way, Blessed One, that, seeing how discrimination takes place, we proceed to refer this to the non-rising of discrimination and infer that the horns exist not?

The Blessed One said: No, indeed, Mahamati, the non-existence of the horns has no reference to the non-rising of discrimination. Why is it not so? Because there is discrimination owing to the idea of the horns. Indeed, depending upon the idea of the horns, Mahamati, discrimination takes place. And because of this dependence of discrimination upon the idea of the horns, Mahamati, and because of this relationship of dependence and apart from the anyananya1 relationship, one talks of the non-existence of the hare's horns, surely not because of the reference [to the horns of the bull]. If again, Mahamati, discrimination is different (anya) from the hare's horns, (53) it will not take place by reason of the horns [and therefore the one is not different from the other]; but if it is not different (ananya), there is a discrimination taking place by reason of the horns [and therefore the one is different from the other]. However minutely the atoms are analysed, no horn [-substance] is obtainable; the notion of the horns itself is not available when thus reasoned. As neither of them [that is, the bull's nor the hare's] are existent, in reference to what should we talk of non-existence? Therefore, Mahamati, the reasoning by reference as regards the non-existence of the hare's horns is of no avail. The non-existence of the hare's horns is asserted in reference to their existence [on the bull; but really a horn itself has no existence from the beginning]; have therefore no discrimination about it! Mahamati, the dualism of being and non-being as held by the philosophers does not obtain as we see in the reasoning of horns.

1 Literally different and not-different.
Again, Mahamati, there are other philosophers affected with erroneous views, who are attached to such notions as form, cause, and figure; not fully understanding the nature of space and seeing that space is disjoined from form, they proceed to discriminate about their separate existences. But, Mahamati, space is form, and, Mahamati, as space penetrates into form, form is space. To establish the relation of supporting and supported, Mahamati, there obtains the separation of the two, space and form. Mahamati, when the elements begin to evolve [a world] they are distinguishable one from another; they do not abide in space, and space is not non-existent in them.

It is the same with the hare's horns, Mahamati, whose non-existence is asserted in reference to the bull's horns. But, Mahamati, when the bull's horns are analysed to their minutest atoms, which in turn are further analysed, there is after all nothing to be known as atoms. The non-existence of what, is to be affirmed in reference to what? As to the other things, too, this reasoning from reference (54) does not hold true.

At that time, again, the Blessed One said this to Mahamati the Bodhisattva-Mahasattva; Mahamati, you should discard the views and discriminations that are concerned with the horns of a hare and a bull, with space and form. And also, Mahamati, let you and other Bodhisattvas reflect on the nature of discrimination which they have of the Mind itself, and let them go into all the Bodhisattva-lands where they should disclose the way of disciplining themselves in the manifestations of Mind itself.

XIII
Then at that time the Blessed One recited these verses:

125. The world [as we see it] exists not, pluralities of things rise from the Mind being seen [externally]; body, property, and abode are manifested to us as of the Alayavijnana.

126. The leaders talk about the Citta, Manas, [Mano-]vijnana, the [triple] Svabhava, the five Dharmas, the twofold egolessness, and purification.

127. Long and short, etc., exist mutually bound up; when existence is asserted, there is non-existence, and where non-existence is asserted, there is existence.

128. Analysed down to atoms, there is indeed no form to be discriminated as such; what can be established is the [truth of] Mind-only, which is not believed by those who cherish erroneous views.

129. This does not belong to the realm of the theoreticians nor to that of the Sravaka; (55) the Buddhas disclose the way of self-realisation.

XIV
At that time again, Mahamati the Bodhisattva-Mahasattva made a request of the Blessed One regarding the purification of the outflow which comes from recognising an objective world which is of Mind itself, saying, How, O Blessed One, is the outflow purified that takes place from recognising an external world which is of Mind itself? Is the purification instantaneous or gradual?

Replied the Blessed One: The outflow that takes place from recognising an external world which is of Mind itself is gradually purified and not instantaneously. Mahamati, it is like the amra fruit which ripens gradually and not instantaneously; in the same way, Mahamati, the purification of beings1 is gradual and not instantaneous. Mahamati, it is like the potter making pots, which is done gradually and not instantaneously; in the same way, Mahamati, the purification of beings by the Tathagata is gradual and not instantaneous. Mahamati, it is like grass, shrubs, herbs, and trees, that grow up gradually from the earth and not instantaneously; in the same way, Mahamati, the purification by the Tathagata of beings is gradual and not instantaneous; Mahamati, it is like the mastery of comedy, dancing, singing, music, lute-playing, writing, and [other] arts, which is gained gradually and not instantaneously; in the same way, Mahamati, the purification by the Tathagata of all beings is gradual and not instantaneous.

Mahamati, it is like a mirror indiscriminately and instantaneously reflecting in it forms and images; (56) in the same way, Mahamati, the purification by the Tathagata of all beings is instantaneous, who makes them free from discrimination and leads them to the state of imagelessness. Mahamati, it is like the sun or the moon revealing all forms instantaneously by illuminating them with its light; in the same way, Mahamati, the Tathagata, by making all beings discard the habit-energy which issues from the erroneous views they entertain in regard to an external world which is of the Mind, instantaneously reveals to all beings the realm of unthinkable knowledge which belongs to Buddhahood. It is like the Alayavijnana making instantaneously a world of body, property, and abode, which is what is seen of Mind itself; in the same way, Mahamati, the Nishyanda-Buddha, instantaneously maturing the mentality of beings, places them in the palatial abode of the Akanishtha mansion where they will become practisers of various spiritual exercises. Mahamati, it is like the Dharmata-Buddha shining forth instantaneously with the rays that issue from the Nishyanda-Nirmana [-Buddha]; in the same way, Mahamati, the noble truth of self-realisation instantaneously shines out when the false [dualistic] views of existence and non-existence are discarded.

1 Abbreviated from "the outflowing that takes place in beings when they recognise an external world as real which is of Mind itself" (svacittadrisyadhaira sattvanam).

XV
And yet again, Mahamati, what the Dharmata-Nishyanda-Buddha [that is, the Buddha that flows out of the absolute Dharma] teaches is that all things are comprehensible under the aspects of individuality and generality, for they are bound up with causes and conditions of habit-energy which is accumulated by not recognising an external world as of Mind itself; that by reason of clinging to these false imaginations there is multitudinousness of unrealities, which resemble the various scenes and persons created magically and imagined as really in existence. Further again, Mahamati, false imaginations arise from clinging to the notion of relativity. To illustrate: when the magician depending upon grass, (57) wood, shrubs, and creepers, exercises his art, all beings and forms take shape, magically-created persons are produced, which appear endowed with individuality and material body, and they are variously and fancifully discriminated. While they are thus manifesting themselves, Mahamati, there is no substantiality in them. Likewise, Mahamati, based on the notion of relativity the false imagination recognises a variety of appearances which are distinguished by a discriminating mind. And as their individual appearances are imagined and adhered to, there is habit-energy, and, Mahamati, so long as the fancying goes on we have here all that is needed to constitute the self-nature of the false imagination. Mahamati, this is the discourse of the Nishyanda Buddha.

Again, Mahamati, it is the doing of the Dharmata-Buddha to establish the exalted state of self-realisation which transcends the phenomena of the [empirical] mind.

Again, Mahamati, what the Nirmita-Nirmana-Buddha [or Buddha of transformation] establishes concerns such matters as charity, morality, meditation, tranquillisation, various forms of transcendental knowledge and of understanding, the Skandhas, Dhatus, and Ayatanas, emancipation, the Vijnanas, and the ways in which they function, the forms which they take, their distinctions and their performances. The Buddha discloses against the philosophical views that which surpasses forms.

Again Mahamati, the Dharmata-Buddha is unconditioned, free from conditions, has nothing to do with all doings, senses, and measurements, and does not belong to the world of the ignorant, Sravakas, Pratyekabuddhas, and philosophers, who are always clinging to the notion of an ego. For this reason, Mahamati, you should discipline yourself in the excellent and exalted way leading to self-realisation; (58) you should keep yourself away from the views that recognise the reality of an external world apart from the Mind itself.

XVI
Further again, Mahamati, in the life of the Sravaka-vehicle, there are two aspects to be distinguished, namely, the excellent and exalted state of self-realisation, and the attachment to the notion of self-nature arising from discrimination. What is the excellent, exalted state of self-realisation belonging to the Sravakas? This is a state of mental concentration which is attained when one realises states of emptiness, egolessness, suffering, and impermanence, and the truth that is free from passions and is ever serene; when one annihilates notions belonging to the externality of things, such as the Skandhas, Dhatus, Ayatanas, individuality and generality; and when one has an insight into reality as it is. Entering upon this state of mental concentration the Sravakas will attain the blissful abode of exalted self-realisation in which there is the emancipation belonging to a Dhyana, the path and fruit of a Samadhi, and the deliverance of a Samapatti, but in which there is as yet no discarding of habit-energy and no escape from the imperceivable transformation of death. This, Mahamati, is the Sravaka's exalted state of self-realisation. Having attained this exalted and blissful condition of self-realisation as realised by the Sravakas, Mahamati, the Bodhisattva-Mahasattva may not enjoy by himself the bliss of cessation, the bliss of Samapatti, but should think compassionately of other beings and keep ever fresh his original vows. Mahamati, in whatever exalted and blissful state of self-realisation the Bodhisattva may find himself, he should never exert himself in the exalted and blissful state of self-realisation as attained by the Sravakas.

(59) Mahamati, what is meant by the attachment to the notion of self-nature arising from discrimination? This attachment takes place when a man, seeing that the elements and the qualities such as blue, yellow, warmth, humidity, motility, and rigidity, have never been created by a creator, yet clings to the notions of individuality and generality in accordance with the measures laid down in books of logic. Mahamati, the Bodhisattva, knowing what this is, must abandon it. Conforming himself to the egolessness of things and holding back the wrong views regarding the egolessness of a person, the Bodhisattva should keep himself on the continuously-ascending journey along the stages. This is the Sravaka's attachment to the notion of self-nature arising from the discrimination of existence.

XVII
At that time Mahamati the Bodhisattva-Mahasattva said this to the Blessed One: According to the Blessed One's teaching, the eternal-unthinkable is the exalted condition of self-realisation and also of highest reality. Now, do not the philosophers also talk about the creative agent being the eternal-unthinkable?

The Blessed One replied: No, Mahamati, the eternal-unthinkable considered by the philosophers to be characteristic of their creator is untenable. Why? Because, Mahamati, the eternal-unthinkable as held by the philosophers is not in conformity with the idea of a cause itself. When, Mahamati, this eternal-unthinkable is not in conformity with the idea of a cause itself how can this be proved tenable? (60) Again, Mahamati, if what is claimed to be the eternal-unthinkable is in conformity with the idea of a cause [which is eternal] in itself, it can be eternal; but since the idea of a creator is based upon that of a [further] cause, it cannot be the eternal-unthinkable.

But, Mahamati, my highest reality is the eternal-unthinkable since it conforms to the idea of a cause and is beyond existence and non-existence. Because it is the exalted state of self-realisation it has its own character; because it is the cause of the highest reality it has its causation; because it has nothing to do with existence and non-existence it is no doer; because it is to be classed under the same head as space, Nirvana, and cessation it is eternal. Therefore, Mahamati, it is not the same as the eternal-unthinkable of the philosophers; the eternal-unthinkable of the Tathagatas is thatness realised by noble wisdom within themselves. For this reason, Mahamati, let the Bodhisattva-Mahasattva discipline himself in order to attain by means of noble wisdom the truth of self-realisation which is the eternal-unthinkable.

Again, further, Mahamati, the eternal-unthinkable of the philosophers is not characterised with eternality because it has a cause which is not eternal; what they regard as eternal is not eternal as it is not characterised with the power that can create itself. If again, Mahamati, the philosophers prove the eternality of their eternal-unthinkable in contradistinction to the becoming and therefore the non-eternality of things created, Mahamati, by the same reasoning (61) I can prove that their eternality has no reason to be known as such just because things created are non-eternal owing to their becoming.

If again, Mahamati, the eternal-unthinkable of the philosophers is in conformity with the idea of a cause, what they regard as characteristic of a cause is a non-entity like the horns of a hare; and, Mahamati, their eternal-unthinkable is no more than a verbal discrimination, in which, Mahamati, the philosophers' fault consists. Why? Because, Mahamati, mere verbal discriminations are, indeed, the hare's horns, on account of their having no characteristic of a self-cause. Mahamati, moreover, my eternal-unthinkable is really eternal because it finds its cause in the exalted state of self-realisation, and because it has nothing to do with a creator, with being and non-being. Its eternality is not derived from the reasoning which is based upon the external notion of being and non-being, of eternity and non-eternity. If the eternal-unthinkable is eternal in consideration of the non-existence and eternality of external things, we can say of this kind of the eternal-unthinkable that the philosophers do not know what is meant by characteristically self-caused. As they are outside the state of self-realisation attainable by noble wisdom, Mahamati, their discourse is not to the point.

XVIII
Further, Mahamati, those who, afraid of sufferings arising from the discrimination of birth-and-death, seek for Nirvana, do not know that birth-and-death and Nirvana are not to be separated the one from the other; and, seeing that all things subject to discrimination have no reality, imagine that Nirvana consists in the future annihilation of the senses and their fields. (62) They are not aware, Mahamati, of the fact that Nirvana is the Alayavijnana where a revulsion takes place by self-realisation. Therefore, Mahamati, those who are stupid talk of the trinity of vehicles and not of the state of Mind-only where there are no images. Therefore, Mahamati, those who do not understand the teachings of the Tathagatas of the past, present, and future, concerning the external world, which is of Mind itself, cling to the notion that there is a world outside what is seen of the Mind and, Mahamati, go on rolling themselves along the wheel of birth-and-death.

XIX
Further, Mahamati, according to the teaching of the Tathagatas of the past, present, and future, all things are unborn. Why? Because they have no reality, being manifestations of Mind itself, and, Mahamati, as they are not born of being and non-being, they are unborn. Mahamati, all things are like the horns of the hare, horse, donkey, or camel, but the ignorant and simple-minded who are given up to their false and erroneous imaginations, discriminate things where they are not; therefore, all things are unborn. That all things are in their self-nature unborn, Mahamati, belongs to the realm of self-realisation attained by noble wisdom, and does not belong essentially to the realm of dualistic discrimination cherished by the ignorant and simple-minded. The self-nature and the characteristic marks of body, property, and abode evolve when the Alayavijnana is conceived by the ignorant as grasping and grasped; and then they fall into a dualistic view of existence where they recognise its rise, abiding, and disappearance, cherishing the idea that all things are born and subject to discrimination as to being and non-being. (63) Therefore, Mahamati, you should discipline yourself therein [i. e. in self-realisation].

XX
Again further, Mahamati, there are five groups of people, each of whom attains its own [spiritual] insight. What are the five? They are: (1) the group of people whose insight belongs to the Sravaka-vehicle; (2) the group of people whose insight belongs to the Pratyekabuddha-vehicle; (3) the group of people whose insight belongs to the Tathagata-vehicle; (4) the group of indefinite character; and (5) the group of people to whom no insight is possible.

Mahamati, how does one know the group of people whose insight belongs to the Sravaka vehicle? There are people the hair of whose body will stand on end when they know and realise the nature of the Skandhas, Dhatus, Ayatanas, and [what is meant by] generality and individuality; their intellect will leap with joy on knowing and practising what belongs to appearance and not on practising what they know of the uninterrupted chain of causation, —such ones, Mahamati, are said to be of the group whose insight belongs to the Sravaka vehicle. Having had an insight into their own vehicle, they abide at the fifth or the sixth stage where they do away with the rising of the passions, but not with the habit-energy; they have not yet passed beyond the inconceivable transformation-death, and their lion-roar is, "My life is destroyed, my morality is established, etc."; they will then discipline themselves in the egolessness of persons and finally gain the knowledge of Nirvana.

Again, Mahamati, there are others who, believing in such things as ego, being, vital principle, nourisher, supreme spirit, or personal soul, will seek Nirvana in them. Again, Mahamati, there are still others who, seeing that all things exist by depending upon causes, will recognise in this the way to Nirvana. (64) But, Mahamati, as they have no insight into the egolessness of things, there is no emancipation for them. This, Mahamati, is where those of the Sravaka-vehicle and the philosophers make the mistake in their insight by regarding non-deliverance as deliverance. Therefore, Mahamati, you ought to discipline yourself in order to escape this wrong view.

Now, Mahamati, they belong to the group of the Pratyekabuddha-vehicle who will shed tears and feel the hair of their body stand on end when the Pratyekabuddha's insight is shown to them. When the teaching to keep themselves away from social relations and entanglements, not to become attached to the external world and its manifold form, to perform miraculous powers by which they can divide their own body and appear double or perform the transformations, is disclosed to them, they are thereby entreated. Recognising that they are of the group whose insight belong to the Pratyekabuddha-vehicle, their discourses will be in conformity with the insight of the Pratyekabuddha-vehicle. This, Mahamati, is the characteristic feature of the group of people whose insight belongs to the Pratyekabuddha-vehicle.

Now, Mahamati, three aspects are distinguishable in the insight belonging to the group of the Tathagata-vehicle. They are: (1) an insight whereby one sees into the self-nature of things, which is no self-nature; (2) an exalted insight which is the attainment of self-realisation; and (3) an insight into the immensity of the external Buddha-lands. When, Mahamati, these three aspects are disclosed one after another and also when the inconceivable realm of the Alayavijnana is disclosed, where body, property, and abode are seen to be the manifestation of Mind itself, a man will not be frightened, nor terrified, nor show any sign of fear; then such a one is to be known as of the group of people whose insight belongs to the Tathagata-vehicle. This is, (65) Mahamati, the characteristic feature of the insight of those who belong to the Tathagata-vehicle.

Again, Mahamati, when these three forms of insight are disclosed to a man, he may thereby be pursuaded to discipline himself in them. This, Mahamati, is the stage of preparation for the establishment of his own group. In order that he may go up to the stage of imagelessness, there is this establishment. But the Sravaka who will purify his own habit-energy of passions by attaining an inner perception into the Alaya and by seeing into the egolessness of things, will settle himself in the bliss of the Samadhi and finally will attain the body of Tathagatahood.1

1 What is stated about the group of indefinite character is not quite clear.

XXI
Then the Blessed One recited these verses:

130. The fruit of the Stream-entered, and that of the Once-to-come; the fruit of the Not-to-come and Arhatship— all these are due to mental perturbation.

131. The triple vehicle, the one vehicle, and the no-vehicle, of these I talk, for the sake of the dull-witted, and [also] for the wise, solitude-loving ones.

132. The gate of highest reality has nothing to do with the two forms of thought-construction [subject and object]; Where the imageless stands, why should we establish the triple vehicles?

133. The Dhyanas, the immeasurables, and the no-form Samadhis, and the thought-cessation—all these are not at all found in Mind-only.

XXII
Again, Mahamati, how is it that the Icchantika1 never awaken the desire for emancipation? (66) Because they have abandoned all the stock of merit, and because they cherish certain vows for all beings since beginningless time. What is meant by abandoning all the stock of merit? It refers to [those Buddhists] who have abandoned the Bodhisattva collection [of the canonical texts], making the false accusation that they are not in conformity with the sutras, the codes of morality, and the emancipation. By this they have forsaken all the stock of merit and will not enter into Nirvana. Secondly again, Mahamati, there are Bodhisattva-Mahasattvas who, on account of their original vows made for all beings, saying, "So long as they do not attain Nirvana, I will not attain it myself," keep themselves away from Nirvana. This, Mahamati, is the reason of their not entering into Nirvana, and because of this they go on the way of the Icchantika.

2 Those who are destitute of the Buddha-nature.

Again, Mahamati said; Who, Blessed One, would never enter Nirvana?

The Blessed One replied: Knowing that all things are in Nirvana itself from the very beginning, the Bodhisattva-Icchantika would never enter Nirvana. But those Icchantikas who have forsaken all the stock of merit [finally] do. Those Icchantikas, Mahamati, who have forsaken all the stock of merit might some day be influenced by the power of the Tathagatas and be induced at any moment to foster the stock of merit. Why? Because, Mahamati, no beings are left aside by the Tathagatas. For this reason, Mahamati, it is the Bodhisattva-Icchantika (67) who never enters into Nirvana.

XXIII
Further, Mahamati, let the Bodhisattva-Mahasattva be well acquainted with the three kinds of Svabhava (self-nature). [What are the three? They are (1) false discrimination, (2) knowledge of relativity, and (3) perfect knowledge.] Now, Mahamati, false discrimination rises from form (nimitta). How, Mahamati, does it rise from form? In [the consideration of] the relativity aspect of Svabhava, realities appear in various ways, as having forms, signs, and shapes; when, Mahamati, these objects, forms, and signs are adhered to [as real], this adherence takes place in two ways. The Tathagatas, Arhats, and Fully-Enlightened Ones thus declare false discrimination to consist in attachment to names and attachment to objects. By the attachment to objects is meant, Mahamati, to get attached to inner and external things [as realities]. By the attachment to names is meant to recognise in these inner and external things the characteristic marks of individuality and generality and to regard them as definitely belonging to the objects. These two modes of attachment, Mahamati, constitute false discrimination. The knowledge of the relativity-aspect (paratantra) rises from the separation of subject (asraya) and object (alambana).

Now, Mahamati, what is perfect knowledge? It is realised when one casts aside the discriminating notions of form, name, reality, and character; it is the inner realisation by noble wisdom. This (68) perfect knowledge, Mahamati, is the essence of the Tathagata-garbha.

Then the Blessed One recited this verse:

134. Form, Name, and Discrimination [correspond to] the two forms of Svabhava, and Right Knowledge and Suchness [correspond to] the Perfect Knowledge aspect.

This, Mahamati, is called the doctrine that examines into the nature of the five Dharmas and the two Svabhavas (self-nature), and constitutes the state of self-realisation attained by noble wisdom, and in this you and other Bodhisattvas are to discipline yourselves.

XXIV
Further again, Mahamati, let the Bodhisattva-Mahasattva have a thorough understanding as to the nature of the twofold egolessness. Mahamati, what is this twofold egolessness? [It is the egolessness of persons and the egolessness of things. What is meant by egolessness of persons? It means that] in the collection of the Skandhas, Dhatus, and Ayatanas there is no ego-substance, nor anything belonging to it; the Vijnana is originated by ignorance, deed, and desire, and keeps up its function by grasping objects by means of the sense-organs, such as the eye, etc., and by clinging to them as real; while a world of objects and bodies is manifested owing to the discrimination that takes place in the world which is of Mind itself, that is, in the Alayavijnana. By reason of the habit-energy stored up by false imagination since beginningless time, this world (vishaya) is subject to change and destruction from moment to moment; it is like a river, a seed, a lamp, wind, a cloud; [while the Vijnana itself is] like a monkey who is always restless, like a fly who is ever in search of unclean things and defiled places, like a fire (69) which is never satisfied. Again, it is like a water-drawing wheel or a machine, it [i. e., the Vijnana] goes on rolling the wheel of transmigration, carrying varieties of bodies and forms, resuscitating the dead like the demon Vetala, causing the wooden figures to move about as a magician moves them. Mahamati, a thorough understanding concerning these phenomena is called comprehending the egolessness of persons.

Now, Mahamati, what is meant by the egolessness of things? It is to realise that the Skandhas, Dhatus, and Ayatanas are characterised with the nature of false discrimination. Mahamati, since the Skandhas, Dhatus, and Ayatanas are destitute of an ego-substance, being no more than an aggregation of the Skandhas, and subject to the conditions of mutual origination which are causally bound up with the string of desire and deed; and since thus there is no creating agent in them, Mahamati, the Skandhas are even destitute of the marks of individuality and generality; and the ignorant, owing to their erroneous discrimination, imagine here the multiplicity of phenomena; the wise, however, do not. Recognising, Mahamati, that all things are devoid of the Citta, Manas, Manovijnana, the five Dharmas, and the [three] Svabhavas, the Bodhisattva-Mahasattva will well understand what is meant by the egolessness of things.

Again, Mahamati, when the Bodhisattva-Mahasattva has a good understanding as regards the egolessness of things, before long he will attain the first stage [of Bodhisattvahood] when he gets a definite cognition of the imageless. When a definite acquisition is obtained regarding the aspect of the stages [of Bodhisattvahood], the Bodhisattva will experience joy, and, gradually and successively going up the scale, will reach the ninth stage where his insight is perfected, and [finally the tenth stage known as] Great Dharmamegha. Establishing himself here, (70) he will be seated in the great jewel palace known as "Great Lotus Throne" which is in the shape of a lotus and is adorned with various sorts of jewels and pearls; he will then acquire and complete a world of Maya-nature; surrounded by Bodhisattvas of the same character and anointed like the son of the Cakravarti by the hands of the Buddhas coming from all the Buddha-lands, he will go beyond the last stage of Bodhisattvahood, attain the noble truth of self-realisation, and become a Tathagata endowed with the perfect freedom of the Dharmakaya, because of his insight into the egolessness of things. This, Mahamati, is what is meant by the egolessness of all things, and in this you and other Bodhisattva-Mahasattvas should well exercise yourselves.

XXV
At that time, Mahamati the Bodhisattva-Mahasattva said this to the Blessed One: Pray teach me about making an assertion and refuting it so that I and other Bodhisattvas, getting rid of the erroneous views that may rise from assertion and refutation, may at once realise supreme enlightenment. Having been enlightened they would keep themselves away from the eternalistic assertions as well as from the nihilistic refutations, and leave your enlightenment eye unrefuted.

Then the Blessed One again, understanding the request of Mahamati the Bodhisattva-Mahasattva, recited this verse:

135. Assertions and refutations are not to be found in the Mind-only; the ignorant who understand not that the Mind is [seen in] the form of body, property, and abode, wander about with assertions and refutations.

(71) At that moment the Blessed One said this to elucidate the meaning of this verse: Mahamati, there are four forms of assertion made concerning things not in existence. What are the four? (1) The assertion about individual marks that are non-existent; (2) the assertion about philosophical views which are non-existent [i. e., not true]; (3) the assertion about a cause which is non-existent; and (4) the assertion about objects that are non-existent. These, Mahamati, are the four assertions.

Again, Mahamati, what is meant by the refutation? It means not examining properly, because of ignorance, any assertions based on errors. This, Mahamati, is what characterises assertion and refutation.

Further, Mahamati, what are the characteristics of the assertion made about individual marks that have no existence? It concerns the marks of individuality and generality in the Skandhas, Dhatus and Ayatanas, which do not really exist; but taking them for realities and getting attached to them, a man may affirm that they are just so and not otherwise. This, Mahamati, characterises the assertion of individual marks which are non-existent.1 This assertion and discrimination, Mahamati, concerning individual marks that are not existent, rises from one's attachment to the habit-energy which is amassed, since beginningless time, by varieties of erroneous views issuing from false imagination. This, Mahamati, characterises the assertion of individual marks which are non-existent.

Again, Mahamati, by the assertion of philosophical views which are non-existent [i. e., not true], is meant that in the Skandhas, Dhatus, and Ayatanas, [some philosophers] assume the existence of an ego, a being, a soul, a living being, a nourisher, or a spirit. This is said, Mahamati, to be the assertion of some philosophical views which are nonexistent [i. e., not true].

1 This is repeated below and is evidently a clerical error.

Again, Mahamati, by the assertion of a cause that is nonexistent is meant that [some philosophers] assume the causeless birth of a first (72) Vijnana, which later comes to have a Maya-like non-existence; that is to say, the originally unborn Vijnana begins to function under the conditions of eye, form, light, and memory. The functioning goes on for a while and then ceases. This, Mahamati, is the assertion of a cause that is non-existent.

Again, Mahamati, the assertion about objects that are not-existent is an assertion arising from the attachment to such non-working existences as space, cessation, and Nirvana. These, Mahamati, are neither existent nor nonexistent; for all things are devoid of the alternatives of being and non-being and are to be known, Mahamati, as the horns of a hare, a horse, or a camel, or like a hair-net. They are discriminated as realities by the ignorant who are addicted to assertions and refutations as their intelligence has not penetrated into the truth that there is nothing but what is seen of the Mind itself. It is otherwise with the wise. This, Mahamati, is the characteristic point of the assertion about objects which are non-existent. For this reason, Mahamati, one should avoid the views based on assertion and refutation.

XXVI
Further, Mahamati, the Bodhisattvas who are thoroughly acquainted with the nature of the Citta, Manas, and Manovijnana, of the five Dharmas, of the [three] Svabhavas, and of the twofold Egolessness, will assume various personalities for the sake of benefitting others, just like the imagination that evolves from the seat of the relativity knowledge, and again, like the mysterious gem that reflects varieties of colours. Going over to all the Buddha-lands and assemblages, the Bodhisattvas will listen to the Buddhas, discourse on the nature of all things which are like a vision, a dream, an illusion, a reflection, and the lunar vision in water, and which have nothing to do with birth-and-death, eternality, and extinction; the Bodhisattvas, thus facing the Tathagatas, will listen to their discourses on the truth that does not belong to the Sravaka- and Pratyekabuddha-vehicle. They will then attain a hundred thousand Samadhis, (73) indeed, a hundred thousand niyutas of kotis of Samadhis, and by means of these Samadhis they will go around from one country to another; they will do homage to the Buddhas, be born in all the celestial mansions, where they will discourse on the Triple Treasure, manifesting Buddha-bodies; and, surrounded by Sravakas and Bodhisattvas, they will, in order to free them from the alternatives of being and non-being, instruct them to understand thoroughly what is meant by an objective world which is nothing but Mind itself and in which there are no realities.

At that time the Blessed One recited this verse:

136. When those who are born of the Buddha see that the world is no more than Mind itself, they will obtain a body of transformation, which has nothing to do with effect-producing works, but which is endowed with the powers, psychic faculties, and self-control.

XXVII
At that time again Mahamati the Bodhisattva-Mahasattva made a request of the Blessed One. Tell me, Blessed One, how all things are empty, unborn, non-dual, and have no self-nature, so that I and other Bodhisattva-Mahasattvas might be awakened in the teaching of emptiness, no-birth, non-duality, and the absence of self-nature, and, quitting the discrimination of being and non-being, quickly realise the highest enlightenment.

Then the Blessed One said this to Mahamati the Bodhisattva-Mahasattva: Now, Mahamati, listen well and reflect well upon what I tell you.

Replied Mahamati the Bodhisattva-Mahasattva, I will indeed, Blessed One. (74) The Blessed One said: Emptiness, emptiness, indeed! Mahamati, it is a term whose self-nature is false imagination. Because of one's attachment to false imagination, Mahamati, we have to talk of emptiness, no-birth, non-duality, and absence of self-nature. In short, then, Mahamati, there are seven kinds of emptiness: (1) The emptiness of individual marks (lakshana), (2) the emptiness of self-nature (bhavasvabhava), (3) the emptiness of no-work (apracarita), (4) the emptiness of work (pracarita), (5) the emptiness of all things in the sense that they are unpredicable (nirabhilapya), (6) the emptiness in its highest sense of ultimate reality realisable only by noble wisdom, and (7) the emptiness of mutuality (itaretara) which is the seventh.

Mahamati, what then is the emptiness of individual marks? It is that all things have no [such distinguishing] marks of individuality and generality. In consideration of mutuality and accumulation, [things are thought to be realities], but when they are further investigated and analysed, Mahamati, they are non-existent, and not predicable with individuality and generality; and because thus no such ideas as self, other, or both, hold good, Mahamati, the individual marks no longer obtain. So it is said that all things are empty as to their self-marks.

Again, Mahamati, what is meant by the emptiness of self-nature? Mahamati, it is that all things in their self-nature are unborn, hence the emptiness of self-nature, and it is therefore said that things are empty in their self-nature.

Again, Mahamati, what is meant by the emptiness of no-work? It is that the Skandhas are Nirvana itself and there is no work doing in them from the beginning. Therefore, one speaks of the emptiness of no-work.

(75) Again, Mahamati, what is meant by the emptiness of work? It is that the Skandhas are devoid of an ego and its belongings, and go on functioning when there is a mutual conjunction of cause and action. Thus one speaks of the emptiness of work.

Again, Mahamati, what is meant by the emptiness of all things in the sense that they are unpredicable? It is that the nature of the false imagination is not expressible, hence the emptiness of all things in the sense of their unpredicability. Thus one speaks of the emptiness of unpredicability.

Again, Mahamati, what is meant by the emptiness in its highest sense of ultimate reality realisable by noble wisdom? It is that in the attainment of an inner realisation by means of noble wisdom there is no trace of habit-energy generated by all the erroneous conceptions [of beginningless past]. Thus one speaks of the highest emptiness of ultimate reality realisable by noble wisdom.

Again, Mahamati, what is meant by the emptiness of mutual [non-existence]? It is this: when a thing is missing here, one speaks of its being empty there. For instance, Mahamati, in the lecture-hall of the Mrigarama there are no elephants, no bulls, no sheep, but as to the Bhikshus I can say that the hall is not devoid of them; it is empty only as far as they [i. e. the animals] are concerned. Further, Mahamati, it is not that the lecture-hall is devoid of its own characteristics, nor that the Bhikshu is devoid of this Bhikshuhood, nor that in some other places, too, elephants, bulls, and sheep are not to be found. Mahamati, here one sees all things in their aspect of individuality and generality, but from the point of view of mutuality (itaretara) some things do not exist somewhere. Thus one speaks of the emptiness of mutual [non-existence].

These, Mahamati, are the seven kinds of emptiness of which mutuality ranks the lowest of all and is to be put away by you.

(76) Again, Mahamati, not that things are not born, but that they are not born of themselves, except when seen in the state of Samadhi—this is what is meant by "all things are unborn." To have no self-nature is, according to the deeper sense, to be unborn, Mahamati. That all things are devoid of self-nature means that there is a constant and uninterrupted becoming, a momentary change from one state of existence to another; seeing this, Mahamati, all things are destitute of self-nature. So one speaks of all things having no self-nature.

Again, Mahamati, what is meant by non-duality? It means that light and shade, long and short, black and white, are relative terms, Mahamati, and not independent of each other; as Nirvana and Samsara are, all things are not-two. There is no Nirvana except where is Samsara; there is no Samsara except where is Nirvana; for the condition of existence is not of mutually-exclusive character.1 Therefore, it is said that all things are non-dual as are Nirvana and Samsara. For this reason, Mahamati, you should discipline yourself in [the realisation of] emptiness, no-birth, non-duality, and no-self-nature.

1 Read after T'ang.
Then at that time the Blessed One recited this couplet of verses:

137. I always preach emptiness which is beyond eternalism and nihilism; Samsara is like a dream and a vision, and karma vanishes not.

138. Space, Nirvana, and the two forms of cessation— thus (77) the ignorant discriminate the things which are not effect-producing, but the wise stand above being and non-being.

At that time again, the Blessed One said this to Mahamati the Bodhisattva-Mahasattva; This [teaching of] emptiness, no-birth, non-duality, and no-self-nature is found in all the sutras of all the Buddhas, and this doctrine is recognised in every one of them. However. Mahamati, the sutras are the teaching in conformity with the dispositions of all beings and deviate from the [real] sense, and not the truth-preserving statement. Mahamati, it is like unto the mirage which entices the deer with its treacherous springs, the springs are not there but the deer are attached, imagining them to be real. So with the teachings disclosed in all the sutras, they are for all beings for the gratification of their own discriminating minds. They are not the truth-preserving statements meant for noble wisdom to grasp. For this reason, Mahamati, be in conformity with the sense and be not engrossed in the word-teaching.

XXVIII
At that time, Mahamati the Bodhisattva-Mahasattva said this to the Blessed One: Now the Blessed One makes mention of the Tathagata-garbha in the sutras, and verily it is described by you as by nature bright and pure, as primarily unspotted, endowed with the thirty-two marks of excellence, hidden in the body of every being like a gem of great value, which is enwrapped in a dirty garment, enveloped in the garment of the Skandhas, Dhatus, and Ayatanas, and soiled with the dirt of greed, anger, folly, and false imagination, (78) while it is described by the Blessed One to be eternal, permanent, auspicious, and unchangeable. Is not this Tathagata-garbha taught by the Blessed One the same as the ego-substance taught by the philosophers? The ego as taught in the systems of the philosophers is an eternal creator, unqualified, omnipresent, and imperishable.

The Blessed One replied: No, Mahamati, my Tathagata-garbha is not the same as the ego taught by the philosophers; for what the Tathagatas teach is the Tathagata-garbha in the sense, Mahamati, that it is emptiness, reality-limit, Nirvana, being unborn, unqualified, and devoid of will-effort; the reason why the Tathagatas who are Arhats and Fully-Enlightened Ones, teach the doctrine pointing to the Tathagata-garbha is to make the ignorant cast aside their fear when they listen to the teaching of egolessness and to have them realise the state of non-discrimination and imagelessness. I also wish, Mahamati, that the Bodhisattva-Mahasattvas of the present and future would not attach themselves to the idea of an ego [imagining it to be a soul]. Mahamati, it is like a potter who manufactures various vessels out of a mass of clay of one sort by his own manual skill and labour combined with a rod, water, and thread, Mahamati, that the Tathagatas preach the egolessness of things which removes all the traces of discrimination by various skilful means issuing from their transcendental wisdom, that is, sometimes by the doctrine of the Tathagata-garbha, sometimes by that of egolessness, and, like a potter, by means of various terms, expressions, and synonyms. For this reason, Mahamati, the philosophers' doctrine of an ego-substance is not the same (79) as the teaching of the Tathagata-garbha. Thus, Mahamati, the doctrine of the Tathagata-garbha is disclosed in order to awaken the philosophers from their clinging to the idea of the ego, so that those minds that have fallen into the views imagining the non-existent ego as real, and also into the notion that the triple emancipation is final, may rapidly be awakened to the state of supreme enlightenment. Accordingly, Mahamati, the Tathagatas who are Arhats and Fully-Enlightened Ones disclose the doctrine of the Tathagata-garbha which is thus not to be known as identical with the philosopher's notion of an ego-substance. Therefore. Mahamati, in order to abandon the misconception cherished by the philosophers, you must strive after the teaching of egolessness and the Tathagata-garbha.

XXIX
At that moment then the Blessed One recited this verse:

139. The personal soul, continuity, the Skandhas, causation, atoms, the supreme spirit, the ruler, the creator, —[they are] discriminations in the Mind-only.1

XXX
At that time Mahamati the Bodhisattva-Mahasattva in consideration of future generations made this request again of the Blessed One: Pray tell me, Blessed One, about the perfecting of the discipline whereby the Bodhisattva-Mahasattvas become great Yogins.

The Blessed One replied: There are four things, Mahamati, by fulfilling which the Bodhisattvas become great Yogins. What are the four? They are: (1) To have a clear understanding as to what is seen of Mind itself,2 (2) to discard the notions of birth, (80) abiding, and disappearance, (3) to look into [the truth] that no external world obtains, and (4) to seek for the attainment of inner realisation by noble wisdom. Provided with these four things the Bodhisattva-Mahasattvas become great Yogins.

1 This verse has strangely found its way here.

2 This is rather a clumsy translation of svacitta-drisya. Drisya is "what is seen," that is, this visible world, or this external, objective world, which according to the Lankavatara is a manifestation of Mind itself. When this truth is realised, the objective world loses its reality as such, and we no more cling to it as if it were a final irreducible fact which stands oppressively against the mind. The Buddhist idea of interpreting existence idealistically is more religious than logical, for Buddhists want to elevate the value of spirit absolutely above matter so that the latter will be amenable to all the commands to be given by the former.

How, Mahamati, does the Bodhisattva-Mahasattva come to have a clear understanding as to what is seen of Mind itself? He comes to it by recognising that this triple world is nothing but Mind itself, devoid of an ego and its belongings, with no strivings, no comings-and-goings; that this triple world is manifested and imagined as real, under the influence of the habit-energy accumulated since beginningless time by false reasoning and imagination, and with the multiplicity of objects and actions in close relationship, and in conformity with the ideas of discrimination, such as body, property, and abode. Thus, Mahamati, the Bodhisattva-Mahasattva acquires a thoroughly clear understanding as to what is seen of Mind itself.

How again, Mahamati, does the Bodhisattva-Mahasattva discard notions of birth, abiding, and disappearance? By this it is meant that all things are to be regarded as forms born of a vision or a dream and have never been created since there are no such things as self, the other, or bothness. [The Bodhisattvas] will see that the external world exists only in conformity with Mind-only; and seeing that there is no stirring of the Vijnanas and that the triple world is a complicated network of causation and owes its rise to discrimination, (81) they find that all things, inner and external, are beyond predicability, that there is nothing to be seen as self-nature, and that [the world] is not to be viewed as born; and thereby they will conform themselves to the insight that things are of the nature of a vision, etc., and attain to the recognition that things are unborn. Establishing themselves on the eighth stage of Bodhisattvahood, they will experience a revulsion [in their consciousness] by transcending the Citta, Manas, and Manovijnana, and the five Dharmas, and the [three] Svabhavas, and the twofold Egolessness, and thereby attain the mind-made body (Manomayakaya). Thus, Mahamati, the Bodhisattva-Mahasattva will discard the notion of birth, abiding, and disappearance.1

1 The proper place of this last sentence is here as restored; it is found in the Sanskrit text near the end of page 81.

Said Mahamati,1 what is meant by the will-body, Blessed One? The Blessed One replied: It means that one [in this body] can speedily move unobstructed as he wills; hence the will-body, Mahamati. For instance, Mahamati, the will [or mind] travels unobstructed over mountains, walls, rivers, trees, etc., many a hundred thousand yojanas they may be away, when a man recollects the scenes which had previously come into his perception, while his own mind keeps on functioning in his body without the least interruption or hindrance. In the same fashion, Mahamati, the will-body, in the attainment of the Samadhi called Maya-like and adorned with such marks as the powers, the psychic faculties, and the self-control, will be born in the noble paths and assemblies, moving about as freely as he wishes, as he recalls his original vows and worlds in order to bring all beings to maturity.

1This whole paragraph is a digression, a sort of explanatory note. The will-body (manomayakaya) is again referred to later on, p. 115 et seq.

Then, Mahamati, what is meant by the Bodhisattva-Mahasattva (82) having a good insight into the non-existence of external objects? It means, Mahamati, that all things are like unto a mirage, a dream, a hair-net; and seeing that all things are here essentially because of our attachment to the habit-energy of discrimination which has been maturing since beginningless time on account of false imagination and erroneous speculation, the Bodhisattvas will seek after the attainment of self-realisation by their noble wisdom. Mahamati, furnished with these four things, Bodhisattva-Mahasattvas become great Yogins. Therefore, in these, Mahamati, you should exercise yourself.

XXXI
At that time Mahamati again made a request of the Blessed One: Pray tell me, Blessed One, about the causation of all things, whereby I and other Bodhisattva-Mahasattvas can see into the nature of causation, and by getting rid of the discrimination [which issues in the philosophical views of] eternalism and nihilism, we may no more discriminate as to the gradual or simultaneous rising of all things.

Replied the Blessed One: Mahamati, there are two factors of causation by which all things come into existence: external and inner. Mahamati, the external factors are a lump of clay, a stick, a wheel, thread, water, a worker, and his labour, the combination of all of which produces a jar. As with the jar, Mahamati, which is made of a lump of clay, or a piece of cloth made of thread, or a matting made of fragrant grass, or the sprout growing out of a seed, or fresh butter which is produced from sour milk by a man churning it with his own labour, (83) so it is, Mahamati, with all things which, governed by external causes, appear one after another in continuous succession. As regards the inner factors of causation, Mahamati, they are of such kind as ignorance, desire, and action, which make up our idea of causation. Born of these, Mahamati, there is the manifestation of the Skandhas, Dhatus, and Ayatanas. They are not separable [realities]1 but discriminated [as such] by the ignorant.

Now, Mahamati, there are six causes: (1) possibility-cause, (2) dependence-cause, (3) objectivity-cause, (4) agency-cause, (5) manifesting-cause, and (6) indifference-cause.2 The possibility-cause means, Mahamati, that when a cause to be becomes effective there is the rising of things inner and outer. The dependence-cause means, Mahamati, that when conditions to be, become effective there is the rising of the Skandha-seeds, etc., inner and outer. Further, the objectivity-cause means, Mahamati, that bound by the objective world [the Vijnana] keeps up its continuous activity. Again, Mahamati, the agency-cause means that like a sovereign king a cause invested with supreme authority asserts itself. Again, the manifesting-cause means that when the discriminating faculty rises, as the result it reveals individual marks as a lamp does forms, etc. Lastly, the indifference-cause means that when there is a dissolution (84) the power of combination discontinues, and there rises a state of non-discrimination.

1 Wei reads this without the negative particle, while T'ang omits the whole sentence together with the foregoing, pratityasamutpadasamjnanam pratilabhante. This latter is also omitted in this translation as the translator regards its insertion here as a clerical error, which perhaps was also the idea of the T'ang.

2 The Chinese 觀待 (T'ang), 相待 (Wei), or simply 待 (Sung) points to apeksha rather than to upeksha. In this ease, "mutual reference" is better.

These, Mahamati, are the outcome of discrimination carried on by the ignorant and simple-minded, and there is no gradual nor simultaneous rising of existence. Why? Because, Mahamati, if there is a simultaneous rising of existence, there would be no distinction between cause and effect, and there would be nothing to characterise a cause as such. If a gradual rising is admitted, there is no substance that holds together individual signs, which makes gradual rising impossible. While a child is not yet born, Mahamati, the term father has no significance.1 The logician argues that there is that which is born and that which gives birth by the mutual functioning of such causal factors as cause, subsistence, continuity, acceleration, and others; and they conclude that there is a gradual rising of existence. But, Mahamati, this gradual rising does not obtain except by reason of their attachment to the notion of self-nature. When the [ideas of] body, property, and abode are cherished in what is nothing but the manifestation of Mind itself, the external world is perceived under the aspects of individuality and generality, which, however, are not realities; and therefore, Mahamati, neither a gradual nor a simultaneous rising of things is possible. It is only when the Vijnana evolves by reason of discrimination which discriminates the manifestation of Mind itself [that existence is said to come into view]. For this reason, Mahamati, you must strive to get rid of notions of gradation and simultaneity in the combination of the causal activities. Thus it is said:

140. Nothing whatever is born or ceases to exist by reason of causation; when causation is discriminated there is birth and cessation.

(85) 141. It is not to keep off the idea of birth and disappearance which takes place in causation; it is to keep off the wrong imagination as to causation, which is cherished by the ignorant.

142. The being and non-being of things subject to causation has no reality; the triple world owes its existence to the Mind put into confusion by reason of habit-energy.

143. Not ever being in existence, what things are there that are born? [but] in causation nothing is lost; when effect-producing objects (samskrita) are regarded as like unto a barren woman's child or a flower in the sky, one perceives that grasping (subject) and grasped (object) are an error and desists [from committing the same error].

144. There is nothing that is to be born, nor is there anything that has been born; even causation is not; it is because of wordly usage that things are talked of as existing.

1 In this and what follows the translator has adopted the reading of T'ang.

XXXII
At that moment again Mahamati the Bodhisattva-Mahasattva said this to the Blessed One: Pray tell me, Blessed One, about the teaching known as the essence of discrimination as regards words, whereby, Blessed One, I and other Bodhisattva-Mahasattvas, comprehending and becoming well acquainted with the essence of discrimination as regards words, will be thoroughly informed of the signification of two things, expression and expressed, and, thereby immediately attaining supreme enlightenment, will explain the signification of these two things, expression and expressed, for the purification of all beings.

Replied the Blessed One: Then, Mahamati, listen well and reflect well, (86) for I will tell you about it.

Well done! said Mahamati the Bodhisattva-Mahasattva and listened to the Blessed One.

The Blessed One said this to him: There are, Mahamati, four kinds of word-discrimination. They are: (1) Words denoting individual marks, (2) dream-words, (3) words growing out of the attachment to erroneous speculations and discriminations, and (4) words growing out of the discrimination that knows no beginning.

Now, Mahamati, the words denoting individual marks rise from discriminating forms and characteristic signs as real in themselves and becoming attached to them. The dream-words, Mahamati, rise from the unreal surroundings which reveal themselves [before the mind] when it recollects its previous experience. The words growing out of the attachment to erroneous speculations and discriminations, Mahamati, rise from recollecting deeds once previously committed. The words growing out of the discrimination that has been functioning since beginningless time, Mahamati, rise from the habit-energy whose seeds have been growing out of the clinging to erroneous speculations and false imaginations since beginningless time. I say, Mahamati, these are the four features of word-discrimination, which is the answer to your question.

XXXIII
At that time again, Mahamati the Bodhisattva-Mahasattva requested of the Blessed One to speak on this subject: Pray tell me again, Blessed One, about the conditions whereby the word-discrimination manifests itself. Where, whence, how, and by whom do words indicating discrimination take place among the people?

Said the Blessed One: Mahamati, the word-discrimination goes on taking place by the coordination of the head, chest, nose, throat, palate, lips, tongue, and teeth.

Said Mahamati; Again, Blessed One, (87) are words to be considered different (anya) or not-different (ananya) from discrimination?

Replied the Blessed One: Mahamati, they are neither different nor not-different. Why? Because words rise, Mahamati, with discrimination as their cause. If, Mahamati, words are different from discrimination, they cannot have it for cause. Then if they are not different, words cannot express the sense, which they do. Therefore, words and discrimination are neither different nor not-different.

Then Mahamati said: Again, Blessed One, are words themselves the highest reality? or is what is expressed in words the highest reality?

The Blessed One replied: Mahamati, words are not the highest reality, nor is what is expressed in words the highest reality. Why? Because the highest reality is an exalted state of bliss, and as it cannot be entered into by mere statements regarding it, words are not the highest reality. Mahamati, the highest reality is to be attained by the inner realisation of noble wisdom; it is not a state of word-discrimination; therefore, discrimination does not express the highest reality. And then, Mahamati, words are subject to birth and destruction; they are unsteady, mutually conditioning, and are produced by the law of causation. And again, Mahamati, what is mutually conditioning and produced by the law of causation cannot express the highest reality, because the indications [pointing to the distinction between] self and not-self are non-existent. Mahamati, words are these indications and do not express [the highest reality].

(88) Further, Mahamati, word-discrimination cannot express the highest reality, for external objects with their multitudinous individual marks are non-existent, and only appear before us as something revealed out of Mind itself. Therefore, Mahamati, you must try to keep yourself away from the various forms of word-discrimination.

XXXIV
Thus it is said:

145. In all things there is no self-nature, words too are devoid of reality; as the ignorant understand not what is meant by emptiness, yes, by emptiness, they wander about.

146. In all things there is no self-nature, they are mere words of people; that which is discriminated has no reality; [even] Nirvana is like a dream; nothing is seen to be in transmigration, nor does anything ever enter into Nirvana.

147. As a king or a wealthy householder, giving his children various clay-made animals, pleases them and makes them play [with the toys], but later gives them real ones; 148. So, I, making use of various forms and images of things, instruct my sons; but the limit of reality (bhutakoti) can [only] be realised within oneself.

XXXV
At that time Mahamati the Bodhisattva-Mahasattva again (89) said this to the Blessed One: Pray tell me, Blessed One, about the attainment of self-realisation by noble wisdom, which does not belong to the path and the usage of the philosophers; which is devoid of [all such predicates as] being and non-being, oneness and otherness, bothness and not-bothness, existence and non-existence, eternity and non-eternity; which has nothing to do with the false imagination, nor with individuality and generality; which manifests itself as the truth of highest reality; which, going up continuously by degrees the stages of purification, enters upon the stage of Tathagatahood; which, because of the original vows unattended by any striving, will perform its works in infinite worlds like a gem reflecting a variety of colours; and which is manifested [when one perceives how] signs of individuation rise in all things as one realises the course and realm of what is seen of Mind itself, and thereby I and other Bodhisattva-Mahasattvas are enabled to survey things from the point of view which is not hampered by marks of individuality and generality nor by anything of the false imagination, and may quickly attain supreme enlightenment and enable all beings to achieve the perfection of all their virtues.

Replied the Blessed One: Well done, well done, Mahamati! and again, well done, indeed, Mahamati! Because of your compassion for the world, for the benefit of many people, for the happiness of many people, for the welfare, benefit, happiness of many people, both of celestial beings and humankind, Mahamati, you present yourself before me and make this request. Therefore, Mahamati, listen well and truly, and reflect, for I will tell you.

Assuredly, said Mahamati the Bodhisattva-Mahasattva, and gave ear to the Blessed One.

(90) The Blessed One said this to him: Mahamati, since the ignorant and the simple-minded, not knowing that the world is what is seen of Mind itself, cling to the multitudinousness of external objects, cling to the notions of being and non-being, oneness and otherness, bothness and not-bothness, existence and non-existence, eternity and non-eternity, as being characterised by self-nature which rises from discrimination based on habit-energy, they are addicted to false imaginings. Mahamati, it is like a mirage in which the springs are seen as if they were real. They are imagined so by the animals who, thirsty from the heat of the season, would run after them. Not knowing that the springs are their own mental hallucinations, the animals do not realise that there are no such springs. In the same way, Mahamati, the ignorant and simple-minded with their minds impressed by various erroneous speculations and discriminations since beginningless time; with their minds burning with the fire of greed, anger, and folly; delighted in a world of multitudinous forms; with their thoughts saturated with the ideas of birth, destruction, and subsistence; not understanding well what is meant by existent and non-existent, by inner and outer; the ignorant and simple-minded fall into the way of grasping at oneness and otherness, being and non-being. Mahamati, it is like the city of the Gandharvas which the unwitted take for a real city, though it is not so in fact. This city appears in essence owing to their attachment to the memory of a city preserved in seed from beginningless time. This city is thus neither existent nor non-existent. In the same way, Mahamati, clinging to the memory (vasana) of erroneous speculations and doctrines since beginningless time, they hold fast to ideas such as oneness and otherness, being and non-being, and their thoughts are not at all clear about what is seen of Mind-only. (91) Mahamati, it is like a man, who, dreaming in his sleep of a country variously filled with women, men, elephants, horses, cars, pedestrians, villages, towns, hamlets, cows, buffalos, mansions, woods, mountains, rivers, and lakes enters into its inner appartments and is awakened. While awakened thus, he recollects the city and its inner apartments. What do you think, Mahamati? Is this person to be regarded as wise, who is recollecting the various unrealities he has seen in his dream?

Said Mahamati: Indeed, he is not, Blessed One.

The Blessed One continued: In the same way the ignorant and simple-minded who are bitten by erroneous views and are inclined toward the philosophers, do not recognise that things seen of the Mind itself are like a dream, and are held fast by the notions of oneness and otherness, of being and non-being. Mahamati, it is like the painter's canvas on which there is no depression nor elevation as imagined by the ignorant. In the same way, Mahamati, there may be in the future some people brought up in the habit-energy, mentality, and imagination based on the philosophers' erroneous views; clinging to the ideas of oneness and otherness, of bothness and not-bothness, they may bring themselves and others to ruin; they may declare those people nihilists who hold the doctrine of no-birth apart from the alternatives of being and non-being. They [argue against] cause and effect, they are followers of the wicked views whereby they uproot meritorious causes of unstained purity. They are to be kept far away by those whose desires are for things excellent. They are those whose thoughts are entangled in the errors of self, other, and both, (92) in the errors of imagining being and non-being, assertion and refutation, and hell will be their final refuge. Mahamati, it is like the dim-eyed ones who, seeing a hair-net, would exclaim to one another, saying: "It is wonderful! it is wonderful! Look, O honourable sirs!" And the said hair-net has never been brought into existence. It is in fact neither an entity nor a non-entity, because it is seen and not seen. In the same manner, Mahamati, those whose minds are addicted to discrimination of the erroneous views as cherished by the philosophers, and who are also given up to the realistic ideas of being and non-being, oneness and otherness, bothness and not-bothness, will contradict the good Dharma, ending in the destruction of themselves and others. Mahamati, it is like a firebrand-wheel which is no real wheel but which is imagined to be of such character by the ignorant, but not by the wise. In the same manner, Mahamati, those whose minds have fallen into the erroneous views of the philosophers will falsely imagine in the rise of all beings oneness and otherness, bothness and not-bothness.

Mahamati, it is like those water-bubbles in a rainfall which have the appearance of crystal gems, and the ignorant taking them for real crystal gems run after them. Mahamati, they are no more than water-bubbles, they are not gems, nor are they not-gems, because of their being so comprehended [by one party] and being not so comprehended [by another]. In the same manner, Mahamati, those whose minds are impressed by the habit-energy of the philosophical views and discriminations will regard things born as nonexistent and those destroyed by causation as existent.

1Further, Mahamati, by setting up the three forms of measure and the [five] members of a syllogism, (93) [the philosophers] make the discrimination that there is a reality existing by itself, which is attained by the realisation of noble wisdom, and devoid of the two Svabhavas. [This discrimination however is] not right. [The Buddhist doctrine is this:] Mahamati, when a [psychological] revulsion takes place in the Yogins [by the transcendence of] the Citta, Manas, and Vijnana, they cast off the [dualistic] discrimination of grasped and grasping in what is seen of Mind itself, and entering the Tathagata-stage attain the realisation of noble wisdom; and in this there is no thought of existence and non-existence. Again, Mahamati, if there is the grasping of existence and non-existence in the realm attained by the Yogins, there will be in them the grasping of an ego, a nourisher, a supreme soul, or a person. Again, Mahamati, the teaching pointing to self-nature, individuality and generality of things, is that of the Transformation Buddha and not that of the Dharmata Buddha. Again, Mahamati, such teaching is meant for the ignorant, being in conformity with their mentality, their way of thinking and viewing things; any establishment that favours the way of self-nature, fails to reveal the truth of self-realisation to be attained by noble wisdom and the blissful abode of the Samadhi.

1 This whole paragraph must be independently treated.

Mahamati, it is like the trees reflected in water; they are reflections and yet are not-reflections, the trees are [real] figures, and yet no-figures. In the same manner, Mahamati, those who are impressed by the habit-energy of the philosophical views carry on their discrimination regarding oneness and otherness, bothness and not-bothness, being and non-being, for their minds are not enlightened as regards what is seen of Mind-only.

Mahamati, it is like a mirror reflecting all colours and images (94) as afforded by the conditions and without discrimination; and they are neither images nor not-images, because they are seen as images and also as not-images. And, Mahamati, they are discriminated forms of what is seen of Mind itself, which are known to the ignorant as images. In the same manner, Mahamati, oneness and otherness, bothness and not-bothness, are reflected images of Self-Mind while they appear as if real.

Mahamati, it is like an echo giving the sound of a human voice, of a river, or of the wind; it is neither existent nor non-existent, because it is heard as a voice and yet as not a voice. In the same way, Mahamati, the notions of being and non-being, oneness and otherness, bothness and not-bothness are the discriminations of Self-Mind and habit-energy.

Mahamati, it is like a mirage which in conjunction with the sun appears with its flowing waves on the earth where there are no grass, shrubs, vines, and trees. They are neither existent nor non-existent, according to the desire for them or its absence. In the same way, Mahamati, the discriminating Vijnana of the ignorant which is impressed with the habit-energy of false imaginations and speculations since beginningless time, is stirred like a mirage even in the midst of reality revealed by means of noble wisdom, by the waves of birth, subsistence, and destruction, of oneness and otherness, bothness and not-bothness, being and non-being.

Mahamati, it is like Pisaca who by means of his spell makes a corpse or a wooden image throb with life though it has no power of its own; but here the ignorant cling to the non-existent imagining them to have the power of movement. In the same way, Mahamati, (95) the ignorant and simple-minded committing themselves to the erroneous philosophical views are thoroughly devoted to the ideas of oneness and otherness, but their assertion is not at all well grounded. For this reason, Mahamati, in order to attain the noble reality attainable within yourself, you should cast off the discriminations leading to the notions of birth, abiding, and destruction, of oneness and otherness, bothness and not-bothness, being and non-being.

Therefore, it is said:

149. The Skandhas, of which the Vijnana is the fifth, resemble the reflections of the trees in water; they are to be regarded as Maya and a dream, they are so by thought-construction; make no discriminations!

150. This triple world resembles a hair-net, or water in a mirage which is agitated; it is like a dream, Maya; and by thus regarding it one is emancipated.

151. Like a mirage in the spring-time, the mind is found bewildered; animals imagine water but there is no reality to it.

152. Thus the Vijnana-seed is evolved and the world comes into view; the ignorant imagine it is born, just like the dim-eyed ones perceive things in the darkness.

153. Since beginningless time, the ignorant are found transmigrating through the paths, enwrapped in their attachment to existence; as a wedge is induced by another wedge, they are led to the abandonment [of their wrappage].

154. By regarding the world as always like a magically-moving corpse, or a machine, or like a dream, or a lightning, or a cloud; (96) the triple continuation is torn asunder and one is emancipated.

155. There is here nothing of thought-construction, it is like an image in the air; when they thus understand all there is nothing to know.

156. Here is nothing but thought-construction and name. You seek in vain for individual signs; the Skandhas are like a hair-net wherein discrimination goes on.

157. A world of multitudes1 is a hair-net, a vision, a dream, and the city of the Gandharvas; it is [a wheel made by] a firebrand, a mirage; it is a non-entity, only an appearance to people.

158. Eternity and non-eternity; oneness, too, bothness and not-bothness as well: these are discriminated by the ignorant who are confused in mind and bound up by errors since beginningless time.

159. In a mirror, in water, in an eye, in a vessel, and on a gem, images are seen; but in them there are no images [i. e. realities] anywhere to take hold of.

160. Like a mirage in the air, so is a variety of things mere appearance; they are seen in diversity of forms, but are like a child in a barren woman's dream.

1 Read cittram, instead of cittam.
XXXVI
Further, Mahamati, the religious teaching of the Tathagatas is free from the four statements. That is, it is devoid of oneness and otherness, of bothness and not-bothness, is free from being and non-being, assertion and refutation; the religious teaching of the Tathagatas is headed by the [four noble] truths, the [twelvefold] chain of origination, and [the eightfold noble] path leading to emancipation. (97) The religious teaching of the Tathagatas, Mahamati, is not fastened to these ideas: Prakriti, Isvara, causelessness, spontaneity, atoms, time and self-nature. Again, Mahamati, [the Tathagatas, leading beings] successively forwards like the leader of a caravan, in order to purify them from the two hindrances of passion and knowledge, will establish them in the one hundred and eight statements of imagelessness and also in the characteristic distinctions of the vehicles, of the stages [of Bodhisattvahood], and of the constituents [of enlightenment].

XXXVII
Further, Mahamati, there are four kinds of Dhyanas. What are the four? They are: (1) The Dhyana practised by the ignorant, (2) the Dhyana devoted to the examination of meaning, (3) the Dhyana with Tathata (suchness) for its object, and (4) the Dhyana of the Tathagatas.

What is meant by the Dhyana practised by the ignorant? It is the one resorted to by the Yogins exercising themselves in the discipline of the Sravakas and Pratyekabuddhas, who perceiving that there is no ego-substance, that things are characterised with individuality and generality, that the body is a shadow and a skeleton which is transient, full of suffering and is impure, persistently cling to these notions which are regarded as just so and not otherwise, and who starting from them successively advance until they reach the cessation where there are no thoughts. This is called the Dhyana practised by the ignorant.

Mahamati, what then is the Dhyana devoted to the examination of meaning? It is the one [practised by those who,] having gone beyond the egolessness of things, individuality and generality, the untenability of such ideas as self, other, and both, which are held by the philosophers, proceed to examine and follow up the meaning of the [various] aspects of the egolessness of things and the stages of Bodhisattvahood. This is the Dhyana devoted to the examination of meaning.

What, Mahamati, is the Dhyana with Tathata for its object? When [the Yogins recognise that] the discrimination of the two forms of egolessness is mere imagination, and that where he establishes himself in the reality of suchness (yathabhuta) there is no rising of discrimination, I call it the Dhyana with Tathata for its object.

(98) What, Mahamati, is the Dhyana of the Tathagata? When [the Yogin], entering upon the stage of Tathagatahood and abiding in the triple bliss which characterises self-realisation attained by noble wisdom, devotes himself for the sake of all beings to the [accomplishment of] incomprehensible works, I call it the Dhyana of the Tathagatas. Therefore, it is said:

161. There are the Dhyana for the examination of meaning, the Dhyana practised by the ignorant; the Dhyana with Tathata for its object, and the pure Dhyana of the Tathagata.

162. The Yogin, while in his exercise, sees the form of the sun or the moon, or something looking like a lotus, or the underworld, or various forms like sky, fire, etc.

163. All these appearances lead him to the way of the philosophers; they throw him down into the state of Sravakahood, into the realm of the Pratyekabuddhas.

164. When all these are tossed aside and there is a state of imagelessness, then a condition in conformity with Tathata presents itself; and the Buddhas will come together from all their countries and with their shining hands will stroke the head of this benefactor.

XXXVIII
At that time Mahamati the Bodhisattva-Mahasattva again said this to the Blessed One: Thou speakest of Nirvana, Blessed One. What is meant by this term Nirvana?

Replied the Blessed One: When the self-nature and the habit-energy of all the Vijnanas, including the Alaya, Manas, and Manovijnana, from which issues the habit-energy of wrong speculations—when all these go through a revulsion, I and all the Buddhas declare that there is Nirvana, and the way and the self-nature of this Nirvana is emptiness, which is the state of reality.

(99) Further, Mahamati, Nirvana is the realm of self-realisation attained by noble wisdom, which is free from the discrimination of eternality and annihilation, existence and non-existence. How is it not eternality? Because it has cast off the discrimination of individuality and generality, it is not eternality. How about its not being annihilation? It is because all the wise men of the past, present, and future have attained realisation. Therefore, it is not annihilation.

Again, Mahamati, the great Parinirvana is neither destruction nor death. Mahamati, if the great Parinirvana is death, then it will be a birth and continuation. If it is destruction, then it will assume the character of an effect-producing deed. For this reason, Mahamati, the great Parinirvana is neither destruction nor death. Neither has it anything to do with vanishing;l it is the goal of the Yogins. Again, Mahamati the great Parinirvana is neither abandonment nor attainment, neither is it of one meaning nor of no-meaning; this is said to be Nirvana.

Further, Mahamati, Nirvana conceived by the Sravakas and Pratyekabuddhas consists in recognising individuality and generality, in escaping social intercourse, in not having a perverted view of the world, and not raising discrimination. This is their notion of Nirvana.

1 Maranam repeated here in the text is a mistake.
XXXIX
Further, Mahamati, there are two kinds of characteristic signs of self-nature. (100) What are these two kinds? They are the attachment to words as having self-nature, and the attachment to objects as having self-nature. The attachment to words as having self-nature, Mahamati, takes place owing to one's clinging to the habit-energy of words and false imaginings since beginningless time. And the attachment to objects as having self-nature, Mahamati, takes place from not knowing that the external world is no more than Self-Mind.

XL
Further, Mahamati, there are two kinds of the sustaining power which issues from the Tathagatas who are Arhats and Fully-Enlightened Ones; and sustained by this power [the Bodhisattvas] would prostrate themselves at their feet and ask them questions. What is this twofold power that sustains the Bodhisattvas? The one is the power by which they are sustained to go through the Samadhis and Samapattis; while the other is the power whereby the Buddhas manifest themselves in person before the Bodhisattvas and baptise them with their own hands. Then, Mahamati, sustained by the power of the Buddhas, the Bodhisattva-Mahasattvas at their first stage will attain the Bodhisattva-Samadhi, known as the Light of Mahayana, which belongs to the Bodhisattva-Mahasattvas. They will immediately see the Tathagatas, Arhats, Fully-Enlightened Ones appearing before them personally, who come from all the different abodes in the ten quarters of the world and who now facing the Bodhisattvas will impart to them their sustaining power displayed with the body, mouth, and words. Mahamati, as is the case with Vajragarbha the Bodhisattva-Mahasattva, and with other Bodhisattva-Mahasattvas who are in possession of similar character and (101) virtue, so, Mahamati, with the Bodhisattva-Mahasattvas at the first stage, they will attain the Tathagatas' power sustaining them in their Samadhis and Samapattis. By virtue of their stock of merit accumulated for a hundred thousand kalpas, they will, successively going up the stages and getting thoroughly acquainted with what they should do and should not do, finally reach the stage of Bodhisattvahood called Dharmamegha. Here the Bodhisattva-Mahasattva finds himself seated on a throne in the Lotus Palace, and surrounded by the Bodhisattva-Mahasattvas of a similar class; a tiara decorated and ornamented with all kinds of precious stones is on his head, and his body1 shines brilliantly like the moon in the yellowish gold colour of the Campaka flower. The Buddhas now come from their worlds in the ten quarters, and with their lotus-like hands, sprinkle the forehead of the Bodhisattva-Mahasattva who is seated on the throne in the Lotus Palace; the Buddhas thus give him a baptism personally by hand as when a great king invested with supreme authority [baptises his crown-prince]. This Bodhisattva and these Bodhisattvas are said to be sustained by the Buddhas' power, being thus baptised by [their] hands. Mahamati, this is the twofold sustaining power imparted to the Bodhisattva-Mahasattvas, who, sustained by this twofold sustaining power, personally come into the presence of all the Buddhas. In no other way are the Tathagatas, Arhats, Fully-Enlightened Ones to be interviewed.

1 According to the Chinese translations.
Further, Mahamati, (102) whatever Samadhis, psychic faculties, and teachings are exhibited by the Bodhisattva-Mahasattvas, they are sustained by the twofold sustaining power of all the Buddhas. If, Mahamati, the Bodhisattva-Mahasattvas show their eloquence without the Buddhas' sustaining power, the ignorant and simple-minded will also show their eloquence. [But the latter do not.] Why? Because of the sustaining power [on the one hand] and its absence [on the other]. Where the Tathagatas enter with their sustaining power there will be music not only in various musical instruments and vessels but also even in grass, shrubs, trees, and mountains, Mahamati, yes, in towns indeed, palaces, houses, and royal abodes. How much more those endowed with sentiency! The mute, blind, and deaf will be cured of their deficiencies, Mahamati, and will enjoy their emancipation. Such, Mahamati, is the great extraordinary virtue of the sustaining power imparted by the Tathagatas.

Further, Mahamati said: Why is it, Blessed One, that when the Bodhisattva-Mahasattvas are established in the Samadhis and Samapattis, and when they are baptised at the most exalted stage, the Tathagatas, Arhats, Fully-Enlightened Ones, bestow their sustaining power on them?

Replied the Blessed One: It is in order to make them avoid the evil ones, karma, and passions, to keep them away from the Dhyana and stage of the Sravakahood, to have them realise the stage of Tathagatahood, and to make them grow in the truth and experience already attained. For this reason, Mahamati, the Tathagatas, Arhats, Fully-Enlightened Ones sustain with their power the Bodhisattva-Mahasattvas. If they were not thus sustained, Mahamati, (103) they would fall into the way of thinking and feeling as cherished by the wrong philosophers, Sravakas, or evil ones, and would not attain the highest enlightenment. For this reason, the Bodhisattva-Mahasattvas are upheld by the Tathagatas, Arhats, Fully-Enlightened Ones. Thus it is said:

165. The sustaining power is purified by the Buddhas' vows; in the baptism, Samadhis, etc., from the first to the tenth [stage], [the Bodhisattvas are in the embrace of the Buddhas].

XLI
At that time again Mahamati the Bodhisattva said thus to the Blessed One: The chain of origination as told by the Blessed One depends on a cause producing an effect, and that it is not a theory established on the principle of a self-originating substance. The philosophers also proclaim a causal origination when they say that all things rise conditioned by a supreme spirit, Isvara, a personal soul, time, or atom. How is it that the rise of all things is explained by the Blessed One in another terminology bearing on causation but in its meaning not different? Blessed One, the philosophers explain birth from being and non-being, while, according to the Blessed One, all things coming into existence from nothingness pass away by causation,1 that is to say, the Blessed One has Ignorance from which there rises Mental Conformation until we reach Old Age and Death. This teaching as explained by the Blessed One is the doctrine of no-causation and not that of causation. According to the Blessed One,2 "that being so, this is"—if this is simultaneous conditionality and not successive mutuality, it is not right. There, Blessed One, the philosophers, (104) teaching excels, and not thine. Why? The cause assumed by the philosophers is not dependent upon the chain of origination and produces effects. But, Blessed One, thy cause has reference to its effect and the effect to its cause, and thus there is an interconnection of causal links, and from this mutuality follows the fault of non-finality. When people talk about, "That being so, this is. " there is a state of causelessness.

1 This is according to the Chinese translations; in the Sanskrit text there is apparently an omission.

2 The T'ang reading seems to give the best sense.

Replied the Blessed One: Not so, Mahamati, mine is not a causeless theory of causation which results in an [endless] interconnection of causes and conditions. I speak of "That being so, this is" because of my seeing into the nature of the external world which is nothing but Self-Mind and because of its unreality of grasped (object) and grasping (subject). However, Mahamati, when people clinging to the notion of grasped and grasping fail to understand the world as something seen of Mind itself; and, Mahamati, by them the fault is committed as they recognise the external world as real with its beings and non-beings, but not by my theory of causation.

XLII
Further, Mahamati said: Blessed One, is it not because of the reality of words that all things are? If not for words, Blessed One, there would be no rising of things. Hence, Blessed One, the existence of all things is by reason of the reality of words.

Said the Blessed One: Even when there are no [corresponding] objects there are words, Mahamati; for instance, the hare's horns, the tortoise's hair, a barren woman's child, etc. (105)—they are not at all visible in the world but the words are; Mahamati, they are neither entities nor nonentities but expressed in words. If, Mahamati, you say that because of the reality of words the objects are, this talk lacks in sense. Words are not known in all the Buddha-lands; words, Mahamati, are an artificial creation. In some Buddha-lands ideas are indicated by looking steadily, in others by gestures, in still others by a frown, by the movement of the eyes, by laughing, by yawning, or by the clearing of the throat, or by recollection, or by trembling. Mahamati, for instance, in the worlds of the Steady-Looking and in those of Exquisite Odours, and in the Buddha-land of Samantabhadra the Tathagata, Arhat, Fully-Enlightened One, the Bodhisattva-Mahasattvas by steadily looking without a wink attain the recognition of all things as unborn and also various most excellent Samadhis. For this reason, Mahamati, the validity of all things has nothing to do with the reality of words. It is observed, Mahamati, even in this world that in the kingdom of such special beings as ants, bees, etc., they carry on their work without words. Thus it is said:

166. As space, the hare's horns, and a barren woman's child are non-entities except as expressed in words, so is this existence imagined.

167. When causes and conditions are in combination the ignorant imagine the birth [of this world]; (106) as they fail to understand this reason, they wander about in the triple world which is their dwelling.

XLIII
At that time Mahamati the Bodhisattva-Mahasattva again said this to the Blessed One: Blessed One, where dost thou pronounce sound to be eternal?

The Blessed One replied: According to error, Mahamati; since even to the wise there is this error, only that they are free from perversion. Mahamati, it is like the unwitted in the world who conceive a perverted idea regarding a mirage, a firebrand wheel, a hair-net, the city of the Gandharvas, Maya, a dream, a reflected image, and an Aksha-purusha, but with the knowing it is not so, though it. does not mean that those illusions do not appear to them. When, Mahamati, there is this error, diversities of forms are seen, though to this error the idea of impermanence is inapplicable. Why? Because it cannot be characterised with the ideas of being and non-being. Again, Mahamati, how are the ideas of being and non-being inapplicable to this error? Because all the ignorant take in varieties of situations, like the waves of the ocean and the waters of the Ganges which are not seen by the Pretas, but seen [by others]. For this reason, Mahamati, the error-existence [or this world of illusion] is not, but as this water is manifest to other people it is not a non-existence either. Thus to the wise, the error is neither a perversion nor a non-perversion. And for this reason, Mahamati, the error in itself is characterised with permanency, having the nature of non-distinction [as far as its own appearance is concerned]. Mahamati, being discriminated as regards its diversified individual signs, (107) the error is perceived as differentiated. Thus the error, [as far as its own nature is concerned], is characterised with permanency. Again, Mahamati, how is the error to be considered reality? Mahamati, for this reason that as regards this error the wise cherish neither a perverted knowledge nor an unperverted knowledge. It is [such as it is and] not otherwise. In case, Mahamati, the wise should cherish any thought whatever in this error, it goes contrary to the reality attainable by noble wisdom. If there is anything at all here it is the prattling of the ignorant, it is not the talk of the wise.

Again, when the error is discriminated according to a perverted and an unperverted view, it gives rise to two classes of family, one of which is the family of the wise, and the other the family of the ignorant and simple-minded. Now, Mahamati, the family of the wise is divisible into three kinds, that is, the Sravakas, the Pratyekabuddhas, and the Buddhas. Mahamati, how does the Sravakayana family rise from the discrimination whereby the ignorant conceive the error? Mahamati, there is the rise of the �Sravakayana family where the attachment to the notions of individuality and generality is kept up. This is the way, Mahamati, this error gives rise to the Sravakayana family. Mahamati, how does the Pratyekabuddhayana family rise as the error is discriminated? Mahamati, when in this error the attachment to the notions of individuality and generality (108) leads one to a retirement from social life, there rises the Pratyebuddhayana family. Mahamati, how is there the rise of the Buddhayana family when this error is discriminated by the intelligent? Mahamati, when the world is understood to be nothing but Mind itself, the existence and non-existence of external objects ceases to be discriminated, and there is the rise of the Buddhayana family. Mahamati, this is the family, that is, what is meant by the family.

Again, Mahamati, when the error is discriminated by the ignorant, there is the manifestation of varieties of objects which calls forth the assertion [on their part] that this is so and not otherwise; whence rises the family of the transmigration vehicle. For this reason, Mahamati, the error is discriminated by the ignorant as characterised by multitudinousness, and this error is neither a reality nor an unreality. Thus, Mahamati, this error being discriminated by the wise turns into Tathata (suchness) with them, by virtue of a revulsion which takes place in them concerning the Citta, Manas, Manovijnana, false reasoning, habit-energy, the [three] Svabhavas, and the [five] Dharmas. Thus, Mahamati, there is this statement that Tathata is Mind emancipated. Mahamati, the meaning of this statement is here thus clearly expressed by me, that is, by the discarding of discrimination is meant the abandonment of all discriminations. So much for this statement.

Mahamati said, Blessed One, is the error an entity or not?

The Blessed One replied: It is like Maya, Mahamati, the error has no character in it making for attachment; if, Mahamati, the error had any character in it making for attachment, (109) no liberation would be possible from the attachment to existence, the chain of origination would be understood in the sense of creation as held by the philosophers.

Mahamati said: Blessed One, if the error is like Maya, it will thereby be the cause of another error.

The Blessed One said: No, Mahamati, Maya cannot be the cause of the error, because of its incapability of producing evils and faults; and thus, Mahamati, Maya does not give rise to evil thoughts and faults. Again, Mahamati, Maya has no discrimination of itself; it rises when invoked by the magical charm of a certain person. It has in itself no habit-energy of evil thoughts and faults that, issuing from self-discrimination, affect it. [Therefore,] there are no faults in it. This is only due to the confused view fondly cherished by the ignorant regarding Mind, and the wise have nothing to do with it. So it is said:

168. The wise do not see [the(?)] error, nor is there any truth in its midst; if truth is in its midst, [the(?)] error would be truth.

169. If there is the rising of individual forms (nimitta) apart from all error, this will indeed be error, the defiled is like darkness.1

XLIV
Further, Mahamati, Maya is not an unreality, because it has the appearance of reality; and all things have the nature of Maya.

Said Mahamati: Is it, Blessed One, that all things are like Maya because Maya is something imagined and clung to as having multitudinousness of individual forms? (110) Or is it due to the incorrect imagining of individual forms? If all things have the likeness of Maya because Maya is something imagined and clung to as having multitudinousness of individual forms, then see, Blessed One, things are not like Maya. Why? Because forms are seen in the multitudinousness of individual signs not without due causes. If they ever appear without due causes, assuming the multitudinousness of individual signs and shapes, [then] they would be like Maya. For this reason, Blessed One, that things are like Maya is not because they [i. e. all things and Maya] are both alike in being imagined and clung to as having multitudinousness of individual signs.

Said the Blessed One: It is not, Mahamati, that all things are Maya because they are both alike in being imagined and clung to as having multitudinousness of individual signs, but that all things are like Maya because they are unreal and like a lightning-flash which is seen as quickly disappearing. Mahamati, a lightning appears and disappears in quick succession as is manifest to the ignorant; in the same way, Mahamati, all things assume individuality and generality according to the discrimination [of the Mind] itself. When the state of imagelessness2 is recognised, objects which are imagined and clung to as in possession of individual signs cease to assert themselves. Thus it is said:

170. Maya is not without reality, because it has something resembling it; the reality of all things is talked of [in a similar manner]; they are unreal like a lightning-flash [appearing and disappearing] quickly, and therefore they are regarded as resembling Maya.

1 What is exactly meant by these two verses, especially the latter, is difficult to find in this connection.

2 According to T'ang.

XLV
Further, Mahamati said: Now according to the Blessed One, all things are unborn (111) and resemble Maya; but, Blessed One, is there not the fault of contradiction between the previous statement and the later one? It is asserted by thee that that all things are unborn is due to their having the nature of Maya.1

The Blessed One replied: Mahamati, when all things are asserted to be unborn because of their having the nature of Maya, there is no fault of contradiction between my previous statement and my later one. Why? Because birth is no-birth, when it is recognised that the world that presents itself before us is no more than Mind itself; and as to all external objects of which we state that they are or are not, they are to be seen as non-existent and unborn; and thus, Mahamati, there is here no fault of contradiction between my previous statement and my later one. But, Mahamati, in order to cast aside the philosophers' thesis on birth by causation, it is asserted that all things are like Maya and unborn. Mahamati, the philosophers who are the gathering of the deluded, foster the notion of deriving the birth of all things from that of being and non-being, and fail to regard it as caused by the attachment to the multidinousness which rises from the discrimination [of the Mind] itself. Mahamati, no fear rises in me [by making this statement].2 In this light, Mahamati, the term "unborn" is to be understood.

1 This last sentence is missing in T'ang, whereas Wei has: "It is said by the Tathagata that all things are unlike maya."

2 T'ang, says: I say that all things are non-existent because of their being unborn. Wei: I say that all things are unborn when existent, unborn when non-existent. Sung: I do not [say] that the existent and the non-existent are born.

Again, Mahamati, the teaching that all things exist is given in order to admit transmigration, to check nihilism which says "Nothing is," and to make my disciples accept the doctrine that asserts the reality of karma in various forms and birth in the various worlds, for by admitting the terminology of existence we admit transmigration. Mahamati, the teaching that all things are characterised with the self-nature of Maya is meant to make the ignorant and simple-minded cast aside the idea of self-nature in anything; (112) as they cherish the thoughts characterised with error, as they do not clearly grasp the meaning of the world which is no more than the Mind itself, they imagine and cling to causation, work, birth, and individual signs; in order to check this I teach that all things are characterised in their self-nature with the nature of Maya and a dream. Attached to erroneous thoughts they contradict both themselves and others by not seeing all things as they really and truly are. Mahamati, to see all things as they really and truly are means to realise that there is nothing to be seen but Mind itself. So it is said:

171. In the theory of no-birth, causation is not accepted [as is maintained by the ignorant]; where existence is accepted transmigration prevails; seeing that [all things] are like Maya, etc., one does not discriminate individual signs.

XLVI
Further, Mahamati, we will explain the characteristics of name-body, the sentence-body, and the syllable-body; for when name-body, sentence-body, and syllable-body are well understood, the Bodhisattva-Mahasattvas conformable to the signification of a sentence and a syllable will quickly realise supreme enlightenment and thereby awaken all beings to it. Mahamati, by name-body is meant the object depending on which a name obtains, the body is this object; in another sense the body means substance (sarira). Mahamati, this is the body of a name. By the body of a sentence is meant what it signifies, the real object, determining its sense definitely. In another sense, it completes its reference. Mahamati, this is my teaching as regards the sentence-body. By the syllable-body (113) is meant that by which names and sentences are indicated; it is a symbol, a sign; in another sense, it is something indicated.

Again, Mahamati, the sentence (pada) -body means the completion of the meaning expressed in the sentence. Again, Mahamati, a name (or a letter, nama) means each separate letter distinguished as to its self-nature from a to ha. Again, Mahamati, a syllable (vyanjana) is short, long, or lengthy. Again, Mahamati, regarding the sentence (pada) -body the idea of it is obtained from the foot-prints left on the road by elephants, horses, people, deer, cattle, cows, buffalos, goats, rams, etc. Again, Mahamati, names (nama) and syllables (vyanjana) belong to the four Skandhas which being formless are indicated by names; thus are names made. By means of the differently characterised names there are syllables (vyanjana); thus are syllables made. This, Mahamati, is the meaning of the body of a name (nama), a sentence (pada), and a syllable (vyanjana). You should endeavour to have a thorough understanding of these terms. It is thus said:

172. Because of the distinction between nama, pada, and vyanjana, the ignorant, the dull-witted, stick to them like the elephant in deep mud.

XLVII
(114) Further, Mahamati, in the time to come, those wrong-headed ones who are inclined to false speculations owing to their deficiency of knowledge concerning truth and cause may be asked by the wise, regarding that which is liberated from the dualistic conceptions of things such as oneness and otherness, bothness and not-bothness; and thus asked, they may answer, saying, "It is no question; it is not at all properly put—that is to say, the question: Are form, etc. and transiency to be considered one or different?"

In the same way, Nirvana and the Skandhas, indices and indicated, qualities and qualified, realities and the elements, seen and seeing, dust and atoms, knowledge and the Yogins—[are these to be considered one or different?] Such questions concerning the various aspects of existence lead successively from one thing to another without end, and those who are asked about these unexplainable questions would declare that they were put aside by the Blessed One as impossible to answer. However, these deluded people are unable to realise [the meaning of] what they heard [from the Buddha] because of their deficiency of knowledge. The Tathagatas, Arhats, Fully-Enlightened Ones do not explain these things to all beings because of their wish to keep the latter from the fear-inspiring phrases.

Mahamati, these inexplicables (vyahriani) are not taken up for consideration by the Tathagatas in order to keep the philosophers away from their wrong views and theories. Mahamati, the philosophers may declare thus: what life is that is the body, or life is one thing, body is another. In these they make inexplicable statements. Mahamati, entirely bewildered by the idea of a creator, the philosophers make an inexplicable statement, but that is not found in my teaching. In my teaching, Mahamati, discrimination does not take place because I teach to stand above grasped and grasping. (115) How could there be any setting aside here? But, Mahamati, to those who are addicted to grasped and grasping, as they do not have a thorough understanding of the world which is no more than what is seen of the Mind itself, there is something to be set aside [as inexplicable]. Mahamati, the Tathagatas, Arhats, Fully-Enlightened Ones teach the Dharma to all beings by means of the four forms of questioning and answering. As to the propositions that are set aside [as inexplicable], Mahamati, they are made use of by me on some other occasions for those whose senses are not yet fully matured; but for those of matured senses there is nothing to set aside.

XLVIII
Further, Mahamati, all things being devoid of doing and doer are unborn; as there is no doer, all things are therefore said to be unborn. Mahamati, all things are without self-nature. Why? Because, Mahamati, when they are examined by self-knowledge, there are no such signs obtainable which characterise them with individuality and generality; therefore, all things are said to have no self-nature. Again, Mahamati, in all things there is no taking birth, no going-out. Why? Because, Mahamati, the signs of individuality and generality are seen as existing and yet they are non-existent; they are seen as going out, and yet they do not go out. For this reason, Mahamati, all things are neither taking birth, nor are they going out. Again, Mahamati, all things are never annihilated. Why? For this reason that the individual signs that make up the self-nature of things are nonexistent, and all things are beyond reach. Therefore, all things are said never to be annihilated. Again, Mahamati, all things are not eternal. Why? (116) Because the rising of individual signs is characterised with non-eternality. Therefore, all things are said not to be eternal. Again, Mahamati, all things are eternal. Why? Because the rising of individual signs is no-rising and is non-existent; and all things are eternal because of their non-eternality. Therefore, Mahamati, all things are said to be eternal. Thus it is said:

173. 1The four kinds of explanation are: direct statement, questioning, discernment, and setting aside; whereby the philosophers are kept away.

174. The Sankha and the Vaiseshika philosophers teach birth from a being or from a non-being; all that are proclaimed by them are the inexplicables.

175. When the self-nature [of all things] is examined by knowledge, it is beyond reach; therefore, they are without self-nature and unattainable.

1 These three verses ought to follow § 47.
XLIX
At that time Mahamati the Bodhisattva-Mahasattva again said this to the Blessed One: Pray tell me, Blessed One, regarding the Stream-entered and their special attainment which characterises the state of the Stream-entered, whereby I and other Bodhisattva-Mahasattvas thoroughly becoming acquainted with the Stream-entered and their special attainment characterising the state of the Stream-entered, will proceed to know the means and conduct which characterises the state of the Once-returning, Never-returning, and Arhatship; and they will then explain the Dharma to all beings in this manner. Having understood the twofold form of egolessness and (117) having cleansed themselves of the twofold hindrance, they will by degrees go through the stages of Bodhisattvahood each of which has its own characteristics, and attaining Tathagatahood whose spiritual realm is beyond conceivability, they will be like a multicoloured gem and will accomplish what is good for the lives of all beings, providing them with every teaching, condition, deportment, body, and enjoyment.

Replied the Blessed One: Listen well Mahamati, and take well to heart; I will tell you.

Mahamati the Bodhisattva-Mahasattva answering him said: Very well, Blessed One.

The Blessed One then said this: Mahamati, in the fruit attained by the Sravakas, three kinds are distinguishable. What are the three? They are graded, Mahamati, low, middle, and the highest. The low ones will be reborn seven times when their existence will come to an end; the middling will attain Nirvana in three or five births; the highest will attain Nirvana in this birth. Mahamati, for these three classes [of the Stream-entered] there are three kinds of knots: weak, middling, and strong. What are these three knots, Mahamati? They are: (1) the view of an individual personality, (2) doubt, and (3) the holding-on to moral practices. Mahamati, when all these three knots are in succession promoted to the higher stage then1 will be the attainment of Arhatship.

Mahamati, there are two kinds of the view of an individual personality; that is, (1) the inborn one and (2) the one due to the false imagination; it is like [the relation between] the relativity view and the false imagination [of the three] Svabhavas. (118) For instance, Mahamati, depending on the relativity view of things there arise varieties of attachments to the false imagination. But this [existence] is neither a being, nor a non-being, nor a being-and-non-being; it is not a reality because of the false imagination, and, being discriminated by the ignorant, assumes varieties of individual signs to which they are strongly attached just as the deer does to a mirage. Mahamati, this is the view of an individual personality falsely imagined by the Stream-entered, which has been accumulated for a long time by their ignorance and attachment. This is destroyed when the egolessness of a person is attained by which the clinging ceases.

Mahamati, the inborn view of an individual personality as held by the Stream-entered [is destroyed in this way]. When this body which belongs equally to each of us is considered, it is perceived that it consists of form and the other four Skandhas, that form takes its rise from the elements and their belongings, that the elements are mutually conditioning, and that hence there is no aggregate known as form. When thus the Stream-entered realise that the idea of being and non-being is a partial view [of truth], the view of individual personality is destroyed. When the view of individual personality is thus destroyed, covetousness will never assert itself. This, Mahamati, is what characterises the view of individual personality.

Again, Mahamati, as regards the nature of doubt, when the Dharma is attained, and realised, and thoroughly understood as to its characteristics, and when the twofold view of individual personality is destroyed as previously described, no doubt is cherished in the teaching [of the Buddhas]. And there is no thought [in the minds of the Stream-entered] to follow the lead of any other teacher because of [the difference between] purity and non-purity. This,. Mahamati, is what is meant by doubt [discarded] (119) by the Stream-entered.

Again, Mahamati, how is it that the Stream-entered do not hold themselves to the morality? They do not because they clearly see into the nature of suffering wherever they may be reborn. [What is meant by] the holding? Mahamati, that the ignorant and simple-minded observe the rules of morality, piety, and penance, is because they desire thereby to attain worldly enjoyments and happinesses; they cherish the hope of being born in agreeable conditions. And [the Stream-entered] do not hold [to the rules of morality], for their thoughts are turning only towards the exalted state of self-realisation, and the reason why they devote themselves to the details of morality is that they wish to master such truths as are in conformity with non-discrimination and undefiled outflows. This, Mahamati, is the way in which the Stream-entered Ones hold to morality and piety. Mahamati, by thus breaking up the three knots the Stream-entered will discard covetousness, anger, and folly.

Mahamati said: Many kinds of covetousness are taught by the Blessed One; which one of them is to be cast aside?

The Blessed One replied: The world where love grows, i. e., the desire for sexual embrace, showing itself in beating, slapping, suggesting, kissing, embracing, smelling, looking-sidewise, or gazing may give one momentary pleasures but is productive of future grief. [With the Stream-entered] there is no greed for such. Why? Because they are abiding in the bliss of the Samadhi which they have attained. Hence this casting aside, but not of the desire for Nirvana.

(120) Again, Mahamati, what is the fruit of the Once-returning? There is once in them the discrimination of forms, signs, and appearances; but as they learn not to view individual objects under the aspect of qualified and qualifying, and as they know well what marks the attainment of the Dhyana, they once come back into the world, and putting an end to suffering, realise Nirvana. Hence the appellation "Once-returning. "

Again, Mahamati, what is meant by Never-returning? It means that while there is yet the viewing of individual objects as characterised by being and non-being in the past, present, and future, the discrimination does not return with its errors and faults, the dormant passions do not assert themselves, and the knots are completely cut off never to return. Hence the appellation "Never-returning."

Again, Mahamati, the Arhat is the one who has attained the Dhyanas, Samadhis, emancipations, powers, psychic faculties, and with whom there are no more passions, sufferings, and discriminations. Hence the appellation "Arhat."

Mahamati said: Now, the Blessed One declares that there are three kinds of Arhats: to which one of the three is this term "Arhat" to be applied? To one who makes straightway for the path of cessation? Or to one who neglects all his accumulated stock of merit for the sake of his vow to enlighten others? Or to one who is a form of the Transformation [Buddha]?

Replied the Blessed One: Mahamati, [the term "Arhat"] applies to the Sravaka who makes straightway for the path of cessation, and to no others. Mahamati, as for the others, they are those who have finished practising the deeds of a Bodhisattva; they are forms of the Transformation Buddha. With skilful means born of their fundamental and original vows (121), they manifest themselves among the multitudes in order to adorn the assemblages of the Buddhas. Mahamati, here in these paths and abodes of existence they give out varieties of teachings which are based on discrimination; that is to say, as they are above such things as the attainment of the fruit, the Dhyanas, the Dhyana-practisers, or subjects for meditation, and as they know that this world is no more than what is seen of the Mind itself, they discourse on the fruit attained [for the sake of all beings]. Further, Mahamati, if the Stream-entered should think."These are the fetters, but I am disengaged from them, " they commit a double fault: they still hold to the vices of the ego, and they have not freed themselves from the fetters.

Further, Mahamati, in order to go beyond the Dhyanas, the immeasurables, and the formless world, the signs of this visible world which is Mind itself should be discarded. The Samapatti leading to the extinction of thought and sensation does not enable one to transcend the world of particulars, for there is nothing but Mind. So it is said:

176. The Dhyanas, the immeasurables, the formless, the Samadhis, and the complete extinction of thought (nirodha)—these do not exist where the Mind alone is.

177. The fruit of the Stream-entered, and that of the Once-returning, and that of the Never-returning, and Arhatship—these are the bewildered states of mind.

178. The Dhyana-practiser, the Dhyana, the subject for it, the destruction, the seeing of the truth, —these are no more than discriminations; when this is recognised there is emancipation.

L
(122) Further, Mahamati, there are two kinds of intellect: the intellect as an examining function, and the intellect which functions in connection with the attachment to ideas of discrimination. As for the intellect that examines, Mahamati, it is that act of intellect which examines into the self-nature of things, finding it to be devoid of the four propositions, and unattainable. This is known as the intellect that examines. What is meant by [being devoid of] the four propositions? It means to be devoid of oneness and otherness, bothness and not-bothness, being and non-being, eternity and non-eternity. These are called the four propositions. Mahamati, train yourself to examine carefully all things as regards these four propositions. What, Mahamati, is the intellect which functions in connection with the attachment to ideas of discrimination? It is the intellect with which the Mind is discriminated and the ideas arising therefrom are adhered to [as real]; and this adherence gives rise to the conceptions of warmth, fluidity, motility, and solidity as characterising the gross elements; while the tenacious holding to proposition, reason, definition, and illustration, leads to the assertion of a non-entity [as entity]. This is called the intellect that functions in connection with the attachment to ideas of discrimination.

This, Mahamati, is what characterises the two kinds of intellect, in accordance with which the Bodhisattvas, thoroughly mastering the signs of egolessness of persons and things, (123) and, by means of knowledge of imagelessness, becoming conversant with the stage of examination and practice, will attain the first stage [of Bodhisattvahood] and acquire one hundred Dhyanas. Attaining the excellent Samadhis, they will see one hundred Buddhas and Bodhisattvas, they will enter into one hundred kalpas that were prior to the present and also into those that will follow the present, they will illuminate one hundred Buddha-lands, and, illuminating one hundred Buddha-lands, they will understand the signs belonging to the higher stages; and by virtue of the most exalted vows they will manifest wonderful powers, they will be baptised by [the Buddhas] when they reach the stage of Dharmamegha (law-cloud); and realising the inmost realm of the Tathagatas, they will be provided with things which are closely connected with the ten inexhaustible vows; and, in order to bring all beings into maturity, they will shine out in various forms with the rays of transformation; they will be quite absorbed in the bliss of self-realisation.

LI
Further, Mahamati, the Bodhisattva-Mahasattvas are to be well acquainted with the primary and the secondary elements. How do the Bodhisattvas know the primary and the secondary elements? Mahamati, the Bodhisattva-Mahasattvas are to know this that the truth is that the primary elements have never come into existence, and that, Mahamati, these elements are unborn. Thus understood, there is nothing in the world but what is discriminated [by our imagination]. When it is recognised that the visible world is no more than Mind itself, external objects cease to be realities, and there is nothing but what is discriminated by the mind and perceived [as external]. That is to say, let it be understood that the triple world has nothing to do with the primary and the secondary elements, (124) that it is removed from the four propositions and philosophical systems, that it has nothing to do with a personal ego and what belongs to it; and that it establishes itself in the abode of real reality, where it is seen in its own form, i. e. in its unborn state.

Mahamati, what is meant by the elements derived from the primary elements? The element discriminated as vascidity produces the realm of water, inner and outer; the element discriminated as energy produces the realm of fire, inner and outer; the element discriminated as motility produces the realm of air, inner and outer; the element discriminated as divisibility of form gives birth to the realm of earth together with space, inner and outer. Because of the attachment to the incorrect truths there is the aggregation of the five Skandhas giving rise to the elements primary and secondary.

Again, Mahamati, the Vijnana has its cause in our attachment to and the desire for the multitudinousness of statements and objective fields; and it continues to evolve in another path of existence. Mahamati, the secondary elements such as earth, etc., [are said] to have their cause in the primary elements which, however, are non-existent. Because, Mahamati, of things endowed with being, characteristics, marks, perceivableness, abode, and work, one can say that they are born of the combination of various effect-producing [elements]; but not of things which are devoid of characteristic marks. For this reason, Mahamati, the elements primary and secondary are the discriminations of the philosophers and not mine.

LII
Further, Mahamati, I will explain what characterises the self-nature of the Skandhas. Mahamati, what are the five Skandhas? They are form, (125) sensation, thought, conformation, and consciousness. Mahamati, four of these have no material forms—sensation, thought, conformation, and consciousness. Form, Mahamati, belongs to what is made of the four primary elements, and these elements differ from one another in their individual signs. But the four Skandhas that are without form cannot be reckoned as four, they are like space. For instance, Mahamati, space cannot be numbered, and it is due to our discrimination that it is designated as such; in the same way, Mahamati, the Skandhas that are beyond calculability as they have no number-marks, are not to be predicated as existing and non-existing, and are beyond the four propositions; but to the ignorant they are described as subject to numeration, but not so to the wise.

Again, Mahamati, by the wise the five Skandhas are regarded as thought-constructions, devoid of [dualisties such as] otherness and not-otherness; for they are like varieties of forms and objects in a vision, like images and persons in a dream. As they have no better substance for their support, and as they obstruct the passage of noble wisdom, there is what is known as the Skandha-discrimination. This, Mahamati, is what characterises the self-nature of the Skandhas. This discrimination must be discarded by you, and having discarded this, you should declare the truth of solitude. Keeping back the views held by the philosophers, the truth of solitude is to be announced in all the Buddha-assemblies, Mahamati, and thereby the teaching of the egolessness of things is purified and you will enter upon the stage of Far-going (duramgama). Entering upon the stage of Duramgama you will become the master of many Samadhis, and, attaining the will-body (126) you will realise the Samadhi known as Mayopama (Maya-like). Thoroughly conversant with the powers, psychic faculties and self-control, you will be the supporter of all beings like the earth. Mahamati, as the great earth is the supporter of all beings, so is the Bodhisattva-Mahasattva the supporter of all beings.

LIII
Further, Mahamati, there are four kinds of Nirvana. What are the four? They are: (1) the Nirvana which is attained when the self-nature of all things is seen as nonentity; (2) the Nirvana which is attained when varieties of individual marks characterising all things are seen as non-entities; (3) the Nirvana which is attained when there is the recognition of the non-existence of a being endowed with its own specific attributes; and (4) the Nirvana which is attained when there takes place the severance of the bondage conditioning the continuation of individuality and generality of the Skandhas. Mahamati, these four views of Nirvana belong to the philosophers and are not my teaching. According to my teaching, Mahamati, the getting rid of the discriminating Manovijnana—this is said to be Nirvana.

Mahamati said: Does not the Blessed One establish eight Vijnanas?

The Blessed One replied: I do, Mahamati.

Mahamati said: If eight Vijnanas are established, why do you refer to the getting-rid of the Manovijnana and not of the seven [other] Vijnanas [as well]?

The Blessed One said: With the Manovijnana as cause and supporter, Mahamati, there rise the seven Vijnanas. Again, Mahamati, the Manovijnana is kept functioning, as it discerns a world of objects and becomes attached to it, and by means of manifold habit-energy [or memory] (127) it nourishes the Alayavijnana. The Manas is evolved along with the notion of an ego and its belongings, to which it clings and on which it reflects. It has no body of its own, nor its own marks; the Alayavijnana is its cause and support. Because the world which is the Mind itself is imagined real and attached to as such, the whole psychic system evolves mutually conditioning. Like the waves of the ocean, Mahamati, the world which is the mind-manifested, is stirred up by the wind of objectivity, it evolves and dissolves. Thus, Mahamati, when the Manovijnana is got rid of, the seven Vijnanas are also got rid of. So it is said:

179. I enter not into Nirvana by means of being, of work, of individual signs; I enter into Nirvana when the Vijnana which is caused by discrimination ceases.

180. With it [i. e. the Manovijnana] for its cause and support, the Manas secures its use; the Vijnana causes the Citta to function, and is supported [by it].

181. Like a great flood where no waves are stirred because of its being dried up, the Vijnana [-system] in its various forms ceases to work when there is the annihilation [of the Manovijnana].

LIV
Further, Mahamati, I will tell you about the various features of the false imagination (parikalpita); and when you and the Bodhisattva-Mahasattvas are well acquainted with each of them in its specific form, you will get away from discrimination; and seeing well and knowing the way of inner realisation by noble wisdom and also the ways of speculation by the philosophers, (128) you will cast off discriminations such as grasped and grasping, and will not be induced to discriminate in respect to the multiple aspects of relativity-knowledge (paratantra), as well as the forms of the false imagination. What are the various features of the false imagination, Mahamati? They are the discriminations as regards (1) words (abhilapa), (2) meaning, (3) individual marks, (4) property, (5) self-nature, (6) cause, (7) philosophical views, (8) reasoning, (9) birth, (10) no-birth, (11) dependence, and (12) bondage and emancipation. These, Mahamati, are the various features of the false imagination.

Now, Mahamati, what is the discrimination of words? That is the becoming attached to various sweet voices and singing—this is the discrimination as regards words.

What is the discrimination of meaning? It is the discrimination by which one imagines that words rise depending on whatever subjects they express, and which subjects one regards as self-existent and belonging to the realisation of noble wisdom.

What is the discrimination of individual marks? It is to imagine in whatever is denoted by words the multitudinousness of individual marks which are like a mirage, and, clinging tenaciously to them, to discriminate all things according to these categories: warmth, fluidity, motility, and solidity.

What is the discrimination of property? It is to desire a state of wealth such as gold, silver, and various precious stones.

What is the discrimination of self-nature? It is to make discrimination according to the imaginary views of the philosophers in reference to the self-nature of all things (129) which they stoutly maintain, saying, "This is just it, and there is no other."

What is the discrimination of cause? That is, to distinguish the notion of causation in reference to being and non-being and to imagine that there are cause-signs—this is the discrimination of cause.

What is the discrimination of philosophical views? That means getting attached to the philosophers' wrong views and discriminations concerning such notions as being and non-being, oneness and otherness, bothness and not-bothness.

What is the discrimination of reasoning? It means the teaching whose reasoning is based on the grasping of the notion of an ego-substance and what belongs to it.

What is the discrimination of birth? It means getting attached to the notion that things come into existence and go out of it according to causation.

What is the discrimination of no-birth? It is to discriminate that all things are from the beginning unborn, that the causeless substances which were not, come into existence by reason of causation.

What is the discrimination of dependence? It means the mutual dependence of gold and the filament [which is made of gold].

What is the discrimination of bondage and emancipation? It is like imagining that there is something bound because of something binding as in the case of a man who by the help of a cord ties a knot or loosens it.

These, Mahamati, are the various features of the false imagination, to which all the ignorant and simple-minded ones cling, imagining that things are or are not. Those attached to the notion of relativity are attached to the notion of multitudinousness of things rising from the false imagination. It is like seeing varieties of objects depending on Maya, but these varieties thus revealing themselves are discriminated by the ignorant as something other than Maya itself according to their way of thinking. (130) Now, Mahamati, Maya and varieties of objects are neither different nor one. If they were different, varieties of objects would not have Maya for their cause. If Maya were one with varieties of objects, there would be no distinction between the two, but as there is the distinction these two—Maya and varieties of objects—are neither one nor different. For this reason you and the Bodhisattva-Mahasattvas should never give yourselves up to the notion of being and non-being.

LV
So it is said:

182. The Citta is bound up with the objective world; the intellect's function is to speculate; and in the excellent state of imagelessness there is the evolving of transcendental wisdom (prajna).

183. According to the false imagination, [self-substance] is, but from the point of view of relativity (paratantra) it is not; owing to perversion, what is discriminated is grasped [as real]; in the relativity there is no discrimination.

184. Multitudinousness of differentiations is imagined [as real by the ignorant], but being like Maya they obtain not; varieties of individual forms are discriminated as such, but they [really] do not obtain.

185. [To imagine] individual forms is wrong, it puts one in bondage; they are born of Mind due to the false imagination of the ignorant; based on the relativity they are discriminated.

186. The existence thus subjected to discrimination is no other than its relativity aspect; (131) the false imagination is of various forms; based on the relativity, discrimination is carried on.

187. Conventional truth (samvriti) and ultimate truth (paramartha)—if there be a third, non-entity is its cause; the false imagination belongs to the conventional; when it is cut asunder, there is the realm of the wise.

188. As to the Yogins there is one reality which reveals itself as multiplicity and yet there is no multiplicity in it; so is the nature of the false imagination.

189. As by the dim-eyed a variety of objects is seen and imagined while the dimness itself is neither a form (rupa) nor a no-form (arupa), so is the relativity [discriminated] by the unknowing ones.

190. As is pure gold, water free from dirt, the sky without a cloud, so is [the Mind] pure when detached1 from the false imagination.

191. Falsely-imagined existence is not, but from the relativity point of view it is, assertion and refutation are destroyed when one is freed from the imagination.

192. If the relativity-aspect of existence is, while the imagination is not, this means that there is a being apart from being and that a being is born of a non-being.

193. Depending on the false imagination there obtains the relativity-aspect of existence; from the conjunction of form and name there rises false imagination.

194. False imagination can never be perfect knowledge (nishpanna), it is not productive of anything else [but itself]; (132) then one knows what is meant by ultimate truth whose self-nature is purity.

195. There are ten kinds2 of false imagination and six kinds of relativity; in the knowledge of Tathata innerly attained there is no differentiation.

196. Truth consists in [knowing] the five Dharmas and also the three Svabhavas; when the Yogin thus comprehends [the truth], he does not transgress Tathata.

197. According to the form of relativity, there are those names that belong to false imagination; and the various aspects of false imagination arise from relativity.

1 Throughout the text, vikalpa is translated "discrimination" or "imagination," but here the term is evidently used as negating the function of kalpita which stands in these verses for parikalpita.

2 All the Chinese texts have "twelve" instead of "ten."

198. When well pondered with intelligence (buddhi) there is neither relativity nor false imagination; where perfect knowledge is, there is nothing [dualistically] existent; for how with intelligence can discrimination take place?

199. Where perfect knowledge is, the existent cannot be qualified with being and non-being; in what cannot be qualified with being and non-being, how can there be these two Svabhavas?

200. Because of false imagination, the two Svabhavas are established; where there is false imagination multitudinousness of things is recognised, which being purified the [spiritual] condition of the wise obtains.

201. Where there is false imagination there is multitudinousness of objects, which are discriminated under the aspect of relativity; if otherwise discriminated, one becomes attached to the teachings of the philosophers.

202. What is imagined being subjected to further imagination, there are various views from which rises the doctrine of causal origination; (133) when the dualistic discrimination is got rid of, there indeed is perfect knowledge.1

1 This whole section treats of the threefold Svabhava, chiefly explaining where Parikalpita (false imagination) is differentiated from Paratantra (relativity view). While the explanation sometimes appears quite complicated, the main point is clear enough. The Kalpita is a net of wrong interpretations woven about the Paratantra, which is the dualistic view of existence, and which is valid as far as it goes. But to reach the Nishpanna (perfect knowledge) it is necessary to transcend all forms of dualism, for the Paratantra is by no means ultimate truth.

LVI
Further, Mahamati said: Pray tell me, Blessed One, about the one vehicle that characterises the inner realisation of noble wisdom, whereby, Blessed One, I and other Bodhisattva-Mahasattvas, becoming conversant with the one vehicle which marks the inner attainment of noble wisdom, may be established without depending on anybody else in the teaching of the Buddha.

Said the Blessed One: Then, Mahamati, listen well and reflect within yourself as I tell you.

Mahamati the Bodhisattva-Mahasattva said, Yes, I will, Blessed One; and gave ear to the Blessed One.

Thereupon the Blessed One said: In accordance with the authoritative teachings in which there are no discriminations, Mahamati, let the Bodhisattva-Mahasattva retire by himself to a quiet secluded place, where he may reflect within himself, not relying on anybody else, but by means of his own inner intelligence, in order to discard erroneous views and discriminations, make successive advances and exert himself to finally enter upon the stage of Tathagatahood. This, Mahamati, is the characteristic feature of the inner realisation to be gained by means of noble wisdom.

What characterises the way of the one vehicle? I call it the one vehicle because thereby one recognises and realises the path leading to the one vehicle. How is this path of the one vehicle to be recognised and realised? The recognition of the one vehicle is obtained when there is no rising of discrimination by doing away with the notion of grasped and grasping and by abiding in the reality of suchness (yathabhuta). Mahamati, this recognition of the one vehicle, (134) except by the Tathagata himself, has never been obtained before by anybody else—the philosophers, Sravakas, Pratyekabuddhas, Brahmans, etc. For this reason, Mahamati, this is known as the one vehicle.

Mahamati said: For what reason is it that the Blessed One speaks of the triple vehicle and not of the one vehicle?

The Blessed One replied: Because there is no teaching whereby the Sravakas and Pratyekabuddhas can realise Nirvana by themselves, I do not speak of the one vehicle. Thus, Mahamati, the Sravakas and Pratyekabuddhas are disciplined, segregated, and trained in meditation according to the discourse of the Tathagata, whereby they are led to emancipation and not by themselves.

Further, Mahamati, as they have not yet destroyed the habit-energy (memory) of karma and the hindrance of knowledge, all the Sravakas and Pratyekabuddhas are unable to realise the egolessness of things and have not attained the inconceivable transformation-death, I preach to the Sravakas [and Pratyekabuddhas] the triple vehicle and not the one vehicle.1 When, Mahamati, destroying all the evil habit-energy, they realise the egolessness of things, they who are now free from the evil habit-energy will not be intoxicated by the Samadhis and will be awakened into the realm of no-evil-outflows. Now being taken into a super-world which is the realm of no-evil-outflows, they will gather up all the material for the attainment of the Dharmakaya which is of severeign power and beyond conception. So it is said:

203. The Deva vehicle, the Brahma vehicle, the Sravaka vehicle, (135) the Pratyekabuddha vehicle, and the Tathagata vehicle, of these I speak.

204. So long as there is a mind making conscious efforts, there can be no culmination as regards the various vehicles; when a revulsion takes place in the mind, there is neither a vehicle nor one who rides in it.

205. There is really no establishment of various vehicles, and so I speak of the one vehicle;2 but in order to carry the ignorant I talk of a variety of vehicles.

1 Transfer naikayanam (line 9) to line 10 after yanatrayam.

2 According to the Chinese translations.

206. There are three emancipations, and in all things there is no ego-substance; knowledge and passions are of the same nature, when [one is] emancipated they are discarded.

207. Like a piece of wood floating on the waves of the ocean, the Sravaka obsessed with individual marks is driven along [the stream of existence].

208. Though disengaged from the actively-functioning passions, they [the Sravakas] are still bound up with the habit-energy of the passions; intoxicated with the liquor of the Samadhi, they still have their abode in the realm of outflows.

209. In this there is no course of finality, nor retrogression either; [losing himself] in the attainment of the Samadhi-body, he is not at all awakened even to the end of kalpas.

210. Like unto the drunkard who, being awakened from his intoxication, regains his intelligence, [the Sravakas] will have the realisation of the Buddha's truth, which is his own body.


Here Ends the Second Chapter, [Known as] the "Collection of All the Dharmas," Taken from the Lankavatara of 36,000 [Slokas].



[CHAPTER THREE]
LVII
(136) At that time again the Blessed One said this to Mahamati the Bodhisattva-Mahasattva: I will tell you, Mahamati, about the various forms of the will-body; listen well and reflect well within yourself. I will tell you.

Mahamati the Bodhisattva-Mahasattva said; I will, Blessed One, and gave ear to the Blessed One.

The Blessed One then said this: There are three kinds of will-body, Mahamati. What are the three? They are: (1) the will-body obtained in the enjoyment of the Samadhi; (2) the will-body obtained by recognising the self-nature of the Dharma; and (3) the will-body which is assumed [by a Bodhisattva according to] the class of beings [to be saved] and which perfects and achieves [without a thought of its own achievement]. By realising the higher stages successively after the first is attained, the Yogin will experience them [all].

Now, Mahamati, what is the will-body attained in the enjoyment of the Samadhi? It is this: when [the Yogin] in the third, fourth, fifth stages removes the various discriminations going on in his mind and is at rest,1 the waves of consciousness are no more stirred in the Mind-ocean and the Vijnana functions are quieted, the bliss of which is enjoyed by him; and when he thus recognises the non-existence of the external world, which is no more than his own mind, he is said to have the will-body.2

1 It will be interesting for the Chinese readers of the Lankavatara to notice that the compound, svacitta-vividha-viveka-vihara, is here read in three different ways by the three Chinese translators, showing how variously a Sanskrit compound allows itself to be interpreted. This is one of numerous such examples to be met with throughout the text.

Sung: 種種自心寂靜安. The mind itself, variously [discriminating], grows quiet and finds its rest.

Wei: 自心寂靜行種種行. The mind itself is quiet and practises various deeds.

T'ang: 離種種心寂然不動. Discarding various [mentations], the mind is quiet and immovable.

2 Page 136, line 14, delete abhava and manaso.

(137) What is the will-body obtained by recognising the self-nature of the Dharma? When [the Yogin] of the eighth stage has a thoroughgoing penetration into the nature of things which is like Maya and not image-producing, he experiences a revulsion at the seat of consciousness and obtains the Samadhi known as Maya-like and other Samadhis. By entering upon the Samadhis he gains a body which exhibits various powers of self-mastery and supernatural activity, which moves according to his wish as quickly as a flower opens up, which resembles Maya, a dream, and a reflected image, and which is not a product of the elements but has something analogous to what is produced of the elements, which is furnished with all the differences appertaining to the world of forms and yet is able to follow up all the assemblages in the Buddha-lands. This is the body which has a thoroughgoing knowledge of the self-nature of the Dharma and for this reason is called will-body.

Now what is the will-body which is born in accordance with the class and which perfects and achieves? When [the Yogin] is thoroughly conversant with all the characteristics of self-realisation and its bliss which pervades the teachings of the Buddha, he is said to have the body which is will-made, born with [the class], perfecting and achieving. Mahamati, you should exert yourself in order to have a thoroughly penetrating knowledge of these three marks of the will-body. So it is said:

1. My Mahayana is neither a vehicle, nor a sound, nor words; it is neither the truth, nor emancipation, nor the realm of imagelessness.

2. Yet the Mahayana is a vehicle on which the Samadhis are carried leading to various creative activities; the several forms of the will-body are adorned with the flowers of the sovereign will.

LVIII
(138) At that time again Mahamati the Bodhisattva-Mahasattva said this to the Blessed One: The five immediacies are preached by the Blessed One; and what are these five, Blessed One, which being committed by a son or a daughter of a good family cause them to fall into the Avici hell?

The Blessed One replied: Then, Mahamati, listen well and reflect, for I will tell you.

Mahamati the Bodhisattva-Mahasattva said; Certainly, Blessed One, and gave ear to the Blessed One.

The Blessed One said thus to him: What are the five immediacies? They are: (1) the murdering of the mother, (2) of the father, (3) of the Arhat, (4) the breaking-up of the Brotherhood, and (5) causing the body of the Tathagata to bleed from malice.

Now what is meant by the mother of all beings? It is desire which is procreative, going together with joy and anger and upholding all with motherliness. Ignorance representing fatherhood brings about one's rebirth in the six villages of the sense-world. When there takes place a complete destruction of both roots, fatherhood and motherhood, it is said that mother and father are murdered. When there is a complete extermination of the subordinate group of passions such as anger, etc., which are like an enemy, a venomous rat, the murdering of the Arhat is said to take place. What is meant by the breaking-up of the Brotherhood? When there is a complete fundamental breaking-up of the combination of the Skandhas whose characteristic mark is a state of mutual dependence among dissimilarities, it is said that the Brotherhood is split up. (139) Mahamati, when the body of the eight Vijnanas, which erroneously recognises individuality and generality as being outside the Mind—which is seen [by the ignorant] in the form of an external world—is completely extirpated by means of faulty discriminations, that is, by means of the triple emancipation and the non-outflows, and when thus the faulty mentality of the Vijnana-Buddha is made to bleed, it is known as an immediacy-deed. These,

Mahamati, are the five inner immediacies, and when they are experienced by a son or a daughter of a good family, there is an immediacy-deed of realisation as regards the Dharma.

Further, Mahamati, there are five external immediacies which I will point out to you, in order that you and other Bodhisattvas in the future may thereby be saved from ignorance. What are these five? They are those immediacies which are described in the canonical texts, and those who commit these crimes can never experience any one of these manifestations, except those Transformation [-Buddhas] who are sustained by the power [of the Tathagatas] and have already attained a realisation. The Sravakas of transformation, Mahamati, who are sustained by the sustaining power either of the Bodhisattvas or Tathagatas, may see somebody else practising deeds of wickedness, and they will repeatedly make great efforts to turn him away from his wickness and faulty views, and to make him realise the non-reality of wickedness and faulty views by laying down his burden. This is the way I demonstrate facts of the transformation, the sustaining power, and the realisation. Mahamati, there is, however, no realisation for those who are sheer offenders of the immediacies, (140) except when they come to the recognition of the truth that an external world is nothing but1 the Mind itself, seeing that body, property, and abiding place are discriminations, and that the notion of an ego and its belongings are to be kept away; or, when they are released from the fault of self-discrimination by encountering a good friend at some time or other, or at any time, and being born in some other path of existence. So it is said:

3. Desire is said to be the mother and ignorance the father; the Vijnana which recognises an objective world is [compared to] the Buddha.

4. The secondary group of passions is the Arhat, the amassing of the five Skandhas the Brotherhood; as these are to be destroyed immediately they are known as immediacy-deeds.

1 Page 140, line 1: bhavana is to be deleted.

LIX
Again Mahamati said: Pray tell me, Blessed One, what makes the Buddhas and the Blessed Ones such as they are: that is, [what is] the Buddha-nature of the Buddhas?1

Said the Blessed One: when the egolessness of things as well as of persons is understood, when the knowledge of the twofold hindrance is thoroughly taken hold of, when the twofold death (cyuti) is accomplished, and when the twofold group of passions is destroyed, there, Mahamati, is the Buddha-nature of the Buddhas and the Blessed Ones. When these teachings are experienced by the Sravakas and Pratyekabuddhas, this is their Buddha-nature. So it is said:

5. The twofold egolessness, the twofold group of passions, the twofold hindrance, and the inconceivable transformation-death, —when these are attained, there is the Tathagata.

1 Bhagavan buddhanam, page 140, line 10, may better be dropped.

LX
(141) At that time again, Mahamati the Bodhisattva-Mahasattva said this to the Blessed One: According to what deeper sense2 did you make this announcement before the congregation, that "I am all the Buddhas of the past," and that "I have gone through many a birth in varieties of forms, being thus at times the king Mandhatri, Elephant, Parrot, Indra, Vyasa, Sunetra, and other beings in my one hundred thousand births?"

Said the Blessed One: There are, according to the deeper sense, four kinds of sameness distinguished, Mahamati, and the Tathagatas, Arhats, Fully-Enlightened Ones make this assertion: I was thus at that time the Buddha Krakucchanda, Kanakamuni, and Kasyapa. What are the four kinds of sameness which are distinguished according to the deeper sense? They are: (1) sameness of letters, (2) sameness of words, (3) sameness of teachings, and (4) sameness of the body. According to this fourfold sameness in the deeper sense, the Tathagatas, Arhats, Fully-Enlightened Ones make the announcement before the congregation.

2 Samdhaya. There is no reference to this in Wei and Sung. The term has a special sense here and elsewhere in the Lankavatara.

Now, Mahamati, what is the sameness of letters? It is that my name is [spelt] B-u-d-d-h-a, and these letters are also used for other Buddhas and Blessed Ones; Mahamati, these letters in their nature are not to be distinguished one from another; therefore, Mahamati, there is the sameness of letters.

Now, Mahamati, what is the sameness of words with regard to the Tathagatas, Arhats, and (142) Fully-Enlightened Ones? It is that sixty-four sounds of the Brahman language are distinguished by me, and these identical sixty-four sounds of the Brahman language are also uttered by the Tathagatas, Arhats, and Fully-Enlightened Ones, and their Kalavinka-like notes are the same with all of us, as we are indistinguishable in this respect.

Now, Mahamati, what is the sameness of the body? It is that I and other Tathagatas, Arhats, Fully-Enlightened Ones are the same as regards our Dharmakaya and the [thirty-two] signs and the [eighty] minor excellencies of bodily perfection—no distinction existing among us, except that the Tathagatas manifest varieties of forms according to the different dispositions of beings, who are to be disciplined by varieties of means.

Now, Mahamati, what is the sameness of the teaching? It is that I as well as they [other Tathagatas] are all conversant with the teachings belonging to the thirty-seven branches of enlightenment. According to the deeper sense which is concerned with this fourfold sameness, the Tathagatas, Arhats, Fully-Enlightened Ones make their announcement before the congregation. So it is said:

6. "I am Kasyapa, Krakucchanda, and Kanakamuni"; this I preach who come out of the sameness for the sake of the sons of the Buddha.

LXI
Again Mahamati said: It is said by the Blessed One that from the night of the Enlightenment till the night of the Parinirvana, the Tathagata (143) in the meantime has not uttered even a word, nor will he ever utter; for not-speaking is the Buddha's speaking. According to what deeper sense is it that not-speaking is the Buddha's speaking?

The Blessed One replied: By reason of two things of the deeper sense, Mahamati, this statement is made. What are the two things: They are the truth of self-realisation and an eternally-abiding reality. According to these two things of the deeper sense the statement is made by me. Of what deeper sense is the truth of self-realisation? What has been realised by the Tathagatas, that is my own realisation, in which there is neither decreasing nor increasing; for the realm of self-realisation is free from words and discriminations, having nothing to do with dualistic terminology.

What is meant by an eternally-abiding reality? The ancient road of reality, Mahamati, has been here all the time, like gold, silver, or pearl preserved in the mine, Mahamati; the Dharmadhatu abides foreover, whether the Tathagata appears in the world or not; as the Tathagata eternally abides so does the reason (dharmata) of all things; reality foreover abides, reality keeps its order, like the roads in an ancient city. For instance, Mahamati, a man who is walking in a forest and discovering an ancient city with its orderly streets may enter into the city, and having entered into it, he may have a rest, conduct himself like a citizen, and enjoy all the pleasures accruing therefrom. (144) What do you think, Mahamati? Did this man make the road along which he enters into the city, and also the various things in the city?

Mahamati said: No, Blessed One.

The Blessed One said: Just so, Mahamati, what has been realised by myself and other Tathagatas is this reality, the eternally-abiding reality (sthitita), the self-regulating reality (niyamata), the suchness of things (tathata), the realness of things (bhutata), the truth itself (satyata). For this reason, Mahamati, it is stated by me that from the night of the Tathagata's Enlightenment till the night of his entrance into Nirvana, he has not in the meantime uttered, nor ever will utter, one word. So it is said:

7. From the night of Enlightenment till that of Nirvana, I have not in the meantime made any proclamation whatever.1

8. It is on account of the deeper meaning that the eternally-abiding reality of self-realisation is talked of by me; and between myself and [all the other] Buddhas, in this respect, there is no distinction whatever.

1 The Zen masters frequently refer to this important declaration.
LXII
At that time, Mahamati made this request of the Blessed One: Pray tell me, Blessed One, about the being and non-being of all things; and when myself and other Bodhisattva-Mahasattvas are freed of the notions of being and non-being, may we quickly attain supreme enlightenment.

(145) The Blessed One replied: Then, Mahamati, listen well and reflect well within yourself; I will tell you.

Mahamati the Bodhisattva-Mahasattva said, Certainly, Blessed One, and gave ear to the Blessed One.

Then the Blessed One said: People of this world are dependent on two things, Mahamati, that is, they are dependent on the idea of being and on that of non-being, and they fall into the views whereby they take pleasure either in nihilism or in realism. They imagine emancipation where there is no emancipation.

Now, Mahamati, who are the people dependent on the notion of being? It means this that they regard the world as rising from causation which is really existent, and that the actually existing and becoming world does not take its rise from causation which is non-existent. This will not be the case if the world is something non-existing. They thus talk of the really-existing world as arising from the reality of causation. This is the realistic view of causation as held by some people.

Now, Mahamati, what is meant by being dependent upon the idea of non-being? It means, Mahamati, admitting greed, anger, and folly, and yet discriminating as regards the non-reality of what makes up greed, anger, and folly; and, Mahamati, there is one who does not admit the reality of things because of their being devoid of individual marks; and there is another who, seeing that the Buddhas, Sravakas, and Pratyekabuddhas are free from greed, anger, and folly, because of all things being devoid of individual marks, [think that greed, anger, and folly] do not exist.

Now, Mahamati, who of these is the one doomed to ruin?

Said Mahamati; Blessed One, it is he who, admitting greed, anger, and folly, yet refuses to admit them.

(146) The Blessed One said: Well said indeed, Mahamati! Again thou hast indeed spoken well, Mahamati! Not only is he himself doomed to ruin because of his notion of greed, anger, and folly as existent and yet as not-existent, but he ruins even the character of the Buddha, the Sravaka, and the Pratyekabuddha. Why? Because the passions are not to be taken hold of innerly and outwardly, because they are neither different nor not-different. Mahamati, greed, anger, and folly too are not to be taken hold of innerly as well as outwardly; they have no substance of their own and they are not to be admitted; Mahamati, as there is no reality in the nature of greed, anger, and folly, [he who fails to understand this] is the one who ruins the character of the Buddha, Sravaka, and Pratyekabuddha. The Buddha, Sravaka, and Pratyekabuddha are by nature emancipated as there is in them no cause for being bound and binding; Mahamati, [on the other hand,] where there is a state of being bound there are the binding and the cause of bondage. [And yet there is] one who talks thus, [that is, denies causation]; such is doomed to ruin. Mahamati, this characterises nihilism and realism.

This is stated by me in accordance with the deeper sense. It is better to cherish the notion of an ego-substance as much as Mount Sumeru than to have the notion of emptiness derived from the self-conceited view of being and non-being. One who is conceited in the view of being and non-being is indeed doomed to ruin. Those who are delighted in cherishing notions of individuality and generality fail to understand that an external world is nothing but Mind itself and has no reality; and as they do not understand this they regard things external as transient, for they suffer every moment changes which follow one after another, now splitting, now dividing, while the Skandhas, Dhatus, and Ayatanas succeeding one another and combining with one another, now come forward and (147) now pass away. They who thus disregarding words of the scriptures are given up to wrong discriminations are also doomed to ruin. So it is said:

9. As far as the duality of being and non-being extends, there is the realm of intellection; when this realm vanishes, intellection completely ceases.

10. When the external world is not grasped [as real] there is neither causation nor reality; there is the essence of suchness (thatata), which is the [spiritual] realm of the wise.

11. Those who believe in the birth of something that has never been in existence and, coming to exist, finally vanishes away, —which leads them to assert that things come to exist, things pass away, according to causation, —such people have no foothold in my teaching.

12. It is not by the philosophers, not by the Buddhas, not by myself, not by anybody else, but by causation that being obtains; how can one talk of non-being?

13. When being obtains by causation, who can bring about non-being? By reason of the wrong views based on the doctrine of birth, being and non-being are discriminated.

14. When it is realised that there is nothing born, nothing passing away, there is no way to admit its being and not-being; the world is to be regarded as quiescent.

LXIII
At that time again Mahamati the Bodhisattva-Mahasattva requested of the Blessed One, saying: Pray point out to me, Blessed One; pray point out to me, Sugata; pray point out to me, Tathagata, Arhat, Fully-Enlightened One! Pray tell me, Most Excellent One! (148) What is the characteristic of the realisation by which I and other Bodhisattva-Mahasattvas, becoming thoroughly conversant with its meaning, may quickly attain the highest enlightenment, and, relying upon themselves, will not be led away by any speculations or philosophies?

Said the Blessed One: Then listen well, Mahamati, and well reflect within yourself; I will tell you.

Mahamati the Bodhisattva-Mahasattva said; Certainly, I will; and gave ear to the Blessed One.

Thereupon the Blessed One said this: There are two ways of characterising the realisation attained by all the Sravakas, the Pratyekabuddhas, and the Bodhisattvas: the realisation itself and the teaching [about it]. Now, Mahamati, by the realisation itself is meant that it is the realm of inner attainment; its characteristic features are that it has nothing to do with words, discriminations, and letters; that it leads one up to the realm of non-outflows; that it is the state of an inner experience; that it is entirely devoid of philosophical speculations and [the doings of] evil beings; and that, destroying philosophical speculations and [the doings of] evil beings, it shines out in its own inner light of attainment. These, Mahamati, are the characteristics of the realisation.

Now, Mahamati, what is meant by the teaching [concerning it]? It is variously given in the nine divisions of the doctrinal works; it keeps one away from the dualistic notions of being and non-being, of oneness and otherness; first making use of skilful means and expedients, it induces all beings to have a perception [of this teaching] so that whoever is inclined towards it, may be instructed in it. This, Mahamati, is the characteristic of the teaching. Let, therefore, Mahamati, you and other Bodhisattva-Mahasattvas (149) exert yourselves in this.

15. Realisation and teaching, self-attainment and doctrinal instruction—those who have an insight into the difference will not be led away by philosophical authorities.

16. There is no truth in any object that is imagined by the ignorant; deliverance is where there is no objective world; why is this not sought by the speculators?

17. The world of the Samskritas is observed as the continuation of birth-and-death, whereby dualisms are nourished, and because of this perversion [the truth] is not perceived.

18. There is just one truth, which is Nirvana—it has nothing to do with the Manas (intellection); the world seen as subject to discrimination resembles a plantain tree, a dream,1 a vision.

19. No greed there is, no anger, nor folly either, and again, no personal ego; from desire start the Skandhas, which resemble a dream.

1 The text has skandha; but svapna seems to be better.
LXIV
At that time again Mahamati the Bodhisattva-Mahasattva requested of the Blessed One, saying: Pray tell me, Blessed One, pray tell me, Sugata, regarding what characterises wrong discrimination (abhutaparikalpa). Blessed One, tell me as to the how, what, why, and who of wrong discrimination, which, when rising and going on, constitutes what is known as wrong discrimination; that is to say, to what kind of thought is the term wrong discrimination applicable? or what kind of discrimination is to be called wrong?

(150) The Blessed One said: Well said, well said, Mahamati; and again, well said, indeed, Mahamati! You who have been admitted [into the order of Bodhisattvas], Mahamati, think of this matter which is worth asking about, for the welfare of many people, for the happiness of many people, because of your compassion for the world, for the benefit of the multitudes, for the welfare and happiness of celestial beings and humankind. Therefore, Mahamati, listen well and reflect well within yourself as I tell you.

Certainly, Blessed One; said Mahamati the Bodhisattva-Mahasattva, and gave ear to the Blessed One.

Then the Blessed One said thus to him: When the multitudinousness of objects is wrongly imagined [as real] and attached to, discrimination goes on evolving; and, Mahamati, as people are attached tenaciously to the notion of grasping, as they have not ascertained in their minds as to the nature of the objective world which is no more than the Mind itself, as they have fallen into the dualistic view of being and non-being, and, Mahamati, as they are nourished by the habit-energy of the views and discriminations of the philosophers, they perceive the multitudinousness of external objects [as real] and become attached to them; and for this reason a system of mentation—mind and what belongs to it —is discriminated and is spoken of [as real], and with the assertion of an ego-soul and its belongings, the system goes on functioning.

Said Mahamati: As you say, Blessed One, when the multitudinousness of external objects is wrongly imagined [as real] and attached to by people, discrimination goes evolving on; and they fall into the dualistic view of being and non-being,1 they nourish the views and discriminations of the philosophers which are based on the notion of grasped and grasping; (151) and as they perceive the multitudinousness of external objects [as real] and become attached to them, a system of mentation—mind and what belongs to it —is discriminated and is spoken of [as real] and goes on functioning owing to the fact that the external world is not recognised as nothing but the Mind itself, and that the multitudinousness of things is tenaciously clung to as subject to [the notion of] being and non-being. This being the case, Blessed One, the multitudinousness of external objects which is characterised with the dualism of being and non-being, is to be said neither existent nor non-existent, and does not render itself to the formation of the philosophical views. [Inasmuch as the external world owes its existence to discrimination, it in itself must be said to be devoid of all forms of dualism.] Blessed One, in the same way the highest reality is declared to be devoid of [all forms of logical analysis such as] the means of proof, sense-perception, syllogistic arguments, illustration, reasoning, etc. How is it, Blessed One, that while, on the one hand, the discrimination of multiplicity is said to go on operating on the strength of the attachment which attaches itself to the multiplicity of external unrealities, the attachment, on the other hand, to the highest reality does not give rise to discrimination which goes on functioning in its own way? Is it not, Blessed One, unfair reasoning on your part to say, "It gives rise [to discrimination]" in one place, and to say in another place, "It does not"? 2According to the Blessed One, depending on and attaching to the dualism of being and non-being, there evolve views characteristic of wrong discrimination as when the magician produces varieties of people that are not at all real and complete objects. Thus signs of existence and non-existence are falsely imagined and go on so imagined; [but in fact existence itself is] devoid of discrimination. If so, how does one come to cherish the dualism as held by a man of the world?

1 This is omitted in T'ang.

2 The whole passage below does not appear in Sung. The text seems to be confused and it is difficult to make out what it really means. The present translation is merely tentative. It mainly follows the T'ang interpretation; Wei gives no sense as far as one can see.

Said the Blessed One: Mahamati, discrimination, indeed, does not evolve, nor is it put away. Why? Because there is no evolving of discrimination as regards being and non-being; because the perception of objective realities is not real; because all that is seen is to be recognised as nothing but the Mind itself. (152) Mahamati, discrimination does not evolve, nor is it put away. But, Mahamati, for the sake of the ignorant who are addicted to discriminating the multiplicity of things which are of their own Mind, it is said by me that discrimination whose first function is to produce effects takes its rise owing to the attachment to the aspect of multiplicity as characteristic of objects. How otherwise, Mahamati, can the ignorant and simple-minded have an insight into the Mind itself which they discriminate, and see themselves freed from the notion of an ego and what belongs to it, and also freed from the wrong conception of cause and effect? And, again, how can they recognise that there is nothing but Mind itself and cause a revulsion at the inmost seat of consciousness (cittasraya)? How can they have a clear perception of all the stages and attain the inner realisation of the Tathagatas, which transcends the five Dharmas, the three Svabhavas, and the idea of reality as well as discrimination? For this reason, Mahamati, I state that discrimination takes its rise from our attachment to the multiplicity of objects which are not real, and that emancipation comes from our thoroughly understanding the meaning of reality as it is and also the meaning of multiplicity of things which evolve from discrimination. So it is said:

20. Those who, regarding the world as evolving from causes and conditions, are attached to these notions as well as to the fourfold proposition, fail to understand my teaching.

21. The world cannot be predicated anywhere as being, or as non-being, or as being-and-non-being, as is discriminated by the ignorant who regard it as subject to causes and conditions,

22. When the world is seen [to be unpredicable with such notions as] being, non-being, or being-and-non-being, (153) a change takes place in the mind, and egolessness is attained.

23. All things are unborn because they are born of causation; anything that is born of causation is an effect, and from an effect nothing is produced.

24. From an effect no effect is produced; [if you assert this,] you commit the fault of a double effect; and this double effect being untenable, no existence comes from an effect.

25. When the Samskrita [i. e. anything produced] is regarded as free from [the dualism of] depended and depending, there decidedly is Mind-only, and hence my teaching of Mind-only.

26. The [Mind as] norm is the abode of self-nature which has nothing to do with a world of causation; of this norm which is perfect existence and the highest Brahma, 1 I speak.

27. An ego-soul is a truth belonging to thought-construction, in which there is no real reality; the self-nature of the Skandhas is also a thought-construction, as there is no reality in it.

1 The Chinese all have "the Pure" for this. Does it mean "the Absolute" cleansed of all dualistic impurities?

28. The sameness is of four kinds: individual forms, cause, the coming into being,1 and the sameness of non-ego is the fourth: these are subjects of discipline for the Yogins.

29. [There is a state which is] removed from all philosophical views, free from imagined and imagining, of no attainment, and of no birth—this I call Mind-norm.

30. Of neither existence nor non-existence do I speak, but of Mind-only which has nothing to do with existence and non-existence, and which is thus2 free from intellection.

(154) 31. Suchness (tathata), emptiness, realm of truth (dharmadhatu), the various forms of the will-body— these I call Mind-only.

32. Multiplicity of objects evolves from the conjunction of habit-energy and discrimination; it is born of Mind, but is regarded by people as existing outwardly: this I call Mind-only.

33. The external world is not, and multiplicity of objects is what is seen of Mind; body, property, and abode— these I call Mind-only.

1 Bhavaja, coming into existence.

2 Tatha, not tathata, according to the Chinese versions.

LXV
At that time Mahamati the Bodhisattva-Mahasattva said this to the Blessed One: This is said by the Blessed One that the Bodhisattva-Mahasattva and others should not grasp meaning [or reality, artha], according to words. But, Blessed One, why should not the Bodhisattva-Mahasattva grasp meaning from words? What are words? What is meaning?

Said the Blessed One: Then, Mahamati, listen well and reflect within yourself well; I will tell you.

Thereupon said Mahamati the Bodhisattva-Mahasattva, Certainly, Blessed One; and gave ear to the Blessed One.

The Blessed One then said this to him: Now, Mahamati, how is speech produced? Depending on discrimination and habit-energy [or memory] as the cause, there is the conjunction and the distinction of sounds and letters, which, issuing from the teeth, jaws, palate, tongue, lips, and the cavity of the mouth, make mutual conversations possible. This is speech. Now, Mahamati, what is meaning? (155) The Bodhisattva-Mahasattva is said to have grasped meaning well, when, all alone in a lonely place, he walks the path leading to Nirvana, by means of his transcendental wisdom (prajna) which grows from learning, thinking, and meditation, and causing a revulsion first at the source of habit-energy by his self-knowledge (svabuddhi), abides on the stages of self-realisation where he leads a life full of excellent deeds.

Further, Mahamati, the Bodhisattva-Mahasattva who is conversant with words and meaning observes that words are neither different nor not-different from meaning and that meaning stands in the same relation to words. If, Mahamati, meaning is different from words, it will not be made manifest by means of words; but meaning is entered into by words as things [are revealed] by a lamp. It is, Mahamati, like a man carrying a lamp to look after his property. [By means of this light] he can say: This is my property and so is kept in this place. Just so, Mahamati, by means of the lamp of words and speech originating from discrimination, the Bodhisattva-Mahasattvas can enter into the exalted state of self-realisation which is free from speech-discrimination.

Further, Mahamati, if a man becomes attached to the [literal] meaning or words and holds fast to their agreement in regard to the original state of Nirvana which is unborn and undying, the Triple vehicle, the one vehicle, the five [Dharmas], mentation, the [three] Svabhavas, etc., he will come to cherish views either affirmative or negative. As varieties of objects are seen in Maya and are discriminated [as real], statements are erroneously made, discriminations erroneously go on. (156) It is by the ignorant that discriminations thus go on; it is otherwise with the wise.1

1 The reading is move or less after T'ang. Abhinivesam pratitya (p. 155, line 15) is dropped, and tad yatha mahamate anyatha hi maya-vaicitryam drashtavyam avyatha (p. 155, line 17—p. 156, line 1) does not appear in T'ang, and as it is partly a repetition of what precedes, not to speak of its making the whole passage obscure, it is omitted in this translation.

So it is said:

34. 1Those who following words, discriminate and assert various notions, are bound for hell because of their assertions.

35. The ego-soul is not with the Skandhas, nor are the Skandhas in the ego-soul. They are not as they are discriminated, nor are they otherwise.

36. The reality of objects is seen being discriminated by the ignorant; if it were so as they are seen, all would be seeing the truth.

37. As all things are unreal, there is neither defilement nor purity; things are not as they are seen, nor are they otherwise.

LXVI
Further, Mahamati, I will tell you about the features of Jnana (absolute knowledge) and Vijnana (relative knowledge)2; and when you and other Bodhisattva-Mahasattvas are well conversant with these distinctive features of Jnana and Vijnana, you will quickly realise supreme enlightenment. There are three kinds of Jnana—worldly, super-worldly, and transcendental. Now, worldly knowledge belongs to the philosophers and to the ignorant and simple-minded who are attached to the dualistic views of being and non-being. Super-worldly knowledge belongs to all the Sravakas and Pratyekabuddhas who are attached to the notions of individuality and generality. Transcendental knowledge which is free from the dualism of being and non-being, belongs to the Bodhisattvas and takes its rise when they thoroughly examine things of imagelessness, see into the state of no-birth and no-annihilation, and realise egolessness at the stage of Tathagatahood.3

1 According to the Chinese versions.

2 The use of vijnana in this sense is unusual in the Lanka; while jnana, aryajnana, prajna, and buddhi are frequently used as synonyms.

3 The passage between "Now, worldly knowledge" and "Tathagatahood" which is restored here according to T'ang and Sung, is found in the Sanskrit text inserted after the next paragraph, p. 157, 11. 8-13.

(157) Vijnana is subject to birth and destruction, and Jnana is not subject to birth and destruction. Further, Mahamati, Vijnana falls into [the dualism of] form and no-form, being and non-being, and is characterised with multiplicity; but Jnana is marked with the transcendence of [the dualism of] form and no-form. Further, Mahamati, Vijnana is characterised with accumulation and Jnana with non-accumulation. Jnana is of three kinds: that which assertains individuality and generality, that which assertains birth and decay, and that which assertains no-birth and no-decay.

Further, Mahamati, Jnana is devoid of attachment; Vijnana attaches itself to the multitudinousness of objects. Again, Vijnana is produced from the concordance of the triple combination;1 Jnana, in its self-nature, has nothing to do with combination or concordance. Again, Mahamati,2 Jnana is characterised with unattainability; it is the inner state of self-realisation by noble wisdom, (158) and as it neither enters nor goes out, it is like the moon in water. So it is said:

38. Karma is accumulated by Citta, and discriminated by Jnana; and one acquires by Prajna the state of imagelessness and the powers.

39. Citta is bound up with an objective world, Jnana evolves with reflection; and Prajna evolves in the exalted state of imagelessness and in the excellent conditions.

40. Citta, Manas, and Vijnana are devoid of thoughts and discriminations;3 it is the Sravakas and not the Bodhisattvas that try to reach reality by means of discrimination.

1 Read trisamgatyutpadayogalaksanam (lines 15-10), and asamgatiyogasva� (line 16), according to Sung and T'ang.

2 T'ang and Sung have inserted here: Vijnana is characterised with attainability.

3 Is this in accord with the general drift of thought maintained in the text? T'ang and Sung have: Citta, Manas, and Vijnana, when devoid of thought and discrimination, attain the state of non-discrimination; this belongs to the Bodhisattvas and not to the Sravakas.

41. The Tathagata's Jnana is pure, [resting] in quietude in the most excellent patience [or recognition of truth]; it is productive of excellent sense and is devoid of purposive-ness (samudacara-varijitam).

42. Prajna, with me, is of three kinds; whereby the wise grow powerful, individual signs are discriminated, and all things are manifested.1

43. My Prajna has nothing to do with the two vehicles, it excludes the world of beings; that of the Sravakas evolves from their attachment to the world of beings; the Tathagata's Prajna is spotless2 because of its being in accord with Mind-only.

1 After T'ang.

2 Read amala, not mata.

LXVII
Further, Mahamati, there are nine kinds of transformation as held by the philosophers endorsing the doctrine of transformation. They are: (1) the transformation of form; (159) (2) the transformation of characteristics; (3) the transformation of cause; (4) the transformation of concordance; (5) the transformation of view; (6) the transformation of origin; (7) the transformation of nature; (8) the transformation of manifest conditions; and (9) the transformation of manifest work. These, Mahamati, are the nine views of transformation expounded by all the philosophers in accordance with their secret teaching, and they are all founded upon the dualism of being and non-being.

Now, Mahamati, by the transformation of form is meant the alteration of form in appearance as gold takes various shapes when made into all kinds of ornament. For example: gold is seen made into a bracelet, a necklace, a fylfot, or what not; though the gold itself remains the same, varieties of articles [made of it] are all different in form, that is, in their transformations. In the same way, Mahamati, there is a general transformation of things which is discriminated by other philosophers as coming from a causal agency. They are not right, nor are they otherwise. All differentiation in transformation is to be regarded as due to discrimination, such as the thickening of milk into curds and the ripening of fruit into a liquor. Mahamati, like this thickening and ripening each transformation is a transformation rising from discrimination, which is discriminated by the philosophers; really there is nothing transformed, for the external objects of which being and non-being are discriminated, are what is seen of Mind itself and have no reality of their own. In the same way, Mahamati, what is regarded by the ignorant and simple-minded as the evolving of objects is no more than the discrimination of their own mind, and, (160) Mahamati, there is really nothing evolving, nothing disappearing, as it is like seeing things that evolve in a vision and a dream. Mahamati, it is like perceiving the rise and disappearance of things in a dream; it is like the birth and death of a barren woman's child. So it is said:

44. The transformation of the form in time, and the embracing [of the soul] in the elements and sense-organs, which is in its middle-way existence (antarabhava)—they who [thus] imagine [the birth of a child] are not wise men.

45. The Buddhas do not discriminate the world as subject to the chain of origination; but they regard the causation which rules this world as something like the city of the Gandharvas.

LXVIII
At that time, Mahamati the Bodhisattva-Mahasattva asked the Blessed One to explain concerning the deep-seated attachment to the existence of all things and the way of emancipation, saying: Pray tell me, Blessed One, pray tell me Tathagata, Arhat, Fully-Enlightened One, concerning the characteristics of our deep attachment to existence and of our detachment from it. When I and other Bodhisattva-Mahasattvas understand well the distinction between attachment and detachment, we shall know what is the skilful means concerning them, and shall no more become attached to words according to which we grasp meaning. When we understand well what is meant by attachment to the existence of all things and the detachment from them, we shall destroy our discrimination of words and letters; and, by means of our wisdom (buddhi), enter into all the Buddha-lands and assemblies; be well stamped with the stamp of the powers, the self-control, the psychic faculties, and the Dharanis; and, well furnished with the wisdom (buddhi) in the ten inexhaustible vows and shining with varieties of rays pertaining to the Transformation Body, (161) behave ourselves with effortlessness like the moon, the sun, the jewel, and the elements; and hold such views at every stage as are free from all the signs of self-discrimination; and, seeing that all things are like a dream, like Maya, etc., [shall be able to] enter the stage and abode of Buddhahood, and deliver discourses on the Dharma in the world of all beings and ill accordance with their needs, and free them from the dualistic notion of being and non-being in the contemplation of all things which are like a dream and Maya, and free them also from the false discrimination of birth and destruction; and. finally, [shall be able to] establish ourselves where there is a revulsion at the deepest recesses [of our consciousness], which is more than words [can express].

Said the Blessed One: Well said, well said, Mahamati! Listen well to me then, Mahamati, and reflect well within yourself; I will tell you.

Mahamati the Bodhisattva-Mahasattva said, Certainly, I will, Blessed One; and gave ear to the Blessed One.

The Blessed One said to him thus: Mahamati, immeasurable is our deep-seated attachment to the existence of all things the significance of which we try to understand after words. For instance, there are the deep-seated attachments to signs of individuality, to causation, to the notion of being and non-being, to the discrimination of birth and no-birth, to the discrimination of cessation and no-cessation, to the discrimination of vehicle and no-vehicle, of Samskrita and Asamskrita, of the characteristics of the stages and no-stages, and the attachment to discrimination itself, and to that arising from enlightenment, the attachment to the discrimination of being and non-being on which the philosophers are so dependent, and the attachment to the triple vehicle and the one vehicle, which are discriminated.

These and others, Mahamati, are the deep-seated attachments cherished by the ignorant and simple-minded (162) to their discriminations. Tenaciously attaching themselves to these the ignorant and simple-minded go on ever discriminating like the silk-worms who, with their own thread of discrimination and attachment, enwrap not only themselves but others and are charmed with the thread; and thus they are ever tenaciously attached to the notions of existence and non-existence. [But really] Mahamati, there are no signs here of deep-seated attachment or detachment. All things are to be seen as abiding in solitude where there is no evolving of discrimination. Mahamati, the Bodhisattva-Mahasattva should have his abode where he can see all things from the viewpoint of solitude.

Further, Mahamati, when the existence and non-existence of the external world are understood to be due to the seeing of the Mind itself in these signs, [the Bodhisattva] can enter upon the state of imagelessness where Mind-only is, and [there] see into the solitude which characterises the discrimination of all things as being and non-being and the deep-seated attachments resulting therefrom. This being so, there are in all things no signs of a deep-rooted attachment or of detachment. Here, Mahamati, is nobody in bondage, nobody in emancipation, except those who by reason of their perverted wisdom1 recognise bondage and emancipation. Why? Because in all things neither being nor non-being is to be taken hold of.

Further, Mahamati, there are three attachments deep-seated in the minds of the ignorant and simple-minded. They are greed, anger, and folly; and thus there is desire which is procreative and is accompanied by joy and greed; closely attached to this there takes place a succession of births in the [five] paths. Thus there are the five paths of existence for all beings who are found closely attached [to greed, anger, and folly]. When one is cut off from this attachment, (163) no signs will be seen indicative of attachment or of non-attachment.

1 Read buddhya, instead of budhya.

Further, Mahamati, depending upon and attaching to the triple combination which works in unison, there is the continuation of the Vijnanas incessantly functioning; and because of the attachment there is a continued and deep-felt assertion of existence. When the triple combination which causes the functioning of the Vijnanas no more takes place, there is the triple emancipation, and when this is kept in view, there is no rising of any combination. So it is said:

46. The imagining of things not existent—this is characteristic of attachment [deeply seated in all beings]; when the truth of this is thoroughly understood, the net of attachment is cleared away.

47. The ignorant take hold of the knowledge of existence according to words and are bound up like the silk-worm with their own discriminations; hence their ignorance of attachment [deeply seated in their minds].

LXIX
Further, Mahamati said: According to the Blessed One, in all things that are variously discriminated by discrimination there is no self-nature, as it is nothing but [the creation of] false imagination (parikalpita); if, Blessed One, it is but [the creation of] false imagination and there is nothing in the world which is to be conceived as indicative of self-nature, does it not, Blessed One, come to this, according to your statement, that there is neither defilement nor purification, because all things are of the nature of false imagination?

Said the Blessed One: Mahamati, it is just as you say. The self-nature of things is the discrimination of the ignorant and simple-minded, and it is not as it- is discriminated by them. (164) Mahamati, it is the creation of false imagination; nothing indicative of self-nature is to be ascertained. But, Mahamati, there is the self-nature of things such as is ascertained by the wise, by their wise knowledge, by their wise insight, by their wise transcendental vision.

Said Mahamati: Blessed One, if there is the self-nature of things such as is ascertained by the wise, by their wise knowledge, by their wise insight, by their wise transcendental vision which is neither human nor celestial vision, and if there is no such self-nature as is discriminated by the ignorant and simple-minded, how, Blessed One, can the ignorant and the simple-minded abandon their discriminations, as they have no way to recognise the presence of an exalted reality (aryabhavavastu)? For they are neither perverted nor unperverted, Blessed One. [that is, they are what they are]. Why? Because they are unable to have an insight into the self-nature of exalted reality, because they see the course of things in the aspect of being and non-being. And Blessed One, the reality1 cannot be such as is discriminated even by the wise, because the aspect of reality as it is in itself cannot be an object [of discrimination by anybody]; because, Blessed One, what appears to the wise as the self-nature of reality is no more than the creation of their imagination, which is predicable with the notion of causation and no-causation; that is, they also cherish in their own way the idea of a being with self-nature. [And they would say] that this is a realm that belongs to somebody else and is not that [of the ignorant]. This is committing the fault of non-finality, for thus what constitutes the self-nature of reality becomes impossible to know. Blessed One, what is derived from the imagination cannot be the self-nature of reality. How is it (165) that while things are said to exist owing to the imagination2 [or discrimination], they are said again not to be such as are imagined?

1 Vastu and bhava are both used here in the sense of reality.

2 Throughout this text, parikalpa, vikalpa, pratikalpa, and prativikalpa are used interchangeably

Blessed One, [it is true that] according to the way the imagination is carried on, the self-nature of reality conceived may vary; for when the cause is not alike, the notion of reality that thus comes to be cherished may not be alike. But according to you, Blessed One, while the imagination is kept on going with the wise as well as with the ignorant, the latter alone fail to see reality as it is; and yet you tell us that the reason why it is said that things are not really such as are imagined by the imagination is to make all beings discard their imagination. Now, Blessed One, is it that in order to have all beings free from the notion of being [which is realism] and of non-being [which is nihilism], you in turn make them cherish a realistic view of existence1 by telling them to uphold the idea of the self-nature of reality, whereby they are led to cling to the realm of noble wisdom? Why do you deny the truth of solitude by teaching the doctrine of reality whose self-nature is [according to you] noble wisdom?2

Said the Blessed One: Mahamati, it is not true that I deny truth of solitude, nor that I fall into a realistic view by upholding the noble doctrine of self-existing reality. But in order to save all beings from becoming frightened, who are addicted from beginningless past to the notion of self-nature, it is told them that there is truth of solitude, after making them realise by means of noble wisdom that reality in its self-nature is made the subject of attachment [by the ignorant]. Mahamati, the doctrine of self-nature is not taught by me. But, Mahamati, those who have realised by themselves truth of solitude as it really is and are abiding in it, will see that [this existence of] error has no form; and thereby knowing that what is seen is nothing but the Mind itself, (166) they are kept away from [dualistically] viewing an external world3 under the aspect of being and non-being; they are stamped well with the stamp of suchness which is gained by the triple emancipation; they will have an intuition into the self-nature of all things by the wisdom which is acquired within themselves, and thus get away from such ideas of reality as to lead themselves to realism and nihilism.

1 Not abhinivesannastitvadrishtih (lines 8-9) as it stands in the text, but abhinivesadastitva� according to T'ang and Sung.

2 This whole passage ascribed to Mahamati is one of the most difficult passages in the Lankavatara, partly due to discrepancies. The translator is not at all satisfied with the result. In the    the whole section 69 is given in the original Sanskrit together with all the four versions, Chinese and Tibetan.

3 Viviktadharma......yathatathya (lines 2-3) being a curious repetition of the preceding lines is dropped in the translation.

LXX
Further, Mahamati, the thesis: "All things are unborn" is not to be maintained by the Bodhisattva-Mahasattva as valid. Why? Of this thesis it is to be stated that anything of which something is asserted partakes thereby of the nature of being, and that the reason for this thesis is characterised with the quality of birth; while it is being asserted by the Bodhisattva-Mahasattva that all things are unborn, the very assertion destroys his thesis. The thesis that all things are unborn acts against the one who holds it because it is born of the principle of mutuality. Even when this thesis of no-birth is to be maintained within the extent of existence itself, the notion of no-birth cannot hold itself in it, and the statement, the thesis, that all things are unborn is destroyed since it is dependent on the members of the syllogism. As regards the thesis maintaining the no-birth1 of being and non-being, Mahamati, this thesis, to be valid, must be within the limits of existence itself; but there is no aspect of existence which can be regarded either as being or as non-being. If, Mahamati, the no-birth of all things is to be asserted by this thesis of no-birth, (167) the very attempt defeats the thesis itself.2 Therefore, this thesis is not to be upheld. Because many faults come out in connection with the members of the syllogism, and because in these syllogistic members there is a mutual mixing-up of reasons, this thesis is not to be upheld.

1 Literally, "is not born."

2 Pratijnayam......pratijna bhavati (lines 1-4) is omitted in the translation following T'ang and Sung, as it does not add to the clearing up of the meaning.

As with [the thesis that] all things are unborn, so with [the thesis that] all things are empty and have no self-nature—neither is to be maintained by the Bodhisattva-Mahasattva. But, Mahamati, this is to be pointed out by the Bodhisattva-Mahasattva, that things in their self-nature are like Maya, like a dream; for they are in one way perceived [as existing] and in another way are not perceived [as such], and all things are thus seen in [two] ways, in accordance either with knowledge or ignorance. Let it be pointed out that all things are like Maya and a dream, except when the feeling of fear is aroused in the minds of the ignorant. Mahamati, the ignorant and the simple-minded are addicted to the views of being and non-being, and are liable to tremble [at our teaching]; Mahamati, let them not be frightened away from the Mahayana. So it is said:

48. There is no self-nature, no thought-construction, no reality, no Alaya-vijnana; these, indeed, are so many discriminations cherished by the ignorant who like a corpse are bad logicians.

(168) 49. All things are unborn—[this thesis] is established by all the philosophers; [but] nothing whatever is ever born, [no establishment is needed,] things are all linked by causation.

50. All things are unborn—no such discrimination is made by transcendental knowledge; when a certain conclusion is made depending on a cause, there is no sound judgment in it.

51. As a hair-net is what is wrongly perceived by those who are dim-eyed, so existence discriminated [as real] is due to the wrong discrimination of the ignorant.

52. The triple world is no more than thought-construction (prajnapti), there is no reality in its self-nature; by means of this thought-constructed reality, logicians go on discriminating.

53. Individual form, reality, thought-construction, — these are [only] a mental disturbance; transcending all this, my sons will walk where there is no discrimination.

54. As in a mirage in the air, the thought of water is cherished where there is no water, so things are seen by the ignorant otherwise than by the wise.

55. The insight of the wise, who move about in the realm of imagelessness, is pure, is born of the triple emancipation, is released from birth and destruction.

56. Where all things are wiped away, even a state of imagelessness ceases to exist for the Yogins; in the sameness of existence and non-existence, the fruit [of wisdom] is born to the wise.

(169) 57. How does existence cease to exist? How does the sameness take place? When the mind fails to understand [the truth], there is disturbance inside, outside, and in the middle; with the cessation [of the disturbance] the mind sees the sameness.

LXXI
Further, Mahamati said: It is told by the Blessed One, again, that [true] knowledge is gained independent of any object supporting it, and whatever statements one makes about it are no more than thought-construction, and that as this thought-construction is not to be seized as real, the seizing act of the seizer itself ceases, and when there is thus no seizing, knowledge which is known as discrimination no more evolves. Now, Blessed One, [how is transcendental knowledge unobtainable?] Is it unobtainable because of our not recognising the generality and individuality of things, their pluralities, their unities? Or is it unobtainable because [such ideas as] individuality, generality, multiplicity, and self-nature overpower one another? Or is it unobtainable because of the obstructions presented by a wall, a mountain, an earth-work, a rampart, or by earth, wind, water, or fire? Or because of remoteness or nearness? Or does the knowledge fail to obtain its object of cognition because of [the imperfection of] the sense-organs due to youth, age, or blindness? If, Blessed One, knowledge was not obtainable because of our not recognising individuality, generality, unity and plurality, then, Blessed One, such cannot be [transcendental] knowledge; it is to be called ignorance (ajnana), for in spite of the fact that objects to be known are before us we do not know them. Again, if knowledge is unobtainable because [such ideas as] individuality, generality, multiplicity, and self-nature overpower one another, such is ignorance (ajnana). (170) Blessed One, it is not [transcendental] knowledge. Where there is something to be known, Blessed One, knowledge evolves; where there is nothing, none evolves; knowledge is possible [only] where there is a correspondence with that which is known. Again, if knowledge is unobtainable because of the obstruction presented by a wall, mountain, earthwork, rampart, or by earth, water, wind, or fire, or due to farness or nearness, or on account of the imperfection of the sense-organs as in the case of an infant, the aged, and the blind, such as is unattainable is not [transcendental] knowledge; it is ignorance, for the object to be known is there but the knowing faculty is lacking.

Said the Blessed One: Mahamati, such [knowledge as is unobtainable] is not ignorance, such is [transcendental] knowledge; Mahamati, it is not ignorance. It is not because of the deeper sense that I say this, but when [we know that] there is knowledge gained independent of any supporting object, whatever statements we make about it are no more than thought-constructions. That [transcendental] knowledge is unobtainable is due to the recognition that there is nothing in the world but what is seen of the Mind, and that these external objects to which being and non-being are predicated are non-existent. As this [knowledge] is unobtainable, there is no evolving of knowing and known, and as thus the triple emancipation is realised, there is unattainable knowledge [which is transcendental]. But logicians being under the habit-energy of the wrong reasoning which has been carried on since beginningless time as to existence and non-existence are unable to know all this, and, while not knowing it, they are concerned with [such notions as] external objects, substances, forms, indications, existence and non-existence; and yet they declare that the cessation of discrimination is [the state of] the Mind-only. As they are tenaciously clinging to the thought of an ego-soul and all that belongs to it, they are really unable to understand what is meant by the doctrine of Mind-only, (171) and go on discriminating knowing and known. And because of their discriminating knowing and known, they think of things as existent and non-existent, and declaring that [transcendental knowledge] is unobtainable, abide in nihilism. So it is said:

58. If [transcendental] knowledge fails to see an objective world which lies before it, such is ignorance and not knowledge; this teaching belongs to the logicians.

59. If [transcendental] knowledge fails to see, though various obstructions far and near, its own unique object that does not present itself [as an object], such is to be called wrong knowledge.

60. If [transcendental] knowledge fails to know, on account of defective senses such as infancy, old age, and blindness, its own object which is present, such is to be called wrong knowledge.

LXXII
Further, Mahamati, the ignorant and simple-minded keep on dancing and leaping fascinated with their wrong reasonings, falsehoods, and self-discriminations, and are unable to understand the truth of self-realisation and its discourse in words; clinging to the external world which is seen of the Mind itself, they cling to the study of the discourses which are a means and do not know properly how to assertain the truth of self-realisation which is the truth unspoiled by the fourfold proposition.

Said Mahamati: Blessed One, it is just as you say. Pray tell me, Blessed One, about the characteristic features of the truth of self-realisation and about the discourses on it, whereby I and other Bodhisattva-Mahasattvas in future time, understanding what they are, may keep ourselves away from the wrong logicians such as the philosophers and those who belong to the vehicles of the Sravaka and the Pratyekabuddha.

(172) Said the Blessed One: Then, Mahamati, listen well and reflect well within yourself; I will tell you.

Certainly, Blessed One; said Mahamati the Bodhisattva-Mahasattva and gave ear to the Blessed One.

The Blessed One said this to him: Mahamati, there are two forms of teaching the truth attained by the Tathagatas, Arhats, Fully-Enlightened Ones of the past, present, and future. They are: the teaching by discourses, and the teaching by the establishment of self-realisation. What is meant

by the studying of the discourses is this, Mahamati: there are various materials and canonical texts and discourses by which sentient beings are taught according to their dispositions and inclinations. What then is the truth of self-realisation by which the Yogins turn away from discriminating what is seen of the Mind itself? There is an exalted state of inner attainment which does not fall into the dualism of oneness and otherness, of bothness and not-bothness; which goes beyond the Citta, Manas, and Manovijnana; which has nothing to do with logic, reasoning, theorising, and illustrating; which has never been tasted by any bad logicians, by the philosophers, Sravakas, and Pratyekabuddhas, who have fallen into the dualistic views of being and non-being— this I call self-realisation. This, Mahamati, is what characterises the truth of self-realisation and discoursing on it, and in this you and the other Bodhisattva-Mahasattvas are to discipline themselves. So it is said:

61. I have two forms of teaching the truth: self-realisation and discoursing. I discourse with the ignorant and [disclose] self-realisation to the Yogins.

LXXIII
(173) At that time again, Mahamati the Bodhisattva-Mahasattva said this to the Blessed One: It was told at one time by the Blessed One, the Tathagata, the Arhat, the Fully-Enlightened One, that the Lokayatika who is [skilled in] various forms of incantation and in the art of eloquence is not to be honoured, adored, and reverently attended upon; for what one gains from such devotions is worldly enjoyments and not the Dharma [or Truth]. For what reason is this said, Blessed One, that by devoting ourselves to the Lokayatika who is skilled in varieties of incantations and in the art of eloquence, worldly enjoyments are gained but not the Dharma [or Truth]?

Said the Blessed One: The Lokayatika who is skilled in varieties of incantations and in the art of eloquence, Mahamati, puts the minds of the ignorant in utter confusion by means of various reasonings, by [clever manipulation of] words and phrases, and what he teaches being the mere prattle of a child as far as one can make out is not at all in accordance with truth nor in unison with sense. For this reason, Mahamati, the Lokayatika is said to be skilled in varieties of incantations and in the art of eloquence. He attracts the ignorant by making clever use of various words, [but] he never leads them to the way of truth and right teaching. As he himself does not understand what all things mean, he puts the minds of the ignorant into utter confusion by his dualistic views, thus ruining himself. Not being released of the transition from one path to another, not understanding that there is nothing but what is seen of the Mind itself, and attaching himself to the idea of self-nature in external things, the Lokayatika knows no deliverance from discrimination. For this reason, Mahamati, the Lokayatika who is clever in various incantations (174) and in the art of eloquence, being thus never emancipated from such calamities1 as birth, age, disease, sorrow, lamentation, pain, and despair, leads the ignorant into bewilderment by means of various words, phrases, reasons, examples, and conclusions.

1 Read apayasa instead of upayasa.
Mahamati, Indra was a brilliant [Lokayatika] whose knowledge made him master of many treatises and who was himself the author of a work on sound. He had a disciple who assuming the body of a serpent went up to heaven and got into the society of the god Indra. Making up a thesis he challenged the god: Either your one-thousand-spoked chariot be smashed to pieces, or every one of my own serpent-hoods be cut off. In the argument the Lokayatika disciple who had assumed the form of a serpent defeated [the god-opponent], whereupon the one-thousand-spoked chariot was smashed to pieces. The disciple then came down again to this world. In such a way, Mahamati, [the Lokayatika] has a system composed of various reasonings and exemplifications, and, knowing well even the minds of the animal world, puts the gods and fighting demons in utter confusion by means of various words and phrases; he then makes them tenaciously adhere to the notion of coming and going (ayavyaya); how much more human beings! For this reason, Mahamati, the Lokayatika is to be shunned, for he carries with him the cause leading to the birth of pain. No homage, no reverence, no service is to be shown him. Mahamati, the attainment of the Lokayatika does not go beyond the realm of the body and knowledge belonging to it, though he may explain his materialism by using varieties of words and phrases (175) amounting to a hundred thousand. But in after times, after five hundred years, divisions will take place [among his followers] leading them to wrong reasonings and demonstrations; divisions will abound because of this, not being able to hold disciples. Thus, Mahamati, materialism splitting into many parties and adhering to varieties of reasonings is explained by the philosophers, each of whom clings to his way of reasoning as he knows no truth existing by itself. While this is not at all the case with [all] the philosophers who have their own treatises and doctrines, materialism is asserted under various disguises which are explained by a hundred thousand different methods; there is in them [also] no truth existing by itself, and they do not recognise that theirs is materialism because of their stupidity.1

1 Read mohat instead of mohohat.
Said Mahamati: If all the philosophers teach materialism by means of various words, phrases, examples, and conclusions, which are not the truth as it is, but are their own selfish assertions tenaciously maintained, does not the Blessed One too teach materialism by means of various words and phrases, to the assemblages of the gods, demons, and human beings, who come from various countries—I say, materialism which is not the truth of self-realisation but is something like the discourses of all the philosophers?

The Blessed One said: I do not teach materialism, nor coming-and-going (ayavyaya). But I teach, Mahamati, that which is not coming-and-going. Now, Mahamati, coming means production and mass, it is born of accumulation. Going, Mahamati, means destruction. That which is not coming-and-going is designated unborn. (176) Mahamati, I do not teach anything approaching the discrimination of the philosophers. For what reason? Because there are no external objects, there is nothing to get attached to; when one abides in Mind-only, beyond which there is no external world, dualism ceases; as there is no realm of form based on discrimination, one comes to recognise that there is nothing but what is seen of the Mind itself; and for these reasons the discrimination of what is seen of the Mind itself does not take place. Owing to the cessation of discrimination, one enters into the triple emancipation where is the state of no-form, emptiness, and effortlessness. Hence it is called deliverance.

I remember, Mahamati, when I was staying in a certain place, a Brahman Lokayatika approached where I was and having approached suddenly asked me, saying: Gautama, is all created?

I said this to him: Brahman, if all is created, this is the first school of materialism.

Guatama, is all uncreated?

Brahman, if all is uncreated, this is the second school of materialism. Thus [to state that] all is non-eternal, or that all is eternal, or that all is born, or that all is unborn, this, Brahman, is the sixth school of materialism.

Again, Mahamati, the Brahman Lokayatika said this to me: Gautama, is all one? Is all different? Is all characterised with bothness? Is all characterised with not-bothness? Is all to be regarded as subject to causation since all is seen as born of varieties of causes?

This, Brahman, is the tenth school of materialism.

Again, Gautama, is all explainable? Is all unexplainable? Is there an ego-soul? Is there no ego-soul? Is this world real? (177) Is this world not-real? Is there another world? Is there no other world? Is another world existent or non-existent?1 Is there emancipation? Is there no emancipation? Is all momentary? Is all not momentary? Are space, Apratisamkhya-nirodha,2 and Nirvana, O Gautama, are they created or uncreated? Is there the middle existence? Is there no middle existence?

1 The Chinese translations omit this question.

2 "Annihilation taking place without premeditation"—one of the three non-effect-producing objects (asamskrita).

I then said this to him, Mahamati: If so, Brahman, this is materialism. It is not mine. O Brahman, it is your worldly philosophy. I explain, Brahman, that the triple world has its cause in the habit-energy of discrimination going on since beginningless time on account of error and wrong reasoning: for discrimination takes place. Brahman, because it is not recognised that there is no external world but the Mind itself, and not because an external world is seen as the object of cognition. According to the philosophers, there is a triple concordance of an ego-soul, sense-organs, and an objective world, but such is not mine. Brahman, I do not belong to the school of causation, nor to the school of no-causation, except that I teach the chain of origination as far as the thought-constructed world of grasped and grasping exists depending on discrimination. This is not understood by you and others who cherish the notion of an ego-soul and its continuity. Mahamati, space, Nirvana, and causation exist in enumeration; as realities they are unobtainable. Hence the question whether they are created or not requires no answering.

Again, Mahamati, the Brahman Lokayatika said this: Is the triple world to be regarded as caused by ignorance, desire, and action? or is it causeless?

Brahman, this twofold question again belongs to materialism.

Gautama, are all things to be conceived (178) under the aspect of individuality and generality?

This, too, Brahman, belongs to materialism. So long as there is a mental perturbation which makes one cling to an objective world of discrimination, there is materialism.

Further, Mahamati, this Brahman materialist said this to me: Gautama, is there any philosophy that is not of the world? All the truth that is taught by all the philosophers by means of varieties of words and phrases, by means of reasons, examples, and conclusions, by general consent, Gautama, belongs to me.

Brahman, there is something that does not belong to you, though it is not beyond the truth of general consent, nor independent of varieties of words and phrases, and further, it is not out of accord with reason.

[The Brahman asked,] Is there any philosophy that is not of the world and yet belongs to the general opinion of the world?

Brahman, there is that which does not belong to materialism and which is not reached by your wisdom nor by that of the philosophers who cling to false discriminations and wrong reasonings as they fail to see the unreality of external objects. By this is meant the cessation of discrimination. When it is recognised that there is nothing beyond what is seen of the Mind itself, the discrimination of being and non-being ceases; as thus there is no external world as the object of perception, discrimination abides in its own abode.1 This is not of materialism; it belongs to me, it does not belong to you. By abiding in its own abode is meant that it ceases to evolve; as discrimination is no more born, it is said to have ceased to evolve. This, Brahman, is not of materialism. In short, Brahman, if there is any coming-and-going of the Vijnanas, (179) a vanishing-and-appearing, a solicitation, an attachment, an intense affection, a philosophical view, a theory, an abode, a touch, the clinging to various signs, assemblage, continuity,2 desire (trishna), and attachment to a cause, this, Brahman, is materialism of yours but not mine.

1 A better reading of the Nanjo text may be to follow the T'ang and the Wei, according to which vikalpah (1. 16) is negated and svasthane 'vatishthate forms a separate sentence, thus: "Discrimination ceases, and one abides in the self-abode." That by this self-abode is meant the self-abode of reality is gathered from such phrases as yathabhutarthasthana-darsanam (p. 200, 1. 6), yathabhutavasthanadarsanam (p. 112, 1. 6), yathabhutasvalakshanavasthanavasthitam (p. 124, 1. 1), vikalpasyapravritteh svastho, loko nishkriyah (p. 199, 1. 3), etc. The self-abode of reality is where reality is seen as it is in itself, or as the suchness of existence, or as something solitary (viviktadharma), i. e. absolute.

2 Samtatih instead of sattvanam, according to T'ang and Sung.

Mahamati, I was thus questioned by the Brahman materialist, who came to me, and when he was thus sent off he silently departed.

At that time there came to the Blessed One the King of the Nagas, called Krishnapakshaka, who assumed the body of a Brahman and said thus: Gautama, is there not another world?

Now, young man, whence do you come?

Gautama, I am come from White Isle.

Brahman, that is another world.

The young man thus refuted and put to silence made himself invisible without asking me anything about my own teaching, which stands in opposition to his;1 he thought within himself: This son of the Sakyas stands outside of my own system; he is a pitiable fellow, he belongs to the school which holds the cessation of signs and causes, he talks of the cessation of discrimination which will take place when there is the cognition of an external world as something seen of one's own discrimination. And, Mahamati, you too ask me how, for one who serves the Lokayatika skilled in various incantations and in the art of eloquence, there are worldly enjoyments and not the attainment of the Dharma.

Said Mahamati; What is meant, Blessed One, by the words, "the objects of worldly enjoyment" and "the Dharma"?

(180) Said the Blessed One: Well said, well said, Mahamati! You have thought deeply about this twofold meaning, having in view present and future generations. Then, Mahamati, listen well and reflect well within yourself; I will tell you.

Certainly, Blessed One; said Mahamati the Bodhisattva-Mahasattva and gave ear to the Blessed One.

1 There is no allusion in the Chinese versions to this dialogue between Krishnapakshaka and the Buddha.

The Blessed One said this to him: What is meant by a worldly object of enjoyment, Mahamati? It means that which can be touched, attracted by, wiped off, handled, and tasted; it is that which makes one get attached to an external world, enter into a dualism on account of a wrong view, and appear again in the Skandhas, where, owing to the procreative force of desire, there arise all kinds of disaster such as birth, age, disease, death, sorrow, lamentation, pain, despair, etc. This is called the object of worldly enjoyment by myself and other Buddhas. This, Mahamati, is the attainment of worldly enjoyments and not that of the Truth. It is materialism which one learns by serving the Lokayatika.

Mahamati, what is meant by the attainment of the Dharma (Truth)? When the truth of Self-mind and the twofold egolessness are understood, and further, when the nature of the egolessness of things and persons is seen into, discrimination ceases to assert itself; when the various stages of Bodhisattvahood are thoroughly perceived one after another, the Citta, Manas, and Manovijnana are turned away; and when one enters upon the path of baptism by the wisdom of all the Buddhas, and takes hold of the [ten] inexhaustible vows,1 one becomes (181) sovereign master of all things by virtue of a life of effortlessness. Hence it is called the Dharma, as one is thereby released from all philosophical views, unsound reasonings, discriminations, and dualistic notions. As a rule, Mahamati, the philosophical views lead the ignorant, though not the wise, to a dualism, that is, to nihilism and eternalism. Eternalism rises from embracing a doctrine of no-causation, while nihilism rises from believing in the annihilation of causal conditions and in the non-existence of a cause. I teach, however, the Dharma so called which is [subject to] the conditions of rising, abiding, and destruction. This, Mahamati, is the conclusion with regard to worldly enjoyment and the Dharma. So it is said:

62. Beings are subdued by the reception (samgraha),2 and are brought into subjection by the moral precepts (sila); they are removed from philosophical views by transcendental knowledge (prajna) and are nourished by the emancipations.3

1 Read anishthapada, instead of anadishthapada.

2 There are four ways of receiving others, catvari samgrahavustuni: charity, kindly spirit, benevolent deeds, and impartiality.

3 Missing in Sung.

63. All that is taught by the philosophers to no purpose is materialism; where the realistic view of cause and effect is cherished, there is no self-realisation.

64. I teach to my group of disciples one self-realisation which has nothing to do with cause and effect, being free from materialism.

65. There is nothing but that which is seen of the Mind itself, the duality too is of the Mind; while existence1 is [observed as divided into] the grasped and the grasping, it has nothing to do with eternalism or nihilism.

(182) 66. As long as mentation goes on, there is materialism; when there is no rising of discrimination, the world is seen as of Mind itself.

67. "Coming" (ayam) means the originating of the objective world as effect, and "going" (vyayam) is the not-seeing2 of the effect; when one thoroughly understands the "coming-and-going," discrimination ceases.

68. Eternity and non-eternity, 'the made and not-made, this world and that world—all these and other [ideas] belong to materialism.

1 Abhavena(?) in Sung.

2 According to the Chinese translations.

LXXIV
At that time again, Mahamati the Bodhisattva-Mahasattva said this to the Blessed One: Nirvana, Nirvana is talked of by the Blessed One; what does this term designate? What is the Nirvana that is discriminated by all the philosophers?

Said the Blessed One: Then, Mahamati, listen well and reflect well within yourself; I will tell you.

Certainly, Blessed One; said Mahamati the Bodhisattva-Mahasattva and gave ear to the Blessed One.

The Blessed One said this to him: As to such Nirvanas as are discriminated by the philosophers, there are really none in existence. Some philosophers conceive Nirvana to be found where a system of mentation no more operates owing to the cessation of the Skandhas, Dhatus, and Ayatanas, or to the indifference to the objective world, or to the recognition that all things are impermanent; (183) or where there is no recollection of the past and present, just as when a lamp is extinguished, or when a seed is burnt, or when a fire goes out, because then there is the cessation of all the substrate, which is explained by the philosophers as the non-rising of discrimination. But, Mahamati, Nirvana does not consist in mere annihilation.

Again, some explain deliverance by going to another quarter and abode, as when a wind stops blowing, when the discrimination of objects ceases. Again, some philosophers explain deliverance by the getting-rid of the [dualistic] view of knower and known. Some conceive deliverance to be the cessation of discrimination where one sees permanence and impermanence.

Again, some explain the discrimination of various forms as the bearer of pain, and yet not understanding that there is nothing but what is seen of the Mind itself, are alarmed by the notion of form, and seek their happiness in formlessness.1 In this they cherish the notion of Nirvana.

Again some conceive this to be Nirvana: that in consideration of generality and individuality recognisable in all things inner and outer, they are never destroyed, maintaining their being throughout the past, present, and future. Again some conceive that Nirvana is an ego-soul, a being, a vital force, a nourisher, a supreme spirit, and the indestructability of all things.

Again, Mahamati, some philosophers owing to their foolishness declare this to be Nirvana: that there is a primary substance, there is a supreme soul, and they are seen differently by each, and that they produce all things from the transformations of the qualities.

1 According to the Chinese translations, nimitto (line 10) is to be cancelled.

Some conceive Nirvana to consist in the extinction of merit and demerit; some in the destruction of the passions by means of knowledge; (184) some in regarding Isvara as the free creator of the world. Some think that the world is born of interaction and that there is no [special] cause other than this cause, and clinging to it they have no awakening because of stupidity, and they conceive Nirvana to consist in this non-awakening.

Again, Mahamati, some philosophers conceive Nirvana to be the attaining of the true path. Some cherish the thought of Nirvana as where there is the union of qualities and their owner, from which there is oneness and otherness, bothness and not-bothness. Some imagine that Nirvana is where they see the self-nature of things existing all by its own nature, such as the variegated feathers of the peacock, variously formed precious stones, or the pointedness of a thorn.

Some, Mahamati, conceive Nirvana in the recognition of the twenty-five Tattvas (truths); some in the king's observance of the teaching of the six virtues. Some, seeing that time is a creator and that the rise of the world depends on time, conceive that Nirvana consists in recognising this fact. Again, Mahamati, some conceive being to be Nirvana, some non-being, while some conceive that all things and Nirvana are not to be distinguished one from the other.

All these views of Nirvana severally advanced by the philosophers with their reasonings are not in accord with logic, nor are they acceptable to the wise. Mahamati, they all conceive Nirvana dualistically and in a causal connection. By these discriminations, Mahamati, all philosophers imagine Nirvana, but there is nothing rising, nothing disappearing here, -[and there is no room for discrimination.] Mahamati, each philosopher relying on his own text-book from which he draws his understanding and intelligence, examines [the subject] and sins against [the truth], because [the truth] is not such as is imagined by him; [his reasoning] ends in setting the mind to wandering about and becoming confused, as Nirvana is not to be found anywhere.

Again, Mahamati, there are others who, roaring with their all-knowledge as a lion roars, explain Nirvana in the following wise: that is, Nirvana is where it is recognised that there is nothing but what is seen of the Mind itself; where there is no attachment to external objects, existent or nonexistent; where, getting rid of the four propositions, there is an insight into the abode of reality as it is; where, recognising the nature of the Self-mind, (185) one does not cherish the dualism of discrimination; where grasped and grasping are no more obtainable; where all logical measures are not seized upon as it is realised that they never assert themselves; where the idea of truth is not adhered to but treated with indifference because of its causing a bewilderment; where, by the attainment of the exalted Dharma which lies within the inmost recesses of one's being, the two forms of egolessness are recognised, the two forms of passions subsided, and the two kinds of hindrance cleared away; where the stages of Bodhisattvahood are passed one after another until the stage of Tathagatahood is attained, in which all the Samadhis beginning with the Mayopama (Maya-like) are realised, and the Citta, Manas, and Manovijnana are put away:1 [here indeed they say Nirvana is to be found].

69. Nirvana is severally conceived by the philosophers; (186) but theirs is no more than imagination, it is not the way of emancipation.

70. Released of bound and binding and free from all expediencies, the philosophers imagine they are emancipated, but emancipation is not to be found there.

71. Divided into many a school are the systems of the philosophers; there is thus no emancipation in them, because of their imagination stupidly carried on.

72. Wrongly imbued with the ideas of cause and effect, all the philosophers are beguiled, and their is thus no emancipation for them who are of the dualistic school of being and non-being.

1 This whole paragraph which ought to be where it is in the present translation, is put after the paragraph preceding the last one in the Sanskrit text and also in Sung. Delete kalpayanti (p. 185, 1. 6).

73. The ignorant are delighted with discoursing and false reasoning [but] they are unable to raise any great intelligence towards truth (tattva), discoursing is a source of suffering in the triple world, while truth is the extinguisher of suffering.

74. Like an image seen in a mirror, which is not real, the Mind is seen by the ignorant in a dualistic form in the mirror of habit-energy.

75. When it is not thoroughly understood that there is nothing but what is seen of the Mind itself, dualistic discriminations take place; when it is thoroughly understood that there is nothing but what is seen of the Mind itself, discrimination ceases,

76. Mind is no other than multiplicity, [and yet it is] devoid of qualified and qualifying; forms are visible but not in the way as seen discriminated by the ignorant.

77. The triple world is no other than discrimination, there are no external objects; discrimination sees multiplicity, this is not understood by the ignorant.

(187) 78. [The truth] is told [differently] discriminated in the different sutras because of names and notions; [yet] apart from words no meaning is attainable.

LXXV
At that time Mahamati the Bodhisattva-Mahasattva said this to him: Tell me, Blessed One, Tathagata, Arhat, Fully-Enlightened One, concerning the self-nature of Buddhahood, whereby I and other Bodhisattva-Mahasattvas, understanding well what constitutes the self-nature1 of the Tathagata, may have both ourselves and others awakened [in the truth].

The Blessed One said: Then, Mahamati, ask me as you desire, according to which I will answer.

Mahamati replied: Blessed One, is the Tathagata, the Arhat, the Fully-Enlightened One to be considered unmade or made, an effect or a cause, predicated or predicating, an expression or that which is expressed, knowledge or that which is knowable? Is the Blessed One different from all these expressions, or not?

1 Tathagata-svabhavakusala, instead of svakusala.

The Blessed One said: If the Tathagata, Arhat, Fully-Enlightened One is to be described by those expressions, he is neither made nor unmade, neither an effect nor a cause. Why? Because the error of dualism would here be committed. If, Mahamati, the Tathagata is something made, he is impermanent; if he is impermanent, anything made would be a Tathagata, which is not desired by myself and other Tathagatas. If he is something unmade, his self-essence being attainment, all the preparations brought forward [for the realisation of Tathagatahood] will be useless, (188) like a hare's horns, or a barren woman's child, because of their never having been made. That which is neither an effect nor a cause, Mahamati, is neither a being nor a non-being; and that which is neither a being nor a non-being is outside the four propositions. The four propositions, Mahamati, belong to worldly usage. That which is outside the four propositions is no more than a word, like a barren woman's child. Mahamati, a barren woman's child is a mere word and is beyond the four propositions. As it is beyond them, the wise know it to be not subject to measurement. So is the meaning of all the terms concerning the Tathagata to be understood by the wise.

It is told by me that all things are egoless; by this is meant, Mahamati, that they are devoid of selfhood; hence this egolessness. What I mean is that all things have each its own individuality which does not belong to another, as in the case of a cow and a horse. For example, Mahamati, the being of a cow is not of horse-nature, nor is the being of a horse of cow-nature. This [exemplifies] the case of neither being nor non-being. Each of them is not without its own individuality, each is such as it is by its own nature. In the same way, Mahamati, things are not each without its own individuality, they are such as they are, and thus the ignorant and simple-minded fail to understand the signification of egolessness by reason of their discrimination; indeed, they are not free from discrimination. The same is to be known exactly about all things being empty, unborn, and without self-nature.

In the same way the Tathagata and the Skandhas are neither not-different nor different. If he is not different from the Skandhas, he is impermanent as (189) the Skandhas are something made. If they are different, they are two separate entities; the case is like a cow's horns. As they look alike, they are not different; as the one is short and the other long, they are different. [This can be said] of all things. Mahamati, the right horn of a cow is thus different from her left horn; so is the left from the right; the one is longer or shorter than the other. The same can be said of varieties of colours. Thus the Tathagata and the Skandhas are neither different nor not-different the one from the other.

In the same way, the Tathagata is neither different nor not-different from emancipation, he can be described in terms of emancipation. If the Tathagata is different from emancipation, he partakes of the nature of a material object; if he does he is impermanent. If he is not different, there will be no distinction in the attainments of the Yogins, and, Mahamati, a distinction is seen in the Yogins; therefore, [the Tathagata] is neither different nor not-different [from emancipation].

In the same way, knowledge is neither different nor not-different from that which is known. That, Mahamati, which is neither eternal nor not-eternal, neither effect nor cause, neither effect-producing nor not-effect-producing, neither knowledge nor that which is knowable, neither predicated nor predicating, neither the Skandhas nor different from the Skandhas, neither that which is expressed nor expression, nor bound-up with oneness and otherness, with bothness and not-bothness, —this is something removed from all measurement; that which is removed from all measurement is not expressible in words;1 that which is not expressible1 is something unborn; that which is unborn is not subject to destruction; that which is not subject to destruction (190) is like space, and, Mahamati, space is neither an effect nor a cause. That which is neither an effect nor a cause is something unconditioned. That which is unconditioned goes beyond all idle reasonings. That which goes beyond all idle reasonings, that is the Tathagata. Mahamati, this is the essence of perfect enlightenment, this is the self-nature of Buddhahood which is removed from all senses and measurements. So it is said:

79. That which is released from senses and measurements is neither an effect nor a cause; it has nothing to do with knowledge and that which is to be known; it is free from predicated and predicating.

80. There is something which is nowhere to be seen by anybody as the Skandhas, causation, enlightenment; of that which is nowhere to be seen by anybody, what description can we make?

81. It is not something made nor unmade, it is neither an effect nor a cause, it is neither the Skandhas nor not-Skandhas, nor is it other than the combination.

82. There is something that is not to be seen by the discrimination of its being, nor is it to be known as nonexistent; such is the self-essence of all things.

83. Accompanied by being, there is non-being; accompanied by non-being there is being; as thus non-being is not to be known [by itself], being is not to be discriminated.

84. Those who cling to mere words, not knowing what is meant by an ego-soul and egolessness, are immersed in dualism; they are corrupted and lead the ignorant to corruption.

(191) 85. When they see my religion liberated from all detriments, they behold properly, they do not defile the world-leaders.

1 After Sung.
LXXVI
At that time again, Mahamati the Bodhisattva-Mahasattva said this to the Blessed One: Tell me, Blessed One; tell me, Sugata. Mention is made in the canonical books of the Blessed One's being subject neither to birth nor to destruction, and it is declared by you that this being subject neither to birth nor to destruction is an epithet of the Tathagata. Now, Blessed One, by this being subject neither to birth nor to destruction, is a non-entity meant? And is it another name for the Tathagata, as is declared by the Blessed One? It is taught by the Blessed One that all things are subject neither to birth nor to destruction because they are not to be seen in the dualistic aspect of being and non-being. If all things are unborn, Blessed One, no one can take hold of anything because nothing has ever been born; and if that is another name of something, what can this something be, Blessed One?

The Blessed One said: Then, Mahamati, listen well and reflect well within yourself; I will tell you.

Certainly, Blessed One, said Mahamati the Bodhisattva-Mahasattva and gave ear to the Blessed One.

The Blessed One said this to him: Mahamati, the Tathagata is not a non-entity; nor is he to be conceived as all things are, as neither born nor disappearing; nor is he to look around for causation [in order to appear before others]; nor is he without signification; I refer to him as unborn. (192) Nevertheless, Mahamati, there is another name for the Tathagata when his Dharmakaya assumes a will-body. This is what goes beyond the comprehension of the philosophers, Sravakas, Pratyekabuddhas, and those Bodhisattvas still abiding in the seventh stage. The unborn, Mahamati, is synonymous with the Tathagata.

For instance, Mahamati, Indra is [sometimes known as] Sakra, [sometimes? as] Purandara; hand is hasta, kara, pani; the body is tanu, deha, sarira; the earth is prithivi, bhumi, vasumdhara; the sky is kha, akasa, gagana; all these objects each in its way are designated with many names, synonymously used and discriminated; but on account of these different names different objects are not to be imagined, nor are they without their self-nature. The same, Mahamati, can be said of myself, for I come within the range of hearing of ignorant people, in this world of patience, under many names, amounting to a hundred thousand times three asamkhyeyas, and they address me by these names not knowing that they are all other names of the Tathagata. Of these, Mahamati, some recognise me as the Tathagata, some as the Self-existent One, some as Leader, as Vinayaka (Remover), as Parinayaka (Guide), as Buddha, as Rishi (Ascetic), as Bull-king, as Brahma, as Vishnu, as Isvara, as Original Source (pradhana), as Kapila, as Bhutanta (End of Reality), as Arishta, as Nemina, as Soma (moon), as the Sun, as Rama, as Vyasa, as Suka, as Indra, as Balin, as Varuna, as is known to some; while others recognise me as One who is never born and never passes away, as Emptiness, as Suchness, as Truth, as Reality, as Limit of Reality, (193) as the Dharmadhatu, as Nirvana, as the Eternal, as Sameness, as Non-duality, as the Undying, as the Formless, as Causation, as the Doctrine of Buddha-cause, as Emancipation, as the Truth of the Path, as the All-Knower, as the Victor, as the Will-made Mind. Mahamati, thus in full possession of one hundred thousand times three asamkhyeyas of appellations, neither more nor less, in this world and in other worlds, I am known to the peoples, like the moon in water which is neither in it nor out of it. But this is not understood by the ignorant who have fallen into the dualistic conception of continuity.1 Though they honour, praise, esteem, and revere me, they do not understand well the meaning of words and definitions; they do not distinguish ideas, they do not have their own truth, and, clinging to the words of the canonical books, they imagine that not being subject to birth and destruction means a non-entity, and fail to see that it is one of the many names of the Tathagata as in the case of Indra, Sakra, Purandara. They have no confidence in the texts where the self-standing truth is revealed, since in their study of all things they follow mere words as expressed in the texts trying thereby to gain into the meaning.

1 This is missing in T'ang and Sung.
Thus, Mahamati, these deluded ones would declare that as words are so is meaning, that meaning is not otherwise than words. For what reason? Because meaning has no body of its own and cannot be different from words. That the unintelligent declare words to be identical with meaning, is due to their ignorance as to the self-nature of words. They do not know, Mahamati, that words (194) are subject to birth and death whereas meaning is not. Mahamati, words are dependent on letters, but meaning is not. As meaning is freed from existence and non-existence, it is not born, it has no substratum. And, Mahamati, the Tathagatas do not teach the doctrine that is dependent upon letters. As to letters, their being or non-being is not attainable; it is otherwise with the thought that is never dependent on letters. Again, Mahamati, anyone that discourses on a truth that is dependent on letters is a mere prattler because truth is beyond letters. For this reason, Mahamati, it is declared in the canonical text by myself and other Buddhas and Bodhisattvas that not a letter is uttered or answered by the Tathagatas. For what reason? Because truths are not dependent on letters. It is not that they never declare what is in conformity with meaning; when they declare anything, it is according to the discrimination [of all beings]. If, Mahamati, the truth is not declared1 [in words] the scriptures containing all truths will disappear, and when the scriptures disappear there will be no Buddhas, Sravakas, Pratyekabuddhas, and Bodhisattvas; and when there is no one [to teach], what is to be taught and to whom? For this reason, then, Mahamati, the Bodhisattva-Mahasattva is not to become attached to the words of the canonical texts. Mahamati, owing to the functioning of the minds of sentient beings, the canonical texts sometimes deviate from their straightforward course; religious discourses are given by myself and other Tathagatas, Arhats, Fully-Enlightened Ones in response to varieties of faiths on the part of beings, in order to remove them from [the bondage of] the Citta, Manas and Manovijnana, and not for the attainment and establishment of self-realisation which issues from noble wisdom. When there is the recognition of the fact that all things are characterised with imagelessness and that there is nothing in the world but what is seen of the Mind itself, there is the discarding of the dualistic discrimination.

1 According to the Chinese versions. Upadayanupadayat in this connection is not quite intelligible.

Therefore, Mahamati, let the Bodhisattva-Mahasattva be in conformity with the meaning (195) and not with the letter. Mahamati, a son or a daughter of a good family who conforms himself or herself to the letter will ruin his or her understanding of ultimate reality1 and will cause others to fail to recognise [the truth]. Continuing to cherish wrong views, one's own assertion is confounded by the philosophers who do not understand well what characterises all the stages of the Dharma, and who have no adequate knowledge as to the interpretation of words. If they well understand what characterises all the stages of the Dharma and are adequately equipped with the interpretation of words and expressions, and have a good understanding of the meaning and reason of all things, they will properly enjoy by themselves the bliss of formlessness while others are properly established in the Mahayana. Being properly embraced in the Mahayana they will, Mahamati, be in the embrace of the Buddhas, Sravakas, Pratyekabuddhas, and Bodhisattvas. Being embraced by the Buddhas, Bodhisattvas, Pratyekabuddhas, and Sravakas, they will [in turn] embrace all beings. Embracing all beings they will embrace the good Dharma. The good Dharma being embraced, the Buddha-seeds will not be destroyed. When the Buddha-seeds are not destroyed, the excellent abodes will be attained. When thus these excellent abodes are attained, Mahamati, the Bodhisattva-Mahasattvas will see to it that [all beings], being established in the Mahayana, are born there [in the excellent abodes], and fortifying themselves with the tenfold supernatural power and assuming various forms, (196) they will discourse on the Dharma in conformity to its true nature (tathatva), and with a thorough knowledge of various wishes and characteristics of beings. Now the true nature of things (tathatva) is characterised by non-differentiation and trueness, it is neither coming nor departing, it puts a stop to all idle reasonings, and it is called the truth (tattvam).

1 Read paramartha after Sung and Wei.
Therefore, Mahamati, let son or daughter of a good family take good heed not to get attached to words as being in perfect conformity with meaning, because the truth is not of the letter. Be not like the one who looks at the finger-tip. For instance, Mahamati, when a man with his finger-tip points at something to somebody, the finger-tip may be taken wrongly for the thing pointed at; in like manner, Mahamati, the people belonging to the class of the ignorant and simple-minded, like those of a childish group, are unable even unto their death to abandon the idea that in the finger-tip of words there is the meaning itself, and will not grasp ultimate reality because of their intent clinging to words which are no more than the finger-tip to them. To give another illustration, Mahamati: boiled rice is the proper food for infants, to whom [suppose] somebody gave uncooked food to eat. In this case, this one is to be considered to be out of his sense because of his not knowing how to prepare food properly. So it is with that which is neither born nor destroyed, Mahamati; it will not manifest itself to anybody unless he is well disciplined in it. Therefore, you should most assuredly discipline yourself in this and not be like one who grasping his own finger-tip sees the meaning there. For this reason, Mahamati, (197) you should energetically discipline yourself to get at the meaning itself.

Mahamati, the meaning is alone with itself (vivikta) and is the cause of Nirvana. Words are bound up with discrimination and are the carrier of transmigration. Meaning, Mahamati, is attained from much learning, and this much learning, Mahamati, means to be conversant with meaning and not with words. To be conversant with meaning means [to ascertain] the view which is not at all associated with any philosophical school and which will keep not only yourself but others from falling into [the false views]. Being so, Mahamati, this is said to be learned much in meaning. Therefore, let seekers for meaning reverently approach those [who are much learned in it], but those who are attached to words as being in accord with meaning, they are to be left to themselves and to be shunned by truth-seekers.

LXXVII
Further, Mahamati to whom the Buddha's spiritual powers were added, said: There is nothing specially distinguishable in the Buddha's teaching of no-birth and no-annihilation. Why? Because all the philosophers also declare, Blessed One, their causes to be unborn and not to be annihilated; and you, too, Blessed One, declare space, Aprati-samkhyanirodha (annihilation), and Nirvana to be unborn and not to be annihilated. The philosophers declare, Blessed One, that the world rises from causal agencies and causation, while the Blessed One too declares that the world takes its rise from ignorance, desire, deed, discrimination, which work in accordance with the law of causation. Both thus refer to causation, the difference being in names only.

So with the rise of external objects, both you and they assume external causation. Thus, there is no distinction between your teaching, Blessed One, and that of the philosophers. [With them] there are nine substances which are regarded as unborn and not to be annihilated: atoms, supreme soul (pradhana), Isvara, creator (prajapati), etc., (198) while, Blessed One, you assert that all things are neither born nor annihilated as their being and non-being is unattainable. Now as the elements are indestructible, their self-nature is neither born nor annihilated; while following various courses of transformation, what constitutes their essential nature is not abandoned. Though your notion of the elements may differ in form, Blessed One, it is what has been imagined by all the philosophers as well as by yourself. For this reason this teaching of yours has nothing distinctive. If there is anything distinctive by which the teaching of the Tathagata excels that of the philosophers, pray tell me. Blessed One, if there is nothing distinctive in your own teaching, we can say that there is something of Buddhahood in the teaching of all the philosophers, because in them there is a cause pointing to no-birth and no-annihilation. It was declared by the Blessed One that many Tathagatas are not born simultaneously in the same district in one world. But if the rule of cause and effect with regard to being and non-being holds true, and your own teaching leaves nothing contradicting behind, there must be many Tathagatas [rising at the same time and in the same locality].

The Blessed One said: Mahamati, my [teaching of] no-birth and no-annihilation is not like that of philosophers who also speak of no-birth and no-annihilation; nor is it like their doctrine of birth and impermanency. Why? Because, Mahamati, that to which the philosophers ascribe the characteristics of no-birth and no-change is the self-nature of all things. But mine is not that which falls into the dualism of being and non-being. Mine, Mahamati, goes beyond the dualism of being and non-being; has nothing to do with birth, abiding, and destruction; is neither existent nor non-existent. How is it not non-existent? Because (199) multitudinousness of objects is to be seen as like Maya and a dream; I say that it is not non-existent. How is it not existent? Because there are no characteristic signs to be perceived as belonging to the self-nature of things; they are seen [in one sense as individual objects] and not seen [as such in another sense]; again they are [something in one sense] graspable [and in another sense] ungraspable. For this reason, things are existent and non-existent.

But when it is understood that there is nothing in the world but what is seen of the Mind itself, discrimination no more rises, and one is thus established in his own abode which is the realm of no-work. The ignorant work and discriminate but not the wise. Mahamati, [the doings of the ignorant] are unrealities discriminated, realities confounded; they are like the city of the Gandharvas, like magically-created figures. To illustrate, Mahamati, here is a city of the Gandharvas where children see magically-created people, merchants, and many others, going in or coming out, and imagine that they are really people going in and coming out. It is owing to this discrimination characterised by perturbation that such takes place. It is the same, Mahamati, with the ignorant that they have a confused perception of birth and no-birth. There is really nothing made or unmade, like the rising of magically-created people; for magically-created people are neither born nor annihilated, because here is no question whatever as to their existence or non-existence. In like manner, all things have nothing to do with birth and destruction, except that the ignorant cherishing false ideas imagine the birth and annihilation of objects. It is, however, not so with the wise. By false ideas it is meant that objects are not judged as they are in themselves. They are nothing else. When [reality] is discriminated other than it is, there is the clinging to the idea that all things have their self-nature (200) and what is alone by itself is not seen, and when what is alone by itself is not seen there is no disappearance of discrimination. For this reason, Mahamati, an insight into formlessness excels, and not an insight into form; as form causes another birth, it excels not. By formlessness, Mahamati, is meant the disappearance of discrimination.

No-birth and no-annihilation,1 this I call Nirvana. By Nirvana, Mahamati, is meant the looking into the abode of reality as it really is in itself; and when, along with the turning-back of the entire system of mentation (citta-caitta-kalapa), there is the attainment of self-realisation by means of noble wisdom, which belongs to the Tathagatas, I call it Nirvana.2

1 Added after the Chinese translations; but Wei has animitta instead of anirodha.

2 This digression on Nirvana somehow found its way here.

LXXVIII
So it is said:

86. In order to remove [the notion of] birth and to accomplish [that of] no-birth, I teach the doctrine of no-cause; but this is not understood by the ignorant.

87. This all is unborn, but that does not mean that there are no objects; they are seen to be like the city of the Gandharvas, a dream, and Maya; objects are here, but causeless.

88. Tell me how things are unborn, without self-nature1 and empty. When things are seen by [transcendental] knowledge, they are not subject to combination and are unobtainable; therefore, I declare that they are empty, unborn, and without self-nature.

89. Considered one by one combination is there, the world appears to exist, but nothing is really existing; it is not as it is conceived by the philosophers; when combination is dissolved, nothing is left to be seen.

90. As is a dream, a hair-net, Maya, the city of the Gandharvas, and a mirage, (201) which rise into view causelessly, so is the multitudinousness of the world.

91. By keeping down the theory of no-causation,2 no-birth is demonstrated; when the theory of no-birth is declared, my law-eye3 is never destroyed; when the theory of no-cause is pointed out, the philosophers are horrified.

92. [Mahamati asked].4 How, by whom, where, and wherefore does the theory of no-cause make its appearance? [The Blessed One answered.]4 When things (samskrita) are perceived as neither subject to causation nor above it, then the view maintained by the philosophers of birth and destruction is done away with.

93. [Mahamati asked;] Is non-being no-birth? or does it look for causation? or is it a being's name without a [corresponding] reality? Pray tell me.

94. [The Blessed One answered,] Non-being is not no-birth, nor does it look for causation, nor is it a being's name, nor is it a name without a [corresponding] object.

95. Here is a reality which does not belong to the Sravakas, Pratyekabuddhas, nor to the philosophers; neither does it belong to the Bodhisattvas who have entered upon the seventh stage; this is what characterises no-birth.

1 According to Sung and T'ang.

2 According to T'ang and Sung, "theory of causation."

3 Netri, according to T'ang; Sung has "law-stream" and Wei "my law."

4 According to Sung.

96. The doing away with the notion of cause and condition, the giving up of a causal agency, the establishment of the Mind-only—this I state to be no-birth.

97. The getting-rid of [the idea that] things are caused, the removal of [the dualism of] imagined and imagining, (202) the being liberated from the alternatives of being and non-being—this I state to be no-birth.

98. The mind liberated from its objective world, the getting-rid of the twofold Svabhava [parikalpita and paratantra], a turning-up at the seat of mentation—this I state to be no-birth.

99. No external existence, no non-existence, not even the grasping of mind; [things are like] a dream, a hair-net, Maya, [the city of] Gandharvas, a mirage;1 the abandonment of all the philosophical views, —this is what characterises no-birth.

100. Thus too all these words will be understood, that is, emptiness, having no self-nature, etc.; [the world] is empty, not, indeed, because of its being empty, but because of its being empty in the sense of being unborn.

101. A system [of mentality] may have its rise and fall owing to causation; when there is a dissolution of the system, there is neither birth nor annihilation.

102. When a dissolution somewhere takes place among the members of the system, such existence ceases as is discriminated by the philosophers by means of [such categories as] oneness and separateness.

103. Nothing is born; being is not, non-being is not, nowhere is being-and-non-being; except that where there is a system, there is the rising of things and their dissolution.

104. It is only in accordance with general convention that a chain2 of mutual dependence is talked of; (203) birth has no sense when the chain of dependence is severed.

105. As there is nothing generating, there is no-birth, free from the faults of the philosophers; I talk of this conventionally according [to the theory of] concatenation, and this is not intelligible to the ignorant.

1 This line may better be dropped as an interpolation.

2 Samkata.

106. If there is anything born somewhere apart from concatenation, here is one who is to be recognised as an advocate of no-causation as he destroys concatenation.

107. If concatenation works [from outside] like a lamp revealing all kinds of things, this means the presence of something outside concatenation itself.

108. All things are devoid of self-nature, have never been born, and in their original nature are like the sky; things separated from concatenation belong to the discrimination of the ignorant.

109. There is another kind of no-birth which is the self-essence of things realised by the wise; its birth is no-birth, and in this no-birth there is a recognition.1

110. When this entire world is regarded as concatenation, as nothing else but concatenation, then the mind gains tranquillity.

111. Ignorance, desire, karma, etc. —these are the inner concatenation; a ladle, clay, a vessel, a wheel, etc., or seeds, the elements, etc. —these are external concatenations.

112. If there is any other existence born of concatenation, this goes against the law of concatenation; those [who hold this view] are not established in the principles of correct reasoning.

(204) 113. If there is an object coming to exist and yet is non-existent, by what law of causation is there the recognition of it? Things here are of mutual origination, and for this reason causation is declared.

114. Heat, fluidity, motility, solidity—such notions are discriminated by the ignorant; there is a system of relations, no individual objects exist; hence the denial of self-nature [as constituting the realness of objects].

115. The physician varies his treatment according to diseases though there is no difference in the principle [of healing]; the difference comes from varieties of diseases.

1 This is what constitutes anutpattikadharmakshanti, the "recognition of all things as unborn," which is considered the supreme spiritual attainment of Bodhisattvas.

116. In like manner, [in order to save] generations of beings from their disease of passions with which they are ill, I teach people with my doctrines, knowing the power of their senses.

117. My doctrine does not vary, but the passions and powers are differentiated; there is just one vehicle; auspicious is the eightfold path.

LXXIX
At that time again, Mahamati the Bodhisattva-Mahasattva said this to the Blessed One: Impermanence, impermanence—this is the discrimination of the philosophers, Blessed One, and you, too, declare in the canonical texts that all composite things are impermanent, to be subject to birth and destruction is the nature of things; but, Blessed One, is this right or wrong? And how many kinds of impermanency [are there], Blessed One?

Said the Blessed One: Mahamati, there are eight1 kinds of impermanency as discriminated by the philosophers, but not by me. What are the eight kinds? (1) Some say (205) that there is origination and then cessation—this is impermanency: that is to say, Mahamati, in the beginning there is something born which ceases to exist—this is impermanency. (2) Some explain impermanency as the changing of shape. (3) Some say, form2 itself is impermanent. (4) Some regard impermanency to consist in the changing of form (rupa), saying that in a continuous, uninterrupted existence of all things there takes place a change in their natural flavour; for instance, milk going through a transformation turns into sour milk, and that such an invisible decomposition happens to all things; this is called impermanency. (5) Some imagine that there is an objective existence (bhava) which is called impermanency. (6) Some imagine that existence and non-existence—this is impermanency. (7) Some say that not being born is impermanency; because of all things being impermanent, and because of impermanency being inherent in them.3

1 Both T'ang and Sung have seven, not eight. The present text also enumerates only seven; the missing one is supplied in a footnote from Wei.

2 Or matter, rupa.

3 This is the eighth in Wei, and for the seventh Wei has this: "Again there are other philosophers according to whom impermanency consists in not being [existent] at first but coming later to exist. That is to say, when things born of the elements cease to exist, nothing is seen, nothing is born, as they are separated from the substances that subsist—this is called impermanency."

Now, Mahamati, by impermanency that exists in existence and non-existence, is meant that things made of the elements1 are by nature subject to destruction and have nothing in them one can take hold of, while the elements themselves are never set in motion.

By impermanency that is no-birth is meant that there is neither2 permanency nor impermanency; that in all things there is no [dualistic] evolution of being and non-being, and that nothing is seen to exist, even when they are examined into the last atom. This not seeing of anything is another name for no-birth, and not for birth. This, Mahamati, is the nature of impermanency that is no-birth, and as this is not understood, all the philosophers cherish the view of impermanency that is based on birth.

1 Bhuta before bhautika (line 10) may better be dropped.

2 The negative particle na is inserted here according to Sung.

Further, Mahamati, by the conception of impermanency as objective existence is meant that there is a discrimination in [the philosopher's] own mind as to that which is not permanent and that which is not impermanent. What is the sense of this? (206) It means that there is a thing called impermanency which in itself is not subject to destruction, but by whose working there is the disappearance of all things; and if not for impermanency there will be no disappearance of all things. It is like a stick or a stone, or like a hammer breaking other things to pieces while itself remains unbroken. [This is the philosopher's meaning but] as we actually see things about us, there is no such mutual differentiation which compels us to say that here is impermanency the cause, and there is the disappearance of all things as the effect; there is no such differentiation of cause and effect, and we cannot say: Here is impermanency as cause and there is the effect. When there is thus no differentiation of cause and effect, all things are permanent since no cause exists to render them otherwise. Mahamati, as to the disappearance of all things, there is a cause, but it is not in the understanding of the ignorant and simple-minded. When the cause is of a dissimilar nature, the [same] effect is not produced. In case it does, the impermanency of all things is an example of dissimilar effect, and there is no distinction between cause and effect. But the distinction between cause and effect is observed in them. If there is an [objective] existence to be known as impermanence, it will be characterised with the nature of an effect-producing cause, and there will be one entity contained in all things. When the notion is cherished of a cause-producing effect, this means that impermanence the cause is impermanent because it partakes of the nature of the effect which is impermanent. All things then are not to be regarded as impermanent but as permanent.

If impermanency [as the cause] resides within all things, it will come under the three divisions of time. It passes away together with things past; its future is not yet here as things of the future are still unborn; in the present it breaks up together with things of the present.

(207) Form [or matter] results from the combination and variation of the elements; as the primary elements and the secondary elements are neither different nor not-different, they are by nature not subject to destruction, because according to the philosophers the elements are indestructible. [But, Mahamati,] it is an established fact that the entire triple world with its elements primary and secondary is born, abides, and disappears. How do the philosophers conceive a separate existence of impermanency which is independent of the elements primary and secondary, while the elements themselves are neither set in motion nor destroyed because they cling to the notion of self-nature [as eternally unchangeable]?

The conception of impermanency as existing in the first origination which ceases to continue [is not tenable for three reasons]; the elements cannot produce one another, because each has its self-nature different from the others. Each individual one cannot produce itself because there is no differentiation in it. The [mutually] separated origination of the elements is impossible because there is no correspondence between the two. Hence the conclusion that the conception of origination-impermanency is untenable.

By the conception of impermanency in consideration of changes taking place in external form is meant that the elements primary and secondary are not subject to dissolution. What is known as dissolution, Mahamati, even when closely examined until atoms are reached, is not the destruction of the elements primary and secondary but of their external forms whereby the elements assume different appearances as short or long; but, in fact, nothing is destroyed in the elemental atoms. What is seen as ceased to exist is the external formation of the elements. This view is cherished by the Samkhya school.

By the impermanency of external shapes is meant the impermanency of form (rupa); (208) what is impermanent is thus the external shape and not the elements. If the elements themselves are impermanent all our everyday experiences come to naught. This is cherishing the view of the Lokayatika, according to which all things are reducible to mere words because their self-nature is never seen as born.

By the impermanency of changes is meant the changing of forms (rupa) and not the changing of the elements themselves as is seen in various ornamental articles of gold which assume various forms. While there is no disappearance in the nature of gold, the ornamental articles variously change in form.

These and other views of impermanency as changes are discriminated variously by the philosophers as is here described. Fire may burn all the elements but their self-nature can never be burned; when each goes asunder by itself, there is the destruction of what constitutes the elements primary and secondary.

However, Mahamati, I am neither for permanency nor for impermanency. Why? For these reasons: external objects are not admitted; the triple world is taught as not being anything else but the Mind itself; multiplicities of external existences are not accepted; there is no rising of the elements, nor their disappearance, nor their continuation, nor their differentiation; there are no such things as the elements primary and secondary; because of discrimination there evolve the dualistic indications of perceived and perceiving; when it is recognised that because of discrimination there is a duality, the discussion concerning the existence and non-existence of the external world ceases because Mind-only is understood. Discrimination (209) rises from discriminating a world of effect-producing works; no discrimination takes place when this world is not recognised.1 Then a man ceases to cherish the discrimination of existence and non-existence which rises out of his own mind, he sees that things, either of this world or of a higher world, or of the highest, are not to be described as permanent or impermanent, because he does not understand the truth that there is nothing in the world but what is seen of the Mind itself. As [the meaning of] discrimination is not understood by all the philosophers who have fallen into wrong ideas of dualism and who are people of no [spiritual] attainment, impermanency comes up to them as a subject for discussion. Mahamati,2 the triple aspect of all things as distinguished as of this world, of a higher world, and of the highest, is the outcome of word-discrimination, but this is not understood by the ignorant and simple-minded. So it is said:

118. By the deluded philosophers the notion of impermanency is discriminated as origination-cessation, as transformation of external forms, as an [independent] existence, as form.

1 Read after the Chinese.

2 Sarvatirthakara (line 6) is dropped, according to the Chinese.

119. There is no destruction of things; the elements abide for ever as regards their self-essence; immersed in varieties of views the philosophers discriminate impermanency.

120. To these philosophers there is no destruction, no birth; the elements are permanent as regards their self-essence; who ever discriminates impermanency? [This is the position of the philosophers.]

121. [According to the Buddha,] there is nothing in the world but the Mind itself, and all that is of duality has its rise from the Mind and is seen as perceived and perceiving; an ego-soul and what belongs to it—they exist not.

122. The abode and realm of Brahma, etc. —I declare all to be of Mind-only, (210) outside Mind-only, Brahma, etc., are not attainable.


Here Ends the Third Chapter, "On Impermanency," in the Lankavatara-Mahayana-Sutra.



[CHAPTER FOUR]
LXXX
(211) At that time again Mahamati the Bodhisattva-Mahasattva said this to the Blessed One: Pray tell me, Blessed One, about the state of perfect tranquillisation (nirodha) and its further development as attained by all the Bodhisattvas, Sravakas, and Pratyekabuddhas; for when this further development is thoroughly understood by myself and other Bodhisattva-Mahasattvas all may be saved from being confounded by the happiness which comes from the attainment of perfect tranquillisation and also from falling into the confused state of mind of the Sravakas, Pratyekabuddhas, and philosophers.

Said the Blessed One: Then listen well and reflect well within yourself; I will tell you.

Certainly, Blessed One, said Mahamati the Bodhisattva-Mahasattva and gave ear to the Blessed One.

The Blessed One said this to him: Those Bodhisattva-Mahasattvas who have reached the sixth stage as well as all the Sravakas and Pratyekabuddhas attain perfect tranquillisation. At the seventh stage, the Bodhisattva-Mahasattvas, giving up the view of self-nature as subsisting in all things, attain perfect tranquillisation in every minute of their mental lives, which is not however the case with the Sravakas and Pratyekabuddhas; for with them there is something effect-producing, and in their attainment of perfect tranquillisation there is a trace [of dualism], of grasped and grasping. Therefore, they do not attain perfect tranquillisation in every minute of their mental lives which is possible at the seventh stage. They cannot attain to [the clear conviction of] an undifferentiated state of all things (212) and the cessation of [all] multiplicities. Their attainment is due to understanding the aspect of all things in which their self-nature is discriminated as good and as not-good. Therefore, until the seventh stage there is not a well-established attainment of tranquillisation in every minute of their mental lives.

Mahamati, at the eighth stage the Bodhisattva-Mahasattvas, Sravakas, and Pratyekabuddhas cease cherishing discriminative ideas that arise from the Citta, Mana and Manovijnana. From the first stage up to the sixth, they perceive that the triple world is no more than the Citta. Manas, and Manovijnana, that as it is born of a discriminating mind there is no ego-soul and what belongs to it, and that there is no falling into the multitudinousness of external objects except through [the discrimination of] the Mind itself. The ignorant turning their self-knowledge (svajnana) towards the dualism of grasped and grasping fail to understand, for there is the working of habit-energy which has "been accumulating since beginningless time owing to false reasoning and discrimination.

Mahamati, at the eighth stage there is Nirvana for the Sravakas and Pratyekabuddhas and Bodhisattvas; but the Bodhisattvas are kept away by the power of all the Buddhas1 from [being intoxicated by] the bliss of the Samadhi, and thereby they will not enter into Nirvana. When the stage of Tathagatahood is not fulfilled there would be the cessation of all doings, and if [the Bodhisattvas] were not supported [by the Buddhas] the Tathagata-family would become extinct. Therefore, the Buddhas, the Blessed Ones, point out the virtues of Buddhahood which are beyond conception. (213) Therefore, [the Bodhisattvas] do not enter into Nirvana, but the Sravakas and Pratyekabuddhas, engrossed in the bliss of the Samadhis, therein cherish the thought of Nirvana.

1 Read according to T'ang.
At the seventh stage, Mahamati, the Bodhisattva properly examines into the nature of the Citta, Manas, and Manovijnana; he examines into [such subjects as] ego-soul and what belongs1 to it, grasped and grasping, the egolessness of persons and things, rising and disappearing, individuality and generality; he skilfully ascertains the fourfold logical analysis; he enjoys the bliss of self-mastery; he enters successively upon the stages; he knows the differences obtaining in the various elements of enlightenment. The grading of the stages is arranged by me lest the Bodhisattva-Mahasattva, not knowing what is meant by individuality and generality and failing to understand the continuous development of the successive stages, should fall into the philosophers' wrong way of viewing things. But, Mahamati, there is really nothing rising, nothing disappearing, all is nothing except what is seen of the Mind itself; that is, the continuous development of the successive stages and all the multiple doings of the triple world [—they are all of Mind itself]. This is not understood by the ignorant. I and all the Buddhas1 establish the doctrine of the stages which develop successively as do all the doings of the triple world.

1 The Chinese reading is here adopted.
Further, Mahamati, the Sravakas and Pratyekabuddhas at the eighth stage of Bodhisattvahood are so intoxicated with the happiness that comes from the attainment of perfect tranquillisation, and, failing to understand fully that there is nothing in the world but what is seen of the Mind itself, they are thus unable to overcome the hindrances and habit-energy growing out of their notions of generality and individuality; and adhering to the egolessness of persons and things and (214) cherishing views arising therefrom, they have the discriminating idea and knowledge of Nirvana, which is not that of the truth of absolute solitude. Mahamati, when the Bodhisattvas face and perceive the happiness of the Samadhi of perfect tranquillisation, they are moved with the feeling of love and sympathy owing to their original vows, and they become aware of the part they are to perform as regards the [ten] inexhaustible vows. Thus, they do not enter Nirvana. But the fact is that they are already in Nirvana because in them there is no rising of discrimination. With them the discrimination of grasped and grasping no more takes place; as they [now] recognise that there is nothing in the world but what is seen of the Mind itself, they have done away with the thought of discrimination concerning all things. They have abandoned adhering to and discriminating about such notions as the Citta, Manas, and Manovijnana, and external objects, and self-nature; however, they have not given up the things promoting the cause of Buddhism; because of their attainment of the inner insight which belongs to the stage of Tathagatahood; whatever they do all issues from their transcendental knowledge.

It is like a man crossing a stream in a dream. For instance, Mahamati, suppose that while sleeping a man dreams that he is in the midst of a great river which he earnestly endeavours with all his might to cross by himself; but before he succeeds in crossing the stream, he is awakened from the dream, and being awakened he thinks: "Is this real or unreal?" He thinks again: "No, it is neither real nor unreal. By reason of the habit-energy of discrimination which has been accumulated by experience ever since beginningless time, as multiplicities of forms and conditions are seen, heard, thought, and recognised, there is the perception and discrimination of all things as existent and nonexistent; and for this reason my Manovijnana experiences even in a dream all that has been seen by myself."

In the same way, Mahamati, the Bodhisattva-Mahasattvas of the eighth stage of Bodhisattvahood, (215) after passing through the first up to the seventh stage, observe that "there is no more rising in them of discrimination since all things are seen as like Maya, etc., when they have an intuitive understanding of the [true] nature of all things, and [further] observing that, therefore, there is the cessation of all things as to grasped and grasping which rise from one's ardent desire for things, and also observing how the mind and what belongs to it carry on their discrimination, the Bodhisattva-Mahasattvas never relax their efforts to practise the teachings of the Buddhas. Mahamati, they will exercise themselves to make those who have not yet attained the truth attain it. For the Bodhisattvas, Nirvana does not mean extinction; as they have abandoned thoughts of discrimination evolving from the Citta, Manas, and Manovijnana, there is for them the attainment of the recognition that all things are unborn. And, Mahamati, in ultimate reality there is neither gradation nor continuous succession; [only] the truth of absolute solitude (viviktadharma) is taught here in which the discrimination of all the images is quieted. So it is said:

1. The abodes and the stages of Buddhahood are established in1 the Mind-only which is imageless—this was told, is told, and will be told by the Buddhas.

2. The [first] seven stages are [still] of the mind, but here the eighth is imageless; the two stages, [the ninth and the tenth,] have [still] something to rest themselves on; the [highest] stage that is left belongs to me.

3. Self-realisation and absolute purity—this stage is my own; it is the highest station of Mahesvara, the Akanishtha [heaven] shining brilliantly.

4. Its rays of light move forward like a mass of fire; they who are bright-coloured, charming, and auspicious transform the triple world.

5. Some worlds are being transformed, while others have already been transformed;2 there I preach the various vehicles which belong to my own stage.

(216) 6. But [from the absolute point of view] the tenth is the first, and the first is the eighth; and the ninth is the seventh, and the seventh is the eighth.

7. And the second is the third, and the fourth is the fifth, and the third is the sixth; what gradation is there where imagelessness prevails?


The Fourth Chapter, "On Intuitive Understanding."

1 The Sagathakam, V. 105, has cittamatram nirabhasam...... instead of cittamatre nirabhase......, as it stands here.

2 According to T'ang.

[CHAPTER FIVE]
LXXXI
(217) At that time again, Mahamati the Bodhisattva-Mahasattva said this to the Blessed One: Is the Blessed One, the Tathagata, the Arhat, the Fully-Enlightened One, permanent or impermanent?

Said the Blessed One: Mahamati, the Tathagata is neither permanent nor impermanent. Why? Because either way there is a fault connected with it. Mahamati, what fault is connected with either assertion?1 If the Tathagata is permanent, he will be connected with the creating agencies. For, Mahamati, according to all the philosophers the creating agencies are something uncreated and permanent. But the Tathagata is not permanent [in the same sense] as the uncreated are permanent. If he is impermanent, he will be connected with things created. Because the Skandhas which are predicable as qualified and qualifying are nonexistent, and because the Skandhas are subject to annihilation, destructibility is their nature. Mahamati, all that is created is impermanent as is a jug, a garment, straw, a piece of wood, a brick, etc., which are all connected with impermanency. Thus all the preparations for the knowledge of the All-Knowing One will become useless as they are things created. On account of no distinction being made, the Tathagata, indeed, would be something created. For this reason, the Tathagata is neither permanent nor impermanent.

1 Following T'ang.
Again, Mahamati, the Tathagata is not permanent for the reason that [if he were] he would be like space, and the preparations one makes for Tathagatahood would be useless. That is to say, Mahamati, space is neither permanent nor impermanent as it excludes [the idea of] permanence and impermanence, (218) and it is improper to speak of it as characterised with the faults of oneness and otherness, of bothness and not-bothness, of permanence and impermanence. Further, Mahamati, it is like the horns of a hare, or a horse, or an ass, or a camel, or a frog, or a snake, or a fly, or a fish; [with the Tathagata] as with them here is the permanency of no-birth. Because of this fault of the permanency of no-birth, the Tathagata cannot be permanent.

However, Mahamati, there is another sense in which the Tathagata can be said to be permanent. How? Because the knowledge arising from the attainment of enlightenment [ = an intuitive understanding] is of a permanent nature, the Tathagata is permanent. Mahamati, this knowledge, as it is attained intuitively by the Tathagatas, Arhats, Fully-Enlightened Ones, is, indeed, permanent. Whether the Tathagatas are born or not, this Dharmata, which is the regulative and sustaining principle to be discoverable in the enlightenment of all the Sravakas, Pratyekabuddhas, and philosophers, abides, and this sustaining principle of existence is not like the emptiness of space, which, however, is not understood by the ignorant and simple-minded. Mahamati, this knowledge of enlightenment belonging to the Tathagatas comes forth from transcendental knowledge (prajnajnana); Mahamati, the Tathagatas, Arhats, Fully-Enlightened Ones do not come forth from the habit-energy of ignorance which is concerned with the Citta, Manas, and Manovijnana, and the Skandhas, Dhatus, and Ayatanas. The triple world originates from the discriminating of unrealities, but the Tathagatas do not originate from the discriminating of unrealities. Where duality obtains, Mahamati, there is permanency and impermanency because of its not being one. Mahamati, [the truth of] absolute solitude is, indeed, non-dualistic1 because all things are characterised with non-duality and no-birth. For this reason, Mahamati, the Tathagatas, Arhats, Fully-Enlightened Ones are neither permanent nor impermanent. Mahamati, as long as there is word-discrimination, (219) there follows the faulty notion of permanency and impermanency. The destruction of the notion of permanency and impermanency as held by the ignorant, Mahamati, comes from the getting rid of the knowledge that is based on discrimination, and not from the getting rid of the knowledge that is based on the insight of solitude. So it is said:

1. By keeping away permanency and impermanency, [and yet] by keeping permanency and impermanency in sight, those who always see the Buddhas will not expose themselves to the power of the philosophical doctrines.

2. When permanency and impermanency are adhered to all the accumulation [one makes for the attainment of reality] will be of no avail; by destroying the knowledge that is based on discrimination, [the idea of] permanency and impermanency is kept back.

3. As soon as an assertion is made, all is in confusion; when it is understood that there is nothing in the world but what is seen of the Mind itself, disputes never arise.


Here Ends the Fifth Chapter, "On the Deduction of the Permanency and Impermanency of Tathagatahood."

1 Read advayam, not dvayam.
[CHAPTER SIX]
LXXXII
(220) At that time again, Mahamati the Bodhisattva-Mahasattva made a request of the Blessed One, saying: Blessed One, tell me; Sugata, tell me about the rising and disappearing of the Skandhas, Dhatus, and Ayatanas. In case there is no ego-soul, what is it that comes to exist and to disappear? The ignorant who are attached to the notion of rising and disappearing, fail to understand the extinction of pain, and thus they know not what Nirvana is.

Said the Blessed One: Then, Mahamati, listen well and reflect well within yourself; I will tell you.

Mahamati the Bodhisattva-Mahasattva said: Certainly, Blessed One; and gave ear to the Blessed One.

The Blessed One said this to him: Mahamati, the Tathagata-garbha holds within it the cause for both good and evil, and by it all the forms of existence are produced. Like an actor it takes on a variety of forms, and [in itself] is devoid of an ego-soul and what belongs to it. As this is not understood, there is the functioning together of the triple combination from which effects take place. But the philosophers not knowing this are tenaciously attached to the idea of a cause [or a creating agency]. Because of the influence of habit-energy that has been accumulating variously by false reasoning since beginningless time, what here goes under the name of Alayavijnana is accompanied by the seven Vijnanas which give birth to a state known as the abode of ignorance. It is like a great ocean in which the waves roll on permanently but the [deeps remain unmoved; that is, the Alaya-] body itself subsists uninterruptedly, quite free from fault of impermanence, unconcerned with the doctrine of ego-substance, and (221) thoroughly pure in its essential nature.

As to the other seven Vijnanas beginning with the Manas and Manovijnana, they have their rise and complete ending from moment to moment; they are born with false discrimination as cause, and with forms and appearances and objectivity as conditions which are intimately linked together; adhering to names and forms, they do not realise that objective individual forms are no1 more than what is seen of the Mind itself; they do not give exact information regarding pleasure and pain; they are not the cause of emancipation; by setting up names and forms which originate from greed, greed is begotten in turn, thus mutually conditioned and conditioning. When the sense-organs which seize [upon the objective world] are destroyed and annihilated, the other things immediately cease to function, and there is no recognition of pleasure and pain which are the self-discrimination of knowledge; thus there is the attainment of perfect tranquillisation in which thoughts and sensations are quieted, or there is the realisation of the four Dhyanas, in which truths of emancipation are well understood; whereupon the Yogins are led to cherish herein the notion of [true] emancipation, because of the not-rising [of the Vijnanas].

1 According to T'ang and Sung.

[But] when a revulsion [or turning-back] has not taken place in the Alayavijnana known under the name of Tathagata-garbha, there is no cessation of the seven evolving Vijnanas. Why? Because the evolution of the Vijnanas is depending on this cause; but this does not belong to the realm of the Sravakas, Pratyekabuddhas, and those who are disciplining themselves in the exercises of the philosophers. As they [only] know the egolessness of the self-soul, as they [only] accept the individuality and generality of the Skandhas, Dhatus, and Ayatanas, there is the evolving of the Tathagata-garbha. When an insight into the five Dharmas, the three Svabhavas, and the egolessness of all things is obtained, the Tathagata-garbha becomes quiescent. By causing a revulsion in the continuous development of the graded stages, [the Bodhisattva] may not be led astray in the path [of enlightenment] by those philosophers who hold different views. Thus establishing himself at the Bodhisattva stage of Acala (immovable), (222) he obtains the paths leading to the happiness of the ten Samadhis. Supported by the Buddhas in Samadhi, observing the truths of the Buddha which go beyond thought and his own original vows, not entering into the happiness of the Samadhi which is the limit of reality, but by means of the self-realisation which is not generally gained by the paths of discipline belonging to the Sravakas, Pratyekabuddhas, and philosophers, he obtains the ten paths of discipline which belong to the noble family [of the Tathagatas], and [also obtains] the knowledge-body created by the will which is removed from the [premeditated] workings of Samadhi. For this reason, Mahamati, let those Bodhisattva-Mahasattvas who are seeking after the exalted truth effect the purification of the Tathagata-garbha which is known as Alayavijnana.

Mahamati, if you say that there is no Tathagata-garbha known as Alayavijnana, there will be neither the rising nor the disappearing [of an external world of multiplicities] in the absence of the Tathagata-garbha known as Alayavijnana. But, Mahamati, there is the rising and disappearing of the ignorant as well as the holy ones. [Therefore], the Yogins, while walking in the noble path of self-realisation and abiding in the enjoyment of things as they are, do not abandon working hard and are never frustrated [in their undertakings]. Mahamati, this realm of the Tathagata-garbha is primarily undefiled and is beyond all the speculative theories of the Sravakas, Pratyekabuddhas, and philosophers; but it appears to them devoid of purity, as it is soiled by these external defilements. This is not the case with the Tathagatas, Mahamati; with the Tathagatas it is an intuitive experience as if it were an Amalaka fruit held in the palm of the hand.

This, Mahamati, was told by me in the canonical text relating to Queen Srimala, (223) and in another where the Bodhisattvas, endowed with subtle, fine, pure knowledge, are supported [by my spiritual powers] —that the Tathagata-garbha known as Alayavijnana evolves together with the seven Vijnanas. This is meant for the Sravakas who are not free from attachment, to make them see into the egolessness of things; and for Queen Srimala to whom the Buddha's spiritual power was added, the [pure] realm of Tathagatahood was expounded. This does not belong to the realm of speculation as it is carried on by the Sravakas, Pratyekabuddhas, and other philosophers, except, Mahamati, that this realm of Tathagatahood which is the realm of the Tathagata-garbha-alayavijnana is meant for those Bodhisattva-Mahasattvas who like you are endowed with subtle, fine, penetrating thought-power and whose understanding is in accordance with the meaning; and it is not for others, such as philosophers, Sravakas, and Pratyekabuddhas, who are attached to the letters of the canonical texts. For this reason, Mahamati, let you and other Bodhisattva-Mahasattvas discipline yourselves in the realm of Tathagatahood, in the understanding of this Tathagata-garbha-alayavijnana, so that you may not rest contented with mere learning. So it is said:

1. The Garbha of the Tathagatas is indeed united with the seven Vijnanas; when this is adhered to, there arises duality, but when rightly understood, duality ceases.

2. The mind, which is the product of intellection since beginningless time, is seen like a mere image; when things are viewed as they are in themselves, there is neither objectivity nor its appearance.

3. As the ignorant grasp the finger-tip and not the moon, (224) so those who cling to the letter, know not my truth.

4. The Citta dances like a dancer; the Manas resembles a jester; the [Mano-] vijnana together with the five [Vijnanas] creates an objective world which is like a stage.1

1 Sung and T'ang seem to be incorrect in their reading of this

LXXXIII
At that time, Mahamati the Bodhisattva-Mahasattva made a request of the Blessed One, saying: Pray tell me, Blessed One; pray tell me, Sugata, concerning the distinguishing aspects of the five Dharmas, the [three] Svabhavas, the [eight] Vijnanas, and the twofold egolessness. By [recognising] the distinguishing aspects of the twofold egolessness, I and other Bodhisattva-Mahasattvas will be able to establish those truths while effecting a continuous development through the various stages of Bodhisattvahood. It is said that by these truths we can enter into all the Buddha-truths, and that by entering into all the Buddha-truths we can enter even into the ground of the Tathagata's inner realisation.

Said the Blessed One: Then, Mahamati, listen well and reflect well within yourself; I will tell you.

Certainly, Blessed One, said Mahamati the Bodhisattva-Mahasattva and gave ear to the Blessed One.

The Blessed One said this to him: Mahamati, I will tell you about the distinguishing aspects of the five Dharmas, the [three] Svabhavas, the [eight] Vijnanas, and the twofold egolessness. The five Dharmas are: name, form, discrimination, right knowledge, and suchness. [When these are thoroughly comprehended] by the Yogins, they enter into the course of the Tathagata's inner realisation, where they are kept away from such views as eternalism and nihilism, realism and negativism, and (225) where they come face to face with the abode of happiness belonging to the present existence as well as to the Samapatti (tranquillisation). But, Mahamati, as the ignorant do not understand that the five Dharmas, the [three] Svabhavas, the [eight] Vijnanas, and the twofold egolessness, together with the external objects which are regarded as existent and nonexistent— [all these are no more than] what is seen of the Mind itself—they are given to discrimination, but it is otherwise with the wise.

Said Mahamati: How is it that the ignorant are given up to discrimination and the wise are not?

Said the Blessed One: Mahamati, the ignorant cling to names, ideas, and signs; their minds move along [these channels]. As thus they move along, they feed on multiplicities of objects, and fall into the notion of an ego-soul and what belongs to it, and cling to salutary appearances. As thus they cling, there is a reversion to ignorance, and they become tainted, karma born of greed, anger, and folly is accumulated. As karma is accumulated again and again, their minds become swathed in the cocoon of discrimination as the silk-worm; and, transmigrating in the ocean of birth-and-death (gati), they are unable, like the water-drawing wheel, to move forward. And because of folly, they do not understand that all things are like Maya, a mirage, the moon in water, and have no self-substance to be imagined as an ego-soul and its belongings; that things rise from their false discrimination; that they are devoid of qualified and qualifying; and have nothing to do with the course of birth, abiding, and destruction; that they are born of the discrimination of what is only seen of the Mind itself; and assert1 that they are born of Isvara, time, atoms, or a supreme spirit, for they follow names and appearances. Mahamati, the ignorant move along with appearances.

Further, Mahamati, by "appearance" is meant that which reveals itself to the visual sense (226) and is perceived as form, and in like manner that which, appearing to the sense of hearing, smelling, tasting, the body, and the Manovijnana, is perceived as sound, odour, taste, tactility, and idea, —all this I call "appearance."

Further, Mahamati, by "discrimination" is meant that by which names are declared, and there is thus the indicating of [various] appearances. Saying that this is such and no other, for instance, saying that this is an elephant, a horse, a wheel, a pedestrian, a woman, or a man, each idea thus discriminated is so determined.

1 According to T'ang and Wei.

Further, Mahamati, by "right knowledge" is meant this: when names and appearances are seen as unobtainable owing to their mutual conditioning, there is no more rising of the Vijnanas, for nothing comes to annihilation, nothing abides everlastingly; and when there is thus no falling back into the stage of the philosophers, Sravakas, and Pratyekabuddhas, it is said that there is right knowledge. Further, Mahamati, by reason of this right knowledge, the Bodhisattva-Mahasattva does not regard name as reality and appearance as non-reality.

When erroneous views based on the dualistic notion of assertion and negation are gotten rid of, and when the Vijnanas cease to rise as regards the objective world of names and appearances, this I call "suchness." Mahamati, a Bodhisattva-Mahasattva who is established on suchness attains the state of imagelessness and thereby attains the Bodhisattva-stage of Joy (pramudita).

When [the Bodhisattva] attains the stage of Joy, he is kept away from all the evil courses belonging to the philosophers and enters upon the path of supra-worldly truths. When [all] the conditions [of truth] are brought to consummation, he discerns that the course of all things starts with the notion of Maya, etc.; and after the attainment of the noble truth of self-realisation, he earnestly desires to put a stop to speculative theorisation; (227) and going up in succession through the stages of Bodhisattvahood he finally reaches the stage of Dharma-Cloud (dharmamegha). After being at the stage of Dharma-Cloud, he reaches as far as the stage of Tathagatahood where the flowers of the Samadhis, powers, self-control, and psychic faculties are in bloom. After reaching here, in order to bring all beings to maturity, he shines like the moon in water, with varieties of rays of transformation. Perfectly fulfilling1 the [ten] inexhaustible vows, he preaches the Dharma to all beings according to their various understandings. As the Bodhisattva-Mahasattvas, Mahamati, have entered into suchness, they attain the body which is free from the will and thought-constructions.2

Again, Mahamati said: Are the three Svabhavas to be regarded as included in the five Dharmas, or as having their own characteristics complete in themselves?

1 According to Sung and T'ang.

2 T'ang and Wei have citta-mano-manovijnanarahitam.

The Blessed One said: The three Svabhavas, the eight Vijnanas, and the twofold egolessness—they are all included [in the five Dharmas]. Of these, name and appearance are known as the Parikalpita [false imagination]. Then, Mahamati, discrimination which rises depending upon them, is the notion of an ego-soul and what belongs to it, —the notion and the discrimination are of simultaneous occurrence, like the rising of the sun and its rays. Mahamati, the discrimination thus supporting the notion of self-nature which subsists in the multiplicities of objects, is called the Paratantra [dependence on another]. Right knowledge and suchness, Mahamati, are indestructible, and thus they are known as Parinishpanna [perfect knowledge].

Further, Mahamati, by adhering to what is seen of the Mind itself there is an eightfold discrimination. This comes from imagining unreal individual appearances [as real]. (228) When the twofold clinging to an ego-soul and what belongs to it is stopped, there is the birth of the twofold egolessness. Mahamati, in these five Dharmas are included all the Buddha-truths and also the differentiation and succession of the [Bodhisattva-] stages, and the entrance of the Sravakas, Pratyekabuddhas, Bodhisattvas, and Tathagatas into the state of self-realisation by means of their noble wisdom.

LXXXIV
Further, Mahamati, of the five Dharmas—name, appearance, discrimination, right knowledge, and suchness— appearance is that which is seen as having such characteristics as form, shape, distinctive features, images, colours, etc. —this is "appearance." Out of this appearance ideas are formed such as a jar, etc., by which one can say, this is such and such, and no other; this is "name." When names are thus pronounced, appearances are determined1 and there is "discrimination, " saying this is mind and this is what belongs to it. That these names and appearances are after all unobtainable because when intellection is put away the aspect of mutuality [in which all things are determined] ceases to be perceived and imagined—this is called the "suchness" of things. And this suchness may be characterised as truth, reality, exact knowledge, limit, source, self-substance, the unattainable. This has been realised by myself and the Tathagatas, truthfully pointed out, recognised, made public, and widely shown. When, in agreement with this, [the truth] is rightly understood as neither negative nor affirmative, discrimination ceases to rise, and there is a state conformable to self-realisation by means of noble wisdom, which is not the course of controversy pertaining to the philosophers, Sravakas, and Pratyekabuddhas; this is "right knowledge."

1 Samadharmeti va that follows here is probably to be dropped on the strength of the Chinese versions.

(229) These are, Mahamati, the five Dharmas, and in them are included the three Svabhavas, the eight Vijnanas, the twofold egolessness, and all the Buddha-truths. In this, Mahamati, reflect well with your own wisdom and let others do [the same] and do not allow yourself to be led by another. So it is said:

5. The five Dharmas, the Svabhavas, the eight Vijnanas, and the twofold egolessness—they are all embraced in the Mahayana.

6. Name, appearance, and discrimination [correspond to] the first two Svabhavas, while right knowledge and suchness are the Parinishpanna.

LXXXV
At that time again, Mahamati the Bodhisattva-Mahasattva said this to the Blessed One: It is told by the Blessed One in the canonical text the Tathagatas of the past, present, and future are like the sands of the river Ganga. Blessed One, is this to be accepted literally? or is there another distinct meaning? Pray tell me, Blessed One.

The Blessed One said: Mahamati, do not take it in its literal sense; for, Mahamati, the Buddhas of the three divisions of time are not measurable by the measurement of the sands of the Ganga. Why? Because an analogy which is superior to anything of the world and surpasses it cannot be called an analogy, since there is in it something resembling and something not resembling. (230) The Tathagatas, Arhats, Fully-Enlightened Ones do not give out such an analogy that has in it something resembling and something not resembling and that is superior to the world and surpasses it. But this comparison is only given out, Mahamati, by myself and the Tathagatas, in which the Tathagatas, Arhats, Fully-Enlightened Ones are said to be like the sands of the river Ganga; the idea is to terrify those ignorant and simple-minded ones who, tenaciously clinging to the idea of permanency and impermanency, and giving themselves up to the ways of thinking and the erroneous views of the philosophers, follow up the wheel of transmigration. To those who, anxious to escape the intricacies of the wheel of existence, seek after the excellent state, thinking how this could be realised, it is told them that the appearance of the Tathagatas is not like the blooming of the Udumbara flower, because they will thereby see that the attainment of Buddhahood is not a difficult undertaking and will pu1 forward their energy. But it is told in the canonical text that the Tathagatas appear as rarely as the Udumbara flower, and this is in consideration of those people who are to be led by me. Mahamati, however, no one has ever seen the Udumbara flower blooming, nor will anyone; while, Mahamati, the Tathagatas are at present in the world, they were seen and are to be seen. To say that the Tathagatas appear as rarely as the Udumbara flower has [really] no reference to the establishment of the truth itself. When, Mahamati, the establishment of the truth itself is pointed out, it surpasses beyond measure anything in the world that can be offered as an analogy to it, because [the ignorant] are incapable of believing. And thus there is an unbelief on the part of the ignorant and simple-minded. (231) There is indeed no room for analogies to enter in the realm of self-realisation which is effected by means of noble wisdom. The truth transcends all the notions that are characteristic of the Citta, Manas, and Manovijnana. The truth is the Tathagatas, and, therefore, in them there is nothing describable by analogy.

But, Mahamati, [sometimes] a comparison is made use of; that is to say, the Tathagatas are said to be like the sands of the river Ganga, because they are the same and impartial [to all things], because they are free from imagination and discrimination. For example, Mahamati, the sands of the river Ganga are tossed about by the fishes, tortoises, porpoises, crocodiles, buffalos, lions, elephants, etc., but they are free from imagination and discrimination; for they do not resent, saying."We are down-trodden," or "We are not." They are non-discriminative, pure in themselves, separated from defilement. In the same way, Mahamati, the self-realisation of noble wisdom which has been attained by the Tathagatas, Arhats, Fully-Enlightened Ones, is like the river Ganga, and their powers, psychic faculties, and self-control are like the sands; and however much they are tossed about by the fishes of the philosophers, by the ignorant who belong to other schools, they are not troubled by imaginations and discriminations. Because of their original vows, the Tathagatas [whose hearts are] filled with all the happiness of the Samapatti are not troubled by imaginations and discriminations with regard to beings. Therefore, the Tathagatas, like the sands of the river Ganga, are free from partiality because of their being devoid of likes and dislikes.

To illustrate, Mahamati: as the sands of the river Ganga partake of the character of the earth, the conflagration that will break out at the end of the Kalpa may burn the earth but does not destroy its self-nature. Mahamati, the earth is not consumed because of its being inseparably connected with the element of fire, (232) and it is only the ignorant and simple-minded that on account of their falling into false ideas imagine the earth being consumed by fire. But as it supplies the material cause to the element fire, it is never consumed. In the same way, Mahamati, the Dharmakaya of the Tathagatas, like the sands of the river Ganga, is never destroyed.

To illustrate, Mahamati: the sands of the river Ganga are immeasurable. In the same way, Mahamati, the rays of light of the Tathagatas are beyond measure, which arc-emitted by them in all the Buddha-assemblies in order to bring beings to maturity and arouse them [to the knowledge of the truth].

To illustrate, Mahamati: the sands of the river Ganga do not assume another nature than itself remaining forever the same. In the same way, Mahamati, the Tathagatas, Arhats, Fully-Enlightened Ones are neither evolving nor disappearing in transmigration because in them the cause of making them come into existence is destroyed.

To illustrate, Mahamati: the sands of the river Ganga are unconcerned whether they are carried away or whether more is added into them. In the same way, Mahamati, the knowledge of the Tathagatas which is exercised for the maturing of beings is neither exhausted nor augmented, because the Dharma is without a physical body. Mahamati, that which has a physical body is subject to annihilation, but not that which has no physical body; and the Dharma is not a physical body.

To illustrate, Mahamati: the sands of the river Ganga, however much they are compressed for the sake of the ghee and oil, are destitute of them. In the same way, (233) Mahamati, the Tathagatas never abandon their deep concerns1 and original vows and happiness as regards the Dharmadhatu, however hard they are oppressed with pain for the sake of beings, as long as all beings have not yet been led into Nirvana by the Tathagatas, who are endowed with a great compassionate heart.

To illustrate, Mahamati: the sands of the river Ganga are drawn along with the flow of the stream, but not where there is no water. In the same way, Mahamati, the Tathagata's teaching in regard to all the Buddha-truths takes place along the flow of the Nirvana-stream; and for this reason the Tathagatas are said to be like the sands of the river Ganga.

1 After T'ang.

Mahamati, in tathagata ("thus come") there is no sense of "going away"; Mahamati, "going away" means destruction. Mahamati, the primary limit of transmigration is unknown. Not being known, how can I talk of the sense of "gong away"? The sense of "going away," Mahamati, is annihilation, and this is not known by the ignorant and simple-minded.

Mahamati said: If, Blessed One, the primary limit of transmigration of all beings is unknowable, how is the emancipation of beings knowable?

The Blessed One said: Mahamati, when it is understood that the objective world is nothing but what is seen of the Mind itself, the habit-energy of false speculations and erroneous discriminations which have been going on since beginningless time is removed, and there is a revulsion [or turning-back] at the basis of discrimination—this is emancipation, Mahamati, and not annihilation. Therefore, Mahamati, there cannot be any talk about endlessness. To be endless in limit, Mahamati, is another name for discrimination. Apart from discriminations (234) there are no other beings. When all things external or internal are examined with intelligence, Mahamati, knowing and known are found to be quiescent. But when it is not recognised that all things rise from the discrimination of the Mind itself, discrimination asserts itself. When this is understood discrimination ceases. So it is said:

7. Those who regard the removers of obstruction [i. e., Buddhas] as neither destroyed nor departed for ever, like the sands of the Ganga, see the Tathagata.

8. Like the sands of the Ganga they are devoid of all error: they flow along the stream and are permanent, and so is the essence [or nature] of Buddhahood.

LXXXVI
At that time again, Mahamati the Bodhisattva-Mahasattva said this to the Blessed One; Tell me, Blessed One; tell me, Sugata, Tathagata, Arhat, Fully-Enlightened One, regarding the momentary destruction of all things and their distinctive signs. Blessed One, what is meant by all things being momentary?

The Blessed One replied: Then, Mahamati, listen well and reflect well within yourself; I will tell you.

Certainly, Blessed One; said Mahamati the Bodhisattva-Mahasattva and gave ear to the Blessed One.

The Blessed One said this to him: Mahamati, all things, all things we speak of, and they are good or bad, effect-producing or not effect-producing, of this world (235) or of super-world, faulty or faultless, of evil flowings or the non-flowings, receptive or non-receptive. In short, Mahamati, the five appropriating1 Skandhas have their rise from the habit-energy of the Citta, Manas, and Manovijnana, they are imagined good or bad. Mahamati, the happiness of the Samadhi and the attainments [resulting therefrom], which belong to the wise by reason of their abiding in the happiness of the existing world, are called the non-outflowing goods.

1 All the Skandhas are self-appropriating, or self-grasping, as long as there is attachment to the notion of an ego-soul. When that is got rid of, the Skandhas are anasrava, i. e. not tainted with evil outflows.

Again, Mahamati, by good and bad are meant the eight Vijnanas. What are the eight? They are the Tathagata-garbha known as the Alayavijnana, Manas, Manovijnana, and the system of the five Vijnanas as described by the philosophers. Now, Mahamati, the system of the five Vijnanas is together with the Manovijnana, and there is an undivided succession and differentiation of good and bad, and the entire body moves on continuously and closely bound together; moving on, it comes to an end; but as it fails to understand that there is nothing in the world but what is seen of Mind-only, there is the rising of another Vijnana [-system] following the cessation of the first; and the Manovijnana in union with the system of the five Vijnanas, perceiving the difference of forms and figures, is set in motion, not remaining still even for a moment—this I call momentariness. Mahamati, momentary is the Alayavijnana known as the Tathagata-garbha, which is together with the Manas and with the habit-energy of the evolving Vijnanas— this is momentary. But [the Alayavijnana which is together] with the habit-energy of the non-outflows (anasrava) (236) is not momentary. This is not understood by the ignorant and simple-minded who are addicted to the doctrine of momentariness. Not understanding the momentariness and non-momentariness of all things, they cherish nihilism whereby they even try to destroy the unmade (asamskrita). Mahamati, the system itself of the five Vijnanas is not subject to transmigration, nor does it suffer pleasure and pain, nor is it conducive to Nirvana. But, Mahamati, the Tathagata-garbha is together with the cause that suffers pleasure and pain; it is this that is set in motion and ceases to work; it is stupefied by the fourfold habit-energy. But the ignorant do not understand it, as their thoughts are infused with the habit-energy of discrimination which cherishes the view of momentariness.

Further, Mahamati, gold, vajra, and the relics of the Buddha, owing to their specific character, are never destroyed but remain the same until the end of time. If, Mahamati, the nature of enlightenment is momentary, the wise would lose their wiseness (aryatva), but they have never lost it. Mahamati, gold and vajra remain the same until the end of time; remaining the same they are neither diminished nor increased. How is it that the ignorant, failing to recognise the hidden meaning of all things internal and external, discriminate in the sense of momentariness?

LXXXVII
Further, Mahamati said: It is again said by the Blessed One that by fulfilling the six Paramitas Buddhahood is realised. What are the six (237) Paramitas? And how are they fulfilled?

The Blessed One replied: Mahamati, there are three kinds of Paramitas. What are the three? They are the worldly, the super-worldly, and the highest super-wordly. Of these, Mahamati, the worldly Paramitas [are practised thus]: Adhering tenaciously to the notion of an ego-soul and what belongs to it and holding fast to dualism, those who are desirous for this world of form, etc., will practise the Paramita of charity in order to obtain the various realms of existence. In the same way, Mahamati, the ignorant will practise the Paramitas of morality, patience, energy, Dhyana, and Prajna. Attaining the psychic powers they will be born in Brahma's heaven.

As to the super-worldly Paramitas, they are practised by the Sravakas and Pratyekabuddhas whose thoughts are possessed by the notion of Nirvana; the Paramitas of charity, etc. are thus performed by them, who, like the ignorant, are desirous of enjoying Nirvana for themselves.

Again, Mahamati, as to the highest super-worldly Paramitas, [they are practised] by the Bodhisattva-Mahasattvas who are the practisers of the highest form of spiritual discipline; that is, perceiving that there is nothing in the world but what is only seen of the Mind itself, on account of discrimination, and understanding that duality is of the Mind itself, they see that discrimination ceases to function; and, that seizing and holding is non-existent; and, free from all thoughts of attachment to individual objects which are of the Mind itself, and in order to benefit and give happiness to all sentient beings, [the Bodhisattvas] practise the Paramita of charity. While dealing with an objective world there is no rising in them of discrimination; they just practise morality and this is the Paramita [of morality]. To practise patience with no thought of discrimination rising in them (238) and yet with full knowledge of grasped and grasping —this is the Paramita of patience. To exert oneself with energy from the first part of the night to its end and in conformity with the disciplinary measures and not to give rise to discrimination—this is the Paramita of energy. Not to cherish discrimination, not to fall into the philosopher's notion of Nirvana—this is the Paramita of Dhyana. As to the Paramita of Prajna: when the discrimination of the Mind itself ceases, when things are thoroughly examined by means of intelligence, there is no falling into dualism, and a revulsion takes place at the basis, while previous karma is not destroyed; when [transcendental knowledge] is exercised for the accomplishment of self-realisation, then there is the Paramita of Prajna. These, Mahamati, are the Paramitas and their meanings.

LXXXVIII1
So it is said:

9. The created (Samskrita) are empty, impermanent, momentary—so the ignorant discriminate; the meaning of momentariness is discriminated by means of the analogies of a river, a lamp, and seeds.

10. All things are non-existent, they are not-momentary, quiescent, not subject to destruction, and unborn— this, I say, is the meaning of momentariness.

11. Birth and death succeed without interruption— this I do not point out for the ignorant. Owing to the uninterrupted succession of existence, discrimination moves on in the [six] paths.

12. Ignorance is the cause and there is the general rising of -minds, when form is not yet born, where is the abode of the middle existence?

13. If another mind is set in motion in an uninterrupted succession of deaths, (239) where does it find its dependence as form is not established in time?

14. If mind is set in motion, somewhere, somehow, the cause is an unreal one; it is not complete; how can one know of its momentary disappearances?

15. The attainment of the Yogins, gold, the Buddha-relics, and the heavenly palace of Abhasvara are indestructible by any worldly agencies.

16. Ever abiding are the truths attained by the Buddhas and their perfect knowledge; the nature of Buddhahood as realised [by them]—how can there be momentariness in them?

17. The city of the Gandharvas, Maya-like forms—how can they be otherwise than momentary? Realities are characterised with unreality, and how can they be causal agencies?


Here Ends the Sixth Chapter "On Momentariness."

1 The proper place for this section is after the section on "Momentary" and before the "Paramita," or what is the same thing the latter is wrongly inserted where it is found in in the text.

[CHAPTER SEVEN]
LXXXIX
(240) At that time again, Mahamati the Bodhisattva-Mahasattva said this to the Blessed One: [How was it that] the Arhats were given assurance by the Blessed One of their attainment of supreme enlightenment? [How can] all beings attain Tathagatahood without realising the truths of Parinirvana? [What does it mean that] from the night when the Tathagata was awakened to supreme enlightenment until the night when he entered into Parinirvana, between these times the Tathagata has not uttered, has not pronounced, a word. [What is the meaning of this] that being always in Samadhi the Tathagatas neither deliberate nor contemplate? [How do] Buddhas of transformation, being in the state of transformation, execute the works of the Tathagatas? How is the succession of momentary decomposition explained which takes place in the Vijnanas?

[Further, what do these statements mean] that Vajrapani is constantly with [the Tathagata] as his personal guard; that the primary limit is unknown and yet cessation is knowable; that there are evil ones, their activities, and left-over karma? Blessed One, [facts of] karma-hindrance are said to be shown [by the Tathagata in the incident of] Canca the daughter of a Brahmin, of Sundari the daughter of a mendicant, an empty bowl, etc.; how can the Blessed One with these unexhausted evils attain all-knowledge?

The Blessed One replied: Then, Mahamati, listen well and reflect well within yourself; I will tell you.

Certainly, Blessed One; (241) said Mahamati the Bodhisattva-Mahasattva and gave ear to the Blessed One.

The Blessed One said this to him: The realm of Nirvana where no substratum is left behind is according to the hidden meaning and for the sake of the practisers who are thereby inspired to exert themselves in the work of the Bodhisattvas. Mahamati, there are Bodhisattvas practising the work of the Bodhisattva here and in other Buddha-lands, who, however, are desirous of attaining the Nirvana of the Sravakayana. In order to turn their inclination away from the Sravakayana and to make them exert themselves in the course of the Mahayana, the Sravakas in transformation are given assurance [as to their future Buddhahood] by the Body of Transformation; but this is not done by the Dharmata-Buddha. This giving assurance to the Sravakas, Mahamati, is declared according to the hidden meaning. Mahamati, that the abandonment of passion-hindrance by the Sravakas and Pratyekabuddhas is not different [from that by the Tathagatas] is due to the sameness of the taste of emancipation, but this does not apply to the abandonment of knowledge-hindrance. Knowledge-hindrance, Mahamati, is purified when the egolessness of things is distinctly perceived; but passion-hindrance is destroyed when first the egolessness of persons is perceived and acted upon, for [then] the Manovijnana ceases to function. Further, dharma-hindrance is given up because of the disappearance of the habit-energy [accumulated in] the Alayavijnana, it is now thoroughly purified.

There is an eternally-abiding reality [which is to be understood] according to the hidden meaning, because it is something that has neither antecedents nor consequents. The Tathagata points out the Dharma without deliberation, without contemplation, and by means of such words that are original and independent. Because of his right thinking and because of his unfailing memory, he neither deliberates nor contemplates, he is no more at the stage of the fourfold habit-energy, (242) he is free from the twofold death, he has relinquished the twofold hindrance of passion and knowledge.

Mahamati, the seven Vijnanas, that is, Manas, Manovijnana,, eye-vijnana, etc., are characterised with momentariness because they originate from habit-energy, they are destitute of the good non-flowing factors, and are not transmigratory. What transmigrates, Mahamati, is the Tathagata-garbha which is the cause of Nirvana as well as that of pleasure and pain. This is not understood by the ignorant whose minds are torn asunder by the notion of emptiness.

Mahamati, the Tathagatas who are accompanied by Vajrapani are the Tathagatas transformed in transformation and are not the original Tathagatas, Arhats, Fully-Enlightened Ones. The original Tathagatas, Mahamati, are indeed beyond all sense and measurement, beyond the reach of all ignorant ones, Sravakas, Pratyekabuddhas, and philosophers. [These Tathagatas] are abiding in the joy of existence as it is, as they have reached the truth of intuitive knowledge by means of Jnanakshanti. Thus Vajrapani is not attached to them. All the Buddhas of Transformation do not owe their existence to karma; in them there is no Tathagatahood, but apart from them there is no Tathagatahood either. Like the potter who is dependent on various combinations, [the Buddha of Transformation] does his work for sentient beings; he teaches the doctrine meeting conditions, but not the doctrine that will establish the truth as it is, which belongs to the noble realm of self-realisation.

Further, Mahamati, on account of the cessation of the six Vijnanas the ignorant and simple-minded look for nihilism, and on account of their not understanding the Alayavijnana they have eternalism. The primary limit of the discrimination of their own minds (243) is unknown, Mahamati. Emancipation is obtained when this discrimination of Mind itself ceases. With the abandonment of the fourfold habit-energy the abandonment of all faults takes place.

So it is said:1

1. The three vehicles are no-vehicle; there is no Nirvana with the Buddhas; it is pointed out that the assurance of Buddhahood is given to all that are freed from faults.

2. Ultimate intuitive knowledge, Nirvana that leaves no remnant, —this is told according to the hidden meaning in order to give encouragement to the timid.

1The following gathas do not seem to have any specific relation to the prose section.

3. Knowledge is produced by the Buddhas, and the path is pointed out by them: they move in it and not in anything else, therefore there is no Nirvana with them.

4. Existence, desire, form (rupa), theorising—this is the fourfold habit-energy; this is where the Manovijnana takes its rise and the Alaya and Manas abide.

5. Nihilism and the idea of impermanency rise because of the Manovijnana, the eye-vijnana, etc.; eternalism rises from [the thought that] there is no beginning in Nirvana, intelligence, and theorisation.


Here Ends the Seventh Chapter, "On Transformation."

[CHAPTER EIGHT]
(244) At that time Mahamati the Bodhisattva-Mahasattva asked the Blessed One in verse and again made a request, saying: Pray tell me, Blessed One, Tathagata, Arhat, Fully-Enlightened One regarding the merit and vice of meat-eating; thereby I and other Bodhisattva-Mahasattvas of the present and future may teach the Dharma to make those beings abandon their greed for meat, who, under the influence of the habit-energy belonging to the carnivorous existence, strongly crave meat-food. These meat-eaters thus abandoning their desire for [its] taste will seek the Dharma for their food and enjoyment, and, regarding all beings with love as if they were an only child, will cherish great compassion towards them. Cherishing [great compassion], they will discipline themselves at the stages of Bodhisattvahood and will quickly be awakened in supreme enlightenment; or staying a while at the stage of Sravakahood and Pratyekabuddhahood, they will finally reach the highest stage of Tathagatahood.

1 This chapter on meat-eating is another later addition to the text, which was probably done earlier than the Ravana chapter. It already appears in the Sung, but of the three Chinese versions it appears here in its shortest form, the proportion being S = 1, T = 2, W = 3. It is quite likely that meat-eating was practised more or less among the earlier Buddhists, which was made a subject of severe criticism by their opponents. The Buddhists at the time of the Lankavatara did not like it, hence this addition in which an apologetic tone is noticeable.

Blessed One, even those philosophers who hold erroneous doctrines and are addicted to the views of the Lokayata such as the dualism of being and non-being, nihilism, and eternalism, will prohibit meat-eating and will themselves refrain from eating it. How much more, O World Leader, he who promotes one taste for mercy and is the Fully-Enlightened One; (245) why not prohibit in his teachings the eating of flesh not only by himself but by others? Indeed, let the Blessed One who at heart is filled with pity for the entire world, who regards all beings as his only child, and who possesses great compassion in compliance with his sympathetic feelings, teach us as to the merit and vice of meat-eating, so that I and other Bodhisattva-Mahasattvas may teach the Dharma.

Said the Blessed One: Then, Mahamati, listen well and reflect well within yourself; I will tell you.

Certainly, Blessed One; said Mahamati the Bodhisattva-Mahasattva and gave ear to the Blessed One.

The Blessed One said this to him: For innumerable reasons, Mahamati, the Bodhisattva, whose nature is compassion, is not to eat any meat; I will explain them: Mahamati, in this long course of transmigration here, there is not one living being that, having assumed the form of a living being, has not been your mother, or father, or brother, or sister, or son, or daughter, or the one or the other, in various degrees of kinship; and when acquiring another form of life may live as a beast, as a domestic animal, as a bird, or as a womb-born, or as something standing in some relationship to you; [this being so] how can the Bodhisattva-Mahasattva who desires to approach all living beings as if they were himself and to practise the Buddha-truths, eat the flesh of any living being that is of the same nature as himself? Even, Mahamati, the Rakshasa, listening to the Tathagata's discourse on the highest essence of the Dharma, attained the notion of protecting [Buddhism], and, feeling pity, (246) refrains from eating flesh; how much more those who love the Dharma! Thus, Mahamati, wherever there is the evolution of living beings, let people cherish the thought of kinship with them, and, thinking that all beings are [to be loved as if they were] an only child, let them refrain from eating meat. So with Bodhisattvas whose nature is compassion, [the eating of] meat is to be avoided by him. Even in exceptional cases, it is not [compassionate] of a Bodhisattva of good standing to eat meat. The flesh of a dog, an ass, a buffalo, a horse, a bull, or man, or any other [being], Mahamati, that is not generally eaten by people, is sold on the roadside as mutton for the sake of money; and therefore, Mahamati, the Bodhisattva should not eat meat.

For the sake of love of purity, Mahamati, the Bodhisattva should refrain from eating flesh which is born of semen, blood, etc. For fear of causing terror to living beings, Mahamati, let the Bodhisattva who is disciplining himself to attain compassion, refrain from eating flesh. To illustrate, Mahamati: When a dog sees, even from a distance, a hunter, a pariah, a fisherman, etc., whose desires are for meat-eating, he is terrified with fear, thinking, "They are death-dealers, they will even kill me." In the same way, Mahamati, even those minute animals that are living in the air, on earth, and in water, seeing meat-eaters at a distance, will perceive in them, by their keen sense of smell, (247) the odour of the Rakshasa and will run away from such people as quickly as possible; for they are to them the threat of death. For this reason, Mahamati, let the Bodhisattva, who is disciplining himself, to abide in great compassion, because of its terrifying living beings, refrain from eating meat. Mahamati, meat which is liked by unwise people is full of bad smell and its eating gives one a bad reputation which turns wise people away; let the Bodhisattva refrain from eating meat. The food of the wise, Mahamati, is what is eaten by the Rishis; it does not consist of meat and blood. Therefore, Mahamati, let the Bodhisattva refrain from eating meat.

In order to guard the minds of all people, Mahamati, let the Bodhisattva whose nature is holy and who is desirous of avoiding censure on the teaching of the Buddha, refrain from eating meat. For instance, Mahamati, there are some in the world who speak ill of the teaching of the Buddha; [they would say,] "Why are those who are living the life of a Sramana or a Brahmin reject such food as was enjoyed by the ancient Rishis, and like the carnivorous animals, living in the air, on earth, or in the water? Why do they go wandering about in the world thoroughly terrifying living beings, disregarding the life of a Sramana and destroying the vow of a Brahmin? There is no Dharma, no discipline in them." There are many such adverse-minded people who thus speak ill of the teaching of the Buddha. For this reason, Mahamati, in order to guard the minds of all people, (248) let the Bodhisattva whose nature is full of pity and who is desirous of avoiding censure on the teaching of the Buddha, refrain from eating meat.

Mahamati, there is generally an offensive odour to a corpse, which goes against nature; therefore, let the Bodhisattva refrain from eating meat. Mahamati, when flesh is burned, whether it be that of a dead man or of some other living creature, there is no distinction in the odour. When flesh of either kind is burned, the odour emitted is equally noxious. Therefore, Mahamati, let the Bodhisattva, who is ever desirous of purity in his discipline, wholly refrain from eating meat.

Mahamati, when sons or daughters of good family, wishing to exercise themselves in various disciplines such as the attainment of a compassionate heart, the holding a magical formula, or the perfecting of magical knowledge, or starting on a pilgrimage to the Mahayana, retire into a cemetery, or to a wilderness, or a forest, where demons gather or frequently approach; or when they attempt to sit on a couch or a seat for the exercise; they are hindered [because of their meat-eating] from gaining magical powers or from obtaining emancipation. Mahamati, seeing that thus there are obstacles to the accomplishing of all the practices, let the Bodhisattva, who is desirous of benefiting himself as well as others, wholly refrain from eating meat.

As even the sight of objective forms gives rise to the desire for tasting their delicious flavour, let the Bodhisattva, whose nature is pity and who regards all beings as his only child, wholly refrain from eating meat. (249) Recognising that his mouth smells most obnoxiously, even while living this life, let the Bodhisattva whose nature is pity, wholly refrain from eating meat.

[The meat-eater] sleeps uneasily and when awakened is distressed. He dreams of dreadful events, which makes his hair rise on end. He is left alone in an empty hut; he leads a solitary life; and his spirit is seized by demons. Frequently he is struck with terror, he trembles without knowing why, there is no regularity in his eating, he is never satisfied. In his eating1 he never knows what is meant by proper taste, digestion, and nourishment. His visceras are filled with worms and other impure creatures and harbour the cause of leprosy. He ceases to entertain any thoughts of aversion towards all diseases. When I teach to regard food as if it were eating the flesh of one's own child, or taking a drug, how can I permit my disciples, Mahamati, to eat food consisting of flesh and blood, which is gratifying to the unwise but is abhorred by the wise, which brings many evils and keeps away many merits; and which was not offered to the Rishis and is altogether unsuitable?

1 Delete pitakhadita (line 7).

Now, Mahamati, the food I have permitted [my disciples to take] is gratifying to all wise people but is avoided by the unwise; it is productive of many merits, it keeps away many evils; and it has been prescribed by the ancient Rishis. (250) It comprises rice, barley, wheat, kidney beans, beans, lentils, etc., clarified butter, oil, honey, molasses, treacle, sugar cane, coarse sugar, etc.; food prepared with these is proper food. Mahamati, there may be some irrational people in the future who will discriminate and establish new rules of moral discipline, and who, under the influence of the habit-energy belonging to the carnivorous races, will greedily desire the taste [of meat]: it is not for these people that the above food is prescribed. Mahamati, this is the food I urge for the Bodhisattva-Mahasattvas who have made offerings to the previous Buddhas, who have planted roots of goodness, who are possessed of faith, devoid of discrimination, who are all men and women belonging to the Sakya family, who are sons and daughters of good family, who have no attachment to body, life, and property, who do not covet delicacies, are not at all greedy, who being compassionate desire to embrace all living beings as their own person, and who regard all beings with affection as if they were an only child.

Long ago in the past, Mahamati, there lived a king whose name was Simhasaudasa. His excessive fondness for meat, his greed to be served with it, (251) stimulated his taste for it to the highest degree so that he [even] ate human flesh. In consequence of this he was alienated from the society of his friends, counsellors, kinsmen, relatives, not to speak of his townsmen and countrymen. In consequence he had to renounce his throne and dominion and to suffer great calamities because of his passion for meat.

Mahamati, even Indra who obtained sovereignty over the gods had once to assume the form of a hawk owing to his habit-energy of eating meat for food in a previous existence; he then chased Visvakarma appearing in the guise of a pigeon, who had thus to place himself on the scale. King Sivi feeling pity for the innocent [pigeon had to sacrifice himself to the hawk and thus] to suffer great pain. Even a god who became Indra the Powerful, after going through many a birth, Mahamati, is liable to bring misfortune both upon himself and others; how much more those who are not Indra!

Mahamati, there was another king1 who was carried away by his horse into a forest. After wandering about in it, he committed evil deeds with a lioness out of fear for his life, and children were born to her. Because of their descending from the union with a lioness, (252) the royal children were called the Spotted-Feet, etc. On account of their evil habit-energy in the past when their food had been flesh, they ate meat even [after becoming] king, and, Mahamati, in this life they lived in a village called Kutiraka ("seven huts"), and because they were excessively attached and devoted to meat-eating they gave birth to Dakas and Dakinis who were terrible eaters of human flesh. In the life of transmigration, Mahamati, such ones will fall into the wombs of such excessive flesh-devouring creatures as the lion, tiger, panther, wolf, hyena, wild-cat, jackal, owl, etc.; they will fall into the wombs of still more greedily flesh-devouring and still more terrible Rakshasas. Falling into such, it will be with difficulty that they can ever obtain a human womb; how much more [difficult] attaining Nirvana!

1 The text has all this in the plural.
Such as these, Mahamati, are the evils of meat-eating; how much more numerous [evil] qualities that are born of the perverted minds of those devoted to [meat-eating]1. And, Mahamati, the ignorant and simple-minded are not aware of all this and other evils and merits [in connection with meat-eating]. I tell you, Mahamati, that seeing these evils and merits the Bodhisattva whose nature is pity should eat no meat.

If, Mahamati, meat is not eaten by anybody for any reason, there will be no destroyer of life. Mahamati, in the majority of cases (253) the slaughtering of innocent living beings is done for pride and very rarely for other causes. Though nothing special may be said of eating the flesh of living creatures such as animals and birds, alas, Mahamati, that one addicted to the love of [meat-] taste should eat human flesh! Mahamati, in most cases nets and other devices are prepared in various places by people who have lost their sense on account of their appetite for meat-taste, and thereby many innocent victims are destroyed for the sake of the price [they bring in]—such as birds, Kaurabhraka, Kaivarta, etc., that are moving about in the air, on land, and in water. There are even some, Mahamati, who are like Rakshasas hard-hearted and used to practising cruelties, 2 who, being so devoid of compassion, would now and then look at living beings as meant for food and destruction— no compassion is awakened in them.

1 Both T'ang and Wei have here a sentence to the following effect: "Those who do not eat meat acquire a large sum of merit."

2 According to T'ang.

It is not true, Mahamati, that meat is proper food and permissible for the Sravaka when [the victim] was not killed by himself, when he did not order others to kill it, when it was not specially meant for him. Again, Mahamati, there may be some unwitted people in the future time, who, beginning to lead the homeless life according to my teaching, are acknowledged as sons of the Sakya, and carry the Kashaya robe about them as a badge, but who are in thought evilly affected by erroneous reasonings. They may talk about various discriminations which they make in their moral discipline, being addicted to the view of a personal soul. Being under the influence of the thirst for [meat-] taste, they will string together in various ways (254) some sophistic arguments to defend meat-eating. They think they are giving me an unprecedented calumny when they discriminate and talk about facts that are capable of various interpretations. Imagining that this fact allows this interpretation, [they conclude that] the Blessed One permits meat as proper food, and that it is mentioned among permitted foods and that probably the Tathagata himself partook of it. But, Mahamati, nowhere in the sutras is meat permitted as something enjoyable, nor it is referred to as proper among the foods prescribed [for the Buddha's followers].

If however, Mahamati, I had the mind to permit [meat-eating], or if I said it was proper for the Sravakas [to eat meat], I would not have forbidden, I would not forbid, ail meat-eating for these Yogins, the sons and daughters of good family, who, wishing to cherish the idea that all beings are to them like an only child, are possessed of compassion, practise contemplation, mortification, and are on their way to the Mahayana. And, Mahamati, the interdiction not to eat any kind of meat is here given to all sons and daughters of good family, whether they are cemetery-ascetics of forest-ascetics, or Yogins who are practising the exercises, if they wish the Dharma and are on the way to the mastery of any vehicle, and being possessed of compassion, conceive the idea of regarding all beings as an only child, in order to accomplish the end of their discipline.

(255) In the canonical texts here and there the process of discipline is developed in orderly sequence like a ladder going up step by step, and one joined to another in a regular and methodical manner; after explaining each point meat obtained in these specific circumstances is not interdicted.1 Further, a tenfold prohibition is given as regards the flesh of animals found dead by themselves. But in the present sutra all [meat-eating] in any form, in any manner, and in any place, is unconditionally and once for all, prohibited for all. Thus, Mahamati, meat-eating I have not permitted to anyone, I do not permit, I will not permit. Meat-eating, I tell you, Mahamati, is not proper for homeless monks. There may be some, Mahamati, who would say that meat was eaten by the Tathagata thinking this would calumniate him. Such unwitted people as these, Mahamati, will follow the evil course of their own karma-hindrance, and will fall into such regions where long nights are passed without profit and without happiness. Mahamati, the noble Sravakas do not eat the food taken properly by [ordinary] men, how much less the food of flesh and blood, which is altogether improper. Mahamati, the food for my Sravakas, Pratyekabuddhas, and Bodhisattvas is the Dharma and not flesh2-food; how much more the Tathagata! The Tathagata is the Dharmakaya, Mahamati; he abides in the Dharma as food; his is not a body feeding on flesh; he does not abide in any flesh-food. He has ejected the habit-energy of thirst and desire which sustain all existence; he keeps away the habit-energy of all evil passions; he is thoroughly emancipated in mind and knowledge; he is the All-knower; (256) he is All-seer; he regards all beings impartially as an only child; he is a great compassionate heart. Mahamati, having the thought of an only child for all beings, how can I, such as I am, permit the Sravakas to eat the flesh of their own child? How much less my eating it! That I have permitted the Sravakas as well as myself to partake of [meat-eating], Mahamati, has no foundation whatever.

So it is said:

1. Liquor, meat, and onions are to be avoided, Mahamati, by the Bodhisattva-Mahasattvas and those who are Victor-heroes.

1 The text as it stands requires fuller explanation.

2 Amisra (mixed) in T'ang.

2. Meat is not agreeable to the wise: it has a nauseating odour, it causes a bad reputation, it is food for the carnivorous; I say1 this, Mahamati, it is not to be eaten.

3. To those who eat [meat] there are detrimental effects, to those who do not, merits; Mahamati, you should know that meat-eaters bring detrimental effects upon themselves.

4. Let the Yogin refrain from eating flesh as it is born of himself, as [the eating] involves transgression, as [flesh] is produced of semen and blood, and as [the killing of animals] causes terror to living beings.

5. Let the Yogin always refrain from meat, onions, various kinds of liquor, allium, and garlic.

6. Do not anoint the body with sesamum oil; do not sleep on a bed, perforated with spikes; (257) for the living beings who find their shelter in the cavities and in places where there are no cavities may be terribly frightened.2

7. From eating [meat] arrogance is born, from arrogance erroneous imaginations issue, and from imagination is born greed; and for this reason refrain from eating [meat].

8. From imagination, greed is born, and by greed the mind it stupefied; there is attachment to stupefaction, and there is no emancipation from birth [and death].

9. For profit sentient beings are destroyed, for flesh money is paid out, they are both evil-doers and [the deed] matures in the hells called Raurava (screaming), etc.

10. One who eats flesh, trespassing against the words of the Muni, is evil-minded; he is pointed out in the teachings of the Sakya as the destroyer of the welfare of the two worlds.

11. Those evil-doers go to the most horrifying hell; meat-eaters are matured in the terrific hells such as Raurava, etc.

12. There is no meat to be regarded as pure in three ways: not premeditated, not asked for, and not impelled; therefore, refrain from eating meat.

1 Brumi, instead of bruhi as in the text.

2 Unintelligible as far as the translator can see.

13. Let not the Yogin eat meat, it is forbidden by myself as well as by the Buddhas; those sentient beings who feed on one another will be reborn among the carnivorous animals.

14. [The meat-eater] is ill-smelling, contemptuous, and born deprived of intelligence; (258) he will be born again and again among the families of the Candala, the Pukkasa, and the Domba.

15. From the womb of Dakini he will be born in the meat-eaters' family, and then into the womb of a Rakshasi and a cat; he belongs to the lowest class of men.

16. Meat-eating is rejected by me in such sutras as the Hastikakshya, the Mahamegha, the Nirvana, the Anglimalika, and the Lankavatara.

17. [Meat-eating] is condemned by the Buddhas, Bodhisattvas, and Sravakas; if one devours [meat] out of shamelessness he will always be devoid of sense.

18. One who avoids meat, etc., will be born, because of this fact, in the family of the Brahmins or of the Yogins, endowed with knowledge and wealth.

19. Let one avoid all meat-eating [whatever they may say about] witnessing, hearing, and suspecting; these theorisers born in a carnivorous family understand this not.

20. As greed is the hindrance to emancipation, so are meat-eating, liquor, etc., hindrances.

21. There may be in time to come people who make foolish remarks about meat-eating, saying, "Meat is proper to eat, unobjectionable, and permitted by the Buddha."

22. Meat-eating is a medicine; again, it is like a child's flesh; (259) follow the proper measure and be averse [to meat, and thus] let the Yogin go about begging.

23. [Meat-eating] is forbidden by me everywhere and all the time for those who are abiding in compassion; [he who eats meat] will be born in the same place as the lion, tiger, wolf, etc.

24. Therefore, do not eat meat which will cause terror among people, because it hinders the truth of emancipation; [not to eat meat—] this is the mark of the wise.


Here Ends the Eighth Chapter, "On Meat-eating," from the Lankavatara, the Essence of the Teaching of All the Buddhas.1

1 For the phrase "The essence of the teaching of the Buddhas (sarvabuddhapravacanahridaya)," see pp. 39-40.

[CHAPTER NINE]1
(260) At that time the Blessed One addressed Mahamati the Bodhisattva-Mahasattva: Mahamati, you should hold forth these magical phrases of the Lankavatara, which were recited, are recited, and will be recited by the Buddhas of the past, present, and future. I will recite them here for the benefit of the proclaimers of the Dharma, who will retain them in memory. They are:

Tutte, tutte—vutte, vutte—patte, patte—katte, katte—amale, amale—vimale, vimale—nime, nime—hime, hime—vame, vame—kale, kale, kale, kale—atte, matte—vatte, tutte—jnette, sputte—katte, katte—latte, patte—dime dime—cale, cale—pace, pace—badhe, bandhe—ance, mance—dutare, dutare—patare, patare—arkke, arkke—sarkke, sarkke—cakre, cakre—dime, dime—hime, hime—tu tu tu tu (4)—du du du du (4)—ru ru ru ru (4)—phu phu phu phu (4)—svaha.

1 Another later addition probably when Dharani was extensively taken into the body of Buddhist literature just before its disappearance from the land of its birth. Dharani is a study by itself. In India where all kinds of what may be termed abnormalities in religious symbology are profusely thriving, Dharani has also attained a high degree of development as in the case of Mudra (holding the fingers), Asana (sitting), and Kalpa (mystic rite). When a religious symbolism takes a start in a certain direction, it pursues its own course regardless of its original meaning, and the symbolism itself begins to gain a new signification which has never been thought of before in connection with the original idea. The mystery of an articulate sound which infinitely fascinated the imagination of the primitive man has come to create a string of meaningless sounds in the form of a Dharani. Its recitation is now considered by its followers to produce mysterious effects in various ways in life.

(261) These, Mahamati, are the magical phrases of the Lankavatara Mahayana Sutra: If sons and daughters of good family should hold forth, retain, proclaim, realise these magical phrases, no one should ever be able to effect his descent upon them. Whether it be a god, or a goddess, or a Naga, or a Nagi, or a Yaksha, or a Yakshi, or an Asura, or an Asuri, or a Garuda, or a Garudi, or a Kinnara, or a Kannari, or a Mahoraga, or a Mahoragi, or a Gandharva, or a Gandharvi, or a Bhuta, or a Bhuti, or a Kumbhanda, or a Kumbhandi, or a Pisara, or a Pisaci, or an Austaraka, or an Austaraki, or a Apasmara, or an Apasmari, or a Rakshasa, or a Rakshasi, or a Daka, or a Dakini, or an Aujohara, or an Aujohari, or a Kataputana, or a Kataputani, or an Amanushya, or an Amanushyi, —no one of these will be able to effect his or her descent [upon the holder of these magical phrases]. If any misfortune should befall, let him recite the magical phrases for one hundred and eight times, and [the evil ones] will, wailing and crying, turn away and go in another direction.

I will tell you, Mahamati, other magical phrases. They are:

Padme, padmadeve—hine, hini, hine—cu, cule, culu, cule (262)—phale, phula, phule—yule, ghule, yula, yule—ghule, ghula, ghule—pale, pala, pale—munce, munce, munce—cchinde, bhinde, bhanje, marde, pramarde, dinakare—svaha.

If, Mahamati, any son or daughter of good family should hold forth, retain, proclaim, and realise these magical phrases, on him or her no [evil beings] should be able to make their descent. Whether it be a god, or a goddess, or a Naga, or a Nagi, or a Yaksha, or a Yakshi, or an Asura, or an Asuri, a Garuda, or a Garudi, or a Kinnara, or a Kinnari, or a Mahoraga, or a Mahoragi, or a Gandharva, or a Gandharvi, or a Bhuta, or a Bhuti, or a Kumbhanda, or a Kumbhandi, or a Pisaca, or a Pisaci, or an Austaraka, or an Austaraki, or an Apasmara, or an Apasmari, or a Rakshasa, or a Rakshasi, or a Daka, or a Dakini, or an Aujohara, or an Aujohari, or a Kataputana, or a Kataputani, or an Amanushya, or an Amanushyi—no one of these will be able to effect his or her descent upon [the holder of these magical phrases]. By him who will recite these magic phrases, the [whole] Lankavatara Sutra will be recited. (263) These magic phrases are given by the Blessed One to guard against the interference of the Rakshasas.


Here Ends the Ninth Chapter Called "Dharani" in the Lankavatara.



[SAGATHAKAM]1
(264)    	Listen to the wonderful Mahayana doctrine,
Declared in this Lankavatara Sutra,
Composed into verse-gems,
And destroying a net of the philosophical views.

At that time Mahamati the Bodhisattva-Mahasattva said this to the Blessed One:2

1. (Chapter II, verse 1.)

2. (Chapter II, verse 3.)

3. (Chapter II, verse 2.)

4, 5. (Chapter II, verses 6, 7.)

(265) 6. (Chapter II, verse 8.)3

7, 8. (Chapter II, verses 151, 152.)

9. (Chapter II, verse 178.)

1 This section entitled, "Sagathakam," consists entirely of verses. It is probable that it was added later into the text. The subjects treated are many and varied, including those that have never appeared in the text. The verses are in a most confused condition, and it is frequently quite difficult to disentangle them and give them a semblance of order. The reader may use his own judgment in the matter.

2 This remark refers only to the first six verses. The Chinese translations have here the following: "At that time the Blessed One wishing to declare again the deep signification of the Sutra uttered the following verses." The verses enumerated in the Sanskrit text are 884, out of which about 208 are repetitions of those which have already appeared in the main text. These repetitions are systematically excluded in T'ang, while Wei, with a few exceptions, repeats them all. In this English translation I have followed the method of T'ang. When we know more about the historical circumstances of the compilation of the various sutras we may be able to see how these repetitions came to be inserted here and also may learn something regarding the relation which this "Sagathakam" section stands to the preceding part of the Sutra.

3 These verses are not repeated in the same order as they are in the prose section of the text. There are some omissions, too. These irregularities take place throughout the "Sagathakam, " showing that the verses were originally an independent body.

10. These individual objects are not solid [realities]; they rise because of imagination; as the imagination itself is empty, what is imagined is empty.

11. (Chapter II, verse 149.)

12. (Chapter II, verse 154.)

13. By wrong discrimination the Vijnana[-system] rises; severally as eightfold, as ninefold,1 like waves on the great ocean.

14. The root is constantly nourished by habit-energy, firmly attached to the seat; (266) the mind moves along with an objective world as iron is drawn by the loadstone.

15. The original source on which all sentient beings are dependent is beyond theorisation; all doings cease and emancipation obtains, knowing and known are transcended.

16. In the Samadhi known as Maya-like, one goes beyond the ten stages of Bodhisattvaship; one who is removed from thought and knowledge perceives the Mind-king.

17. When a "turning-back" takes place in the mind, one abides permanently in the palace of lotus-form, which is born of the realm of Maya.

18. Abiding in it one attains a life of imagelessness, and, like a many-coloured jewel, performs religious deeds for all beings.

19. Except for discrimination, there is neither Samskrita (or things made) nor Asamskrita (or things not made); the ignorant hold on to them as a barren woman does to the child of her dream; what fools they are!

20. Let it be known that without self-nature, unborn, and empty are a personal soul, the Skandha-continuity, causation, the Dhatus, and [the notion of] existence and non-existence.

21. To me teaching is an expedient, but I do not teach external signs; the ignorant because of their attachment to existence seize on signified and signifying.

22. A knower of all things is not an all-knower, and all is not within all; the ignorant discriminate and [think] "I am the enlightened one in the world"; but I am not enlightened nor do I enlighten others.

1 This requires attention. The Sutra itself maintains a system of eight Vijnanas, and not a ninefold one, which is a later development.

(267) 23. (Chapter II, verse 156.)

24. (Chapter II, verse 143 and the first half of 144.)

25. (Chapter II, verse 179.)1

26. (Chapter II, verse 181.)

27. These things are empty, without self-nature, and unborn, like Maya, like a dream, and their being and non-being is unobtainable.

28. One self-nature (svabhava) I teach, which is removed from speculation and thought-construction, which belongs to the exquisite [spiritual] realm of the wise, removed from the two Svabhavas [i. e., the Parikalpita and the Paratantra].

(268) 29. Though multitudinousness of things has no [real] existence as such, they appear to the intoxicated as like fire-flies because of their constitutional disturbance; likewise is the world essentially [appearance].

30. As Maya is manifested depending on grass, wood, and brick, though Maya itself is non-existent, so are all things essentially [mere appearances].

31. There is neither seizing nor seized, neither bound nor binding; all is like Maya, like a mirage, like a dream, like an affected eye.

32. When the truth-seeker sees [the truth] devoid of discrimination and free from impurities, then he is accomplished in his contemplation; he sees me, there is no doubt.

33. In this there is nothing of thought construction; it is like a mirage in the air; those who thus see all things, see nothing whatever.2

34. In causation which governs being and non-being things do not originate; in the triple world the mind is perturbed, therefore multiplicities appear.

1 Omit the line in parentheses.

2 This verse and the following one do not appear in T'ang, and they are also missing in the prose section.

35. The world is the same as a dream, and so are the multiplicities of things in it; [the wise] see property, touch, death, a world-teacher, and work as of the same nature.1

36. This mind is the source of the triple world; when the mind goes astray there appears this world and that; (269) recognising the world as such, as it is non-existent, [a wise man] does not discriminate a world.

37. The ignorant because of their stupidity see [an objective world] as taking its rise and disappearing, but he who has transcendental knowledge sees it neither rising nor disappearing.

38. Those who are always above discrimination, in conformity with truth, and removed from mind and its belongings, are in the celestial palace of Akanishtha where all evils are discarded.

39. Such attain the powers, psychic faculties, and self-control, are thoroughly adept in the Samadhis, and are there [in the heaven] awakened to enlightenment; but the transformed ones are awakened here [on earth].

40. The Buddhas appear on earth in their innumerable transformation-bodies beyond calculation, and everywhere the ignorant following them listen to the Dharma.

41. [There is one thing which is] released from [such conditions of existence as] beginning, middle, and ending, removed from existence and non-existence, all-pervading, immovable, pure, and above multiplicity, and [yet] producing multiplicity.

42. There is an essence2 entirely covered by thought-constructions and hidden inside all that has body; because of perversion there is Maya; Maya, [however], is not the cause of perversion.

43. Even because of the mind being deluded, there is a somewhat [perceived as real]; being bound up with the two Svabhavas there is the transformation of the Alayavijnana.

1 For the last quarter Wei has: "The honoured one of the world preaches these doings." T'ang: "The person who perceives this well will be honoured by the world."

2 Gotra (眞性) according to T'ang.

(270) 44. The world is no more than thought-construction, and there rages an ocean of views as regards ego and things (dharma); when the world is clearly perceived as such and there takes place a revulsion1 [in the mind], this [one] is my child who is devoted to the truth of perfect knowledge.

45. Things are discriminated by the ignorant as heat, fluidity, motility, and solidity; they are, however, unrealities asserted; there is neither signified nor signifying.

46. But this body, form (samsthana) and senses are made of the eight substances; deluded in the cage of transmigration, the ignorant thus discriminate this phenomenal world (rupa).

47. In the intermingling of causes and conditions, the ignorant imagine the birth [of all things]; but as they do not understand the truth, they go astray in this abode of the triple world.

48. (Chapter II, verse 146.)

(271) 49. What is known as multiplicity-seeds multiply in the mind (citta); in what is revealed, the ignorant imagine birth and are delighted with dualism.

50. Ignorance, desire, and karma—they are the causes of mind and its belongings;2 as they evolve thus [relatively], they are [recognised] by me to be Paratantric.

51. When the field of mentation gets confused, they imagine that there is something [real] to take hold of; in this imagination there is no perfect knowledge, it is false imagination rising from delusion.

52. When bound in conditions there evolves a mind in all beings; when released from conditions, I say, I see no [mind rising].

53. When the mind, released from conditions and unsupported by thought of self, abides no longer in the body, to me there is no objective world.

54 and 55. (Chapter II, verses 147 and 148.)

56. (Chapter II, verse 99.)

1 Paravritti, turning-over, or turning-up, or turning-back.

2 Read cittacaittanam karakam.

(272) 57. So the flood of the Alayavijnana is always stirred by the winds of objectivity (vishaya), and goes on dancing with the various Vijnana-waves.

58. Because there is that which is seized and that which seizes, mind rises in all beings; there are no such signs visible [in the world] as are imagined by the ignorant.

59. There is the highest Alayavijnana, and again there is the Alaya as thought-construction (vijnapti); I teach suchness (tathata) that is above seized and seizing.

60. Neither an ego, nor a being, nor a person exists in the Skandhas; [there is birth when] the Vijnana is born, and [cessation when] the Vijnana ceases.

61. As a picture shows highness and lowness while [in reality] there is nothing of the sort in it; so in things existent there is thingness seen [as real] while there is nothing of the sort in them.

62. The visible world (drisyam) has always the appearance of the city of the Gandharvas and that of fata morgana; it is to be regarded as such, but it does not thus exist to the transcendental wisdom [of the wise].

63 and 64. (Chapter III, verses 79 and 80.)

65. A proposition [is established] by means of conditions, reasons, and examples, (273) such as a dream, the Gandharva's [castle, fire-]wheel, mirage, the moon, the sun.

66. By such examples as flame, hair, etc., I teach that birth is something not to be recognised really as such;1 the world is something imagined, empty like a dream, or Maya, which is error.

67. The triple world has nowhere to place itself, either within nor without, it is thus [homeless]; seeing that all beings are unborn, there grows a full acceptance of the truth that nothing is ever born (kshanti-anutpatti).

68. He will then attain the Samadhi called Maya-like, the will-body, the psychic faculties, the self-mastery, the various powers belonging to the Mind.

69. All things existent are unborn, empty, and without self-substance; and the delusion about them rises and ceases in accordance with conditions.

1 Here I have followed T'ang.

70. Depending upon the Mind, there appears [within] a mind and, without a world of individual objects (rupina); this and no other is an external world which is imagined by the ignorant.

71. This heap of bones, the Buddha-image, the analysis of the elements—[these are subjects of meditation]; by means of mental images (prajnapti) good students handle the various aspects of the world.

72. Body, abode, and property are three representations (vijnapti) seized upon [as objects]; the will, [the desire] to hold, the discrimination of these representations are the seizing agents.

(274) 73. As long as those philosophers who get confused in their reasonings and who are unable to go beyond the realm of words, distinguish the discriminating from the discriminated—so long they do not see [the truth] of suchness.

74. When the Yogin by means of his transcendental wisdom understands that all things existent have no self-substance, he thus attains calmness and establishes himself in the state of no-form (animitta).

75. As an object painted black is taken by the unwise to be a cock, so by the ignorant who do not know, the triple vehicle is understood in like manner.

76. There are no Sravakas, no Pratyekabuddhas here; if, however, one recognises the form of a Buddha, of a Sravaka, this is a transformed manifestation of the Bodhisattva whose nature is compassion itself.

77. The triple world of existence is no more than thought-construction, which is discriminated by the twofold Svabhava [of imagination and relative knowledge]; but when [within the mind] a turning-away from the course of sense-objects (dharma) and the ego-soul (pudgala) takes place, then we have [the truth of] suchness (tathata).

78. The sun, the moon, the lamp-light, the elements, and the gems, —each functions in its own way without discrimination; and so does the Buddha's nature work on its own accord.

79. (Chapter II, verse 51.)

80. Things known as defiled or as pure are like hairnets [that is, wrongly perceived by the dim-eyed]; (275) they [really] have nothing to do with such notions as birth, abiding, and disappearance, or as eternity and non-eternity.

81. It is like a drugged man whoever he is, who sees the world in golden colours; though there is no gold, for him the earth has changed into gold.

82. The ignorant, thus defiled since beginningless time with the mind and what belongs to it, apprehend existing things to be really such as they appear to be; though in fact they owe their origin to Maya or a mirage.

83. One seed and no-seed are of the same stamp, and one seed and all seed also; and in one mind you see multiplicity.

84. When one seed is made pure, there is a turning into a state of no-seed; the sameness comes from non-discrimination; from superabundance there is birth and general confusion from which there grows a multitude of seeds, hence the designation all-seed.1

85. (Chapter II, verse 140.)

86. (Chapter III, verse 52.)

87. When the self-nature of existence is understood there is no need of keeping off the delusion; no-birth is the self-nature of existence, seeing thus one is released.

(276) 88. (Chapter II, verse 170.)

89. (Chapter II, verse 144.)

90. (Chapter II, verse 141.)

91. (Chapter III, verse 48.)

92. (Chapter II, verse 136.)

93. When the mind is evolved, forms begin to manifest themselves; really [if] no minds, no forms; the mind is due to [the accumulation of] delusions since beginningless past; then the Yogin by his transcendental wisdom sees the world shorn of its appearances (abhasa).2

1 The two verses 83 and 84 on "seed" (bija) require fuller explanation to make them more intelligible.

2 The first line of verse 94 properly belongs to the preceding verse.

94. (Chapter III, verse 53.)

(277) 95. The Gandharva's air-castle, Maya, a hair-circle, and a fata morgana, —they are non-entities yet they appear as if they were entities; the nature of an objective existence is thus to be regarded.

96. Nothing has ever been brought into existence, all that is seen before us is delusion; it is due to delusion that things are imagined to have come into existence, the ignorant are delighted with the dualism of discrimination.

97. As memory [or habit-energy, vasana] grows in various forms the Mind is evolved like the waves; when memory is cut off, there is no evolving of Mind.

98. The Mind is evolved dependent upon a variety of conditions, just as a painting depends upon the wall [on which it is painted]; if otherwise why is not the painting produced in the air?1

99. If Mind evolves at all depending on individual forms as conditions, then Mind is condition-born, and the doctrine of Mind-only will not be held true.

100. Mind is grasped by mind, it is not a something produced by a cause; Mind is by nature pure, memory (habit-energy) has no existence in [mind which is like] the sky.

101. An individual mind is evolved by clinging to Mind in itself; there is no visible world outside [Mind itself]; therefore, [it is declared that] Mind-only exists.

(278) 102. Mind (citta2) is the Alayavijnana, Manas is that which has reflection as its characteristic nature, it apprehends the various sense-fields, for which reason it is called a Vijnana.

1 The Sanskrit as it stands is unintelligible; I have followed the T'ang. This gatha may be regarded as a question to which the following few verses are a reply.

2 Citta which is generally translated "mind," either with the "m" capitalised or not, is used in this text in two different senses. When it stands in the series of Citta, Manas, and Vijnanas, it means the empirical mind. It is also used in a general sense meaning mentation. Besides this, citta has an absolute sense denoting something that goes beyond the realm of relativity and yet that lies at the foundation of this world of particulars. When the Lanka speaks of "Mind-only," it refers to this something defined here. It is important to keep this distinction in mind. See also my Studies in the Lankavatara, p. 176 and elsewhere.

103. Citta is always neutral; Manas functions in two ways; the functioning Vijnana is either good or bad.

104. (Chapter II, verse 132.)

105-109. (Chapter IV, verses 1-5.)

(279) 110. In self-realisation itself there are no time[-limits]; it goes beyond all the realms belonging to the various stages; transcending the measure of thought, it establishes itself as the result [of discipline in the realm] of no-appearance.

111. That non-existence and existence is recognised, and multiplicity too, is due to erroneous attachment of the ignorant; the error [is to see] multiplicity.

112. If there is non-discriminative knowledge, it is not in accord with reason to say that [individual] realities (vastu) exist; because of Mind, there are no individual forms (rupani), and, therefore, we speak of non-discriminative [knowledge].

113. The sense-organs are to be known as Maya, the sense-fields resemble a dream; actor, act, and acting—they do not at all [in reality] exist.1

114. (Chapter II, v. 133, v. 176.)

115. (Chapter II, v. 130, v. 177.)

116(280)-117. (Chapter II, vv. 9 and 10.)

118. (Chapter II, v. 174.)

119. (Chapter II, v. 173.)

120. According to worldly knowledge (samvriti) everything exists, but in ultimate truth (paramartha) none exists; in ultimate truth, indeed, one sees that all things are devoid of self-substance. Although there is no self-substance, there rises something which one perceives [as objective reality] — this is called worldly knowledge.

121. If things are regarded as existing by themselves, they exist because of their being so designated in words; if there were no words to designate their existence, they are not.

1 This verse is missing in Wei.

122. That which exists only as word and not as reality —such is not to be found even in worldly knowledge; this comes from the nature of reality being erroneously understood, for no such perception is possible.

123. If such errors were granted, it would not be possible to talk about the non-existence of self-substance; (281) as the nature of reality is erroneously understood, there is something perceived where there is really no self-substance; all is indeed non-existent.

124. What is seen as multiplicity is the mind saturated with the forms of evil habits; because of mental delusions one clings to forms and appearances regarding them as objective [realities].

125. Discrimination is cut asunder by non-discriminating discrimination; the truth of emptiness is seen into by non-discriminating discrimination.

126. Like an elephant magically created, like golden leaves in a painting, the visible world is to the people whose minds are saturated with the forms of ignorance.

127-128. (Chapter II, vv. 168 and 169.)

129. As a man whose eye is affected with a cataract perceives a hair-circle because of his delusion, so the ignorant perceive an objective world rising with its various aspects.

130. (Chapter II, v. 150.)

(282) 131. Discrimination, that which is discriminated, and the setting up of discrimination; binding, that which is bound, and its cause: these six are conditions of liberation.

132. There are no stages [of Bodhisattvaship], no truths, no [Buddha-]lands, no bodies of transformation; Buddhas. Pratyekabuddhas, Sravakas are [products of] imagination.

133. (Chapter II, v. 139.)

134. Mind is all, it is found everywhere and in every body; it is by the evil-minded that multiplicity is recognised, there are no [recognisable] marks where Mind-only is.

135-137. (Chapter III, vv. 35, 36, 37.)

138. The constructing of appearances (nimitta) created by delusion is the characteristic mark of Paratantra (dependence) knowledge; (283) the giving of names to these appearances [regarding them as real individual existences] is characteristic of the imagination.1

139. When the constructing of appearances and names, which come from the union of conditions and realities, no more takes place, we have the characteristic mark of perfected knowledge (parinishpanna).2

140. The world is everywhere filled with Buddhas of Maturity,3 Buddhas of Transformation,4 beings, Bodhisattvas, and [Buddha-]lands.

141. The Issuing5[-Buddhas], Dharma[-Buddhas], Transformation[-Buddhas] and those that appear transformed—they all come forth from Amitabha's Land of Bliss.

142. What is uttered by Buddhas of Transformation and what is uttered by Buddhas of Maturity constitute the doctrine fully developed in the sutras, whose secret meaning you should know.

143. What is uttered by the Bodhisattvas and what is uttered by the teachers—they are both what is uttered by the Buddhas of Transformation and not by the Buddhas of Maturity.

144. All these individual objects (dharmas) have never been born, but they are not exactly non-existent either; they resemble the Gandharva's castle, a dream, and magical creations.

145. Mind is set in motion in various ways, and mind is liberated; mind rises in no other way, and mind thus ceases.

1 Generally parikalpita, but here vikalpita.

2 This is the reading of T'ang, but I suggest the following: "When the constructing of names and appearances no more takes place in it, there are only causal signs indicative of reality—this is the characteristic mark of perfected knowledge." Both Wei and T'ang here understand sanketa in the sense of "union."

3 Vaipakika.

4 Nairmanika.

5 Nisyanda.

146. The mind of all beings is that which perceives something like objective reality, and this mind is the product of imagination; (284) in Mind-only there is no objective world; when one is released from discrimination there is liberation.

147. Brought together by the evil habit of erroneous reasoning, discrimination asserts itself; hence the evolution of this fallacious world.

148. [Relative] knowledge (vijnana) takes place where there is something resembling an external world; [transcendental] knowledge (jnana)1 belongs to the realm of Suchness. When a turning-back (paravritta) takes place, there is a state of imagelessness, which is the realm of the wise.

149. (Chapter II, v. 161.)

150. By reason of false imagination (parikalpita) all things existent are declared unborn; as people take refuge in relative knowledge (paratantra), they get confused in their discriminations.

151. When relative knowledge is purified by keeping itself aloof from discrimination, and detached from imagination, there is a turning-back to the abode of suchness.

152. Do not discriminate discrimination, there is no truth in discrimination; [this world of] delusion is discriminated as to that which is perceived and that which perceives, but in reality there is no such dualism in it; it is an error to recognise an external world, [the conception of] self-substance is due to imagination.

(285) 153. Imagining by this imagination, self-substance is conceived to rise by the conditions of origination (pratyayodbhava); an external world is recognised in distortion, there is [in fact] no such external world, but just the Mind.

154. To those who see [the world] clearly and properly, the separation between that which perceives and that which is perceived ceases; there is no such external world as is discriminated by the ignorant.

1As to the distinction between Jnana and Vijnana see p.135 et seq.

155. When the Mind is agitated by habit-energy (or memory) there rises what appears to be an external world; when the dualistic imagination ceases there grows [transcendental] knowledge (jnana), the realm of suchness, the realm of the wise, which is free from appearances and beyond thought.1

156. (Chap. II, v. 134; Chap. VI, v. 3.)

157. From the union of mother and father, the Alaya gets connected with Manas; like a rat in a pot of ghee, the red together with the white grows up.

158. Through the stages of Pesi, Ghana, and Arbuda, the boil grows—an unclean mass bearing a variety of karma; nourished by the wind of karma and the four elements, it comes to maturity like a fruit.

159. The five, the five, and the five; and the sores are nine; (286) nails, teeth, and hair are supplied; when ready to spring forth it is born.

160. When [the baby] is just born, it is like a worm growing in the dung; like a man waking from sleep, the eye begins to distinguish forms, and discrimination goes on increasing.

161. With knowledge gained by discrimination, human speech is produced from the combination of the palate, lips, and cavity; and discrimination goes on like a parrot.

162. Philosophical doctrines are definite, but the Mahayana [or Great Vehicle] is not definite, it is set in motion by the thoughts of beings; it is not an abode for those who see wrongly. The vehicle realised within my own inner self is not the realm that can be reached by dialecticians.2

163-164. After the passing of the Teacher, pray tell me who will be the bearer [of the Mahayana]? O Mahamati, thou shouldst know that there will be one who bears the Dharma, when sometime is past after the Sugata's entrance into Nirvana.

165. In Vedali, in the southern part, a Bhikshu most illustrious and distinguished [will be born]; his name is Nagahvaya, he is the destroyer of the one-sided views based on being and non-being.

1 The first line of verse 156 is a part of the preceding one. Cf. v. 148.

2 The verses are wrongly divided here, for this line properly belongs to 162 and not to 163.

166. He will declare my Vehicle, the unsurpassed Mahayana, to the world; attaining the stage of Joy he will go to the Land of Bliss.

(287) 167. (Chapter II, v. 175.)

168. In the realm of conditional origination, "there is" and "there is not" do not take place; those who imagine something real in the midst of conditional origination say, "there is" and "there is not," but these philosophical views are far away from my teaching.

169. The giving names to all things existent has always been going on for hundreds of generations past; this has been repeated, is being repeated constantly; an endless mutual discrimination is thus taking place.

170. If this designating does not take place, the whole world falls into confusion; thus names are established in order to get rid of confusion.

171. Things existent are discriminated by the ignorant in the threefold form of discrimination; there is delusion from discriminating names, from conditional origination, and from the [the notion of] being born.

172. [The philosophers argue that] the primary elements are unborn and like the sky are imperishable; but [in reality] there are no individual self-substances and the notion [itself] belongs to discrimination.

173. [Individual existences are] appearances, images, like Maya, like a mirage, a dream, a wheel made by a revolving fire-brand, the Gandharva's [castle], an echo—they are all born in the same manner.

(288) 174. Non-duality, suchness, emptiness, ultimate limit, essence (dharmata), non-discrimination, —all these I teach as belonging to the aspect of perfected knowledge (parinishpanna).

175. Language belongs to the realm of thought, the truth becomes [thus] wrongly [represented]; transcendental knowledge (prajna) being discriminated by thought falls into a duality; therefore, transcendental knowledge is something not imagined.

176-177. (Chap. III, vv. 9 and 10.)

178. The whole existence is not perceived by the ignorant as it is perceived by the wise; the whole existence as it is perceived by the wise, has no marks [of individuation].

179. As a spurious necklace, not of gold though looking like it, is imagined by the ignorant to be of [genuine] gold, so all things are imagined by those who reason wrongly.

180. (Chapter III, v. 11.)

181. Things have no beginning, no end; they are abiding in the aspect of reality; (289) there is no creator, nothing doing in the world, but the logicians do not understand.

182. Whatever things that are thought to have been in existence in the past, to come into existence in the future, or to be in existence at present, —all such are unborn.

183-184. (Chap. III, vv. 44 and 45.)

185. This [world] is just a sign1 indicative of reality (dharmata); apart from the sign, nothing is produced, nothing is destroyed.

186-187. (Chap. II, vv. 159 and 160.)

188-189. (Chap. III, vv. 1 and 2.)

(290) 190. Existence in its conditional relations cannot be [described] as unity or diversity; it is just in a general way of speaking that there is birth, cessation, and destruction.

191. Emptiness unborn is one thing, emptiness born is another; emptiness unborn is the better, [because] emptiness born leads to destruction.

192. Suchness, emptiness, the limit, Nirvana, and the Dharmadhatu, the various will-made bodies, —these I point out as synonymous.

193. Those who discriminate purity according to the Sutras, Vinayas, and Abhidharmas, follow books and not the inner meaning; they are not established in egolessness.

194-196. (Chap. III, vv. 12-14.)

(291) 197. The visible world is likened to the hare's horns as long as all beings go on discriminating; those who discriminate are deluded just like a deer running after a mirage.

1 Sanketa; see also verse 139.

198. By clinging to discrimination, [more] discrimination goes on; when the cause of discrimination is put away, one is disengaged therefrom.

199-200. (Chap. III, vv. 54 and 55.)

201. Transcendental knowledge is deep, exalted, far-reaching, and perceives all the Buddha-countries; this I teach for the sons of the Victorious One; for the Sravakas I teach transitoriness.

202. The triple existence is transitory, empty, devoid of the ego and what belongs to it; thus I teach the doctrine of generality to the Sravakas.

203. Not to be attached to anything existent, truly knowing what the truth of solitude is, is to walk all alone; the fruit of Pratyekabuddhahood which is above speculation is what I teach.

204. External objects are imagined, those endowed with corporeality are dependent on relative knowledge; being deluded they see not themselves, therefore a mind is evolved.

205(292)-206. (Chap. IV, vv. 6 and 7.)

207 and 208. (Chapter III, verses 56 and 57.)

209. (Chapter II, verse 153.)

210. (Chapter II, verse 150.)

211. There are four psychic powers: that which comes from the maturing [of the disciplinary exercises], that which comes from the sustaining power of the Buddhas, that which rises from entering into the various paths of living beings, and that which is obtained in a dream.

212. The psychic power which is obtained in a dream, that which comes from the power of the Buddhas, and that which has its birth by entering the various paths of beings —these powers are not1 born of the maturing [of the disciplinary exercises].

(293) 213. The mind being influenced by habit-energy, there rises a something resembling real existence (bhavabhasa); as the ignorant do not understand, it is said that there is the birth [of realities].

1 Read after the Chinese and Tibetan versions. Not vijnana-vipakajah, but 'bhijna na vipakajah.

214. As long as external objects (bahyam)1 are discriminated as possessing individual marks, the mind is confused (vimuhyate)2 being unable to see its own delusion.

215. Why is birth spoken of? Why is not the perceived world spoken of? When the perceived world, which has no existence, is yet perceived as existing, what is that which is spoken of? To whom is it? and why?

216. The Citta in its essence is thoroughly pure, the Manas is defiled, and the Manas is with the Vijnanas, habit-energy is always casting out [its seeds].

217. The Alaya is released from the body, the Manas solicits the [various] paths of existence; the Vijnana is deluded with something resembling an objective world, and perceiving it is befooled.3

218. What is seen is one's own mind, an objective world exists not; when one thus perceives [that existence is] an error,4 one even gets into suchness.

219. The [spiritual] realm attained by Dhyana-devotees, karma, and the exalted state of the Buddhas—these three are beyond thought, they belong to the Vijnana-5 realm that surpasses thought.

(294) 220. The past and the future, Nirvana, a personal ego, [space6], words, —of these I talk because of worldly convention, but ultimate reality is beyond the letter.

221. The two vehicles7 and the philosophers are one in their dependence on [wrong] views; they are confused in regard to Mind-only, and imagine an external existence.

222. The enlightenment attained by the Pratyekabuddhas, Buddhahood, Arhatship, and the seeing of the Buddhas—these are the secret seeds that grow in enlightenment; but it is accomplished in a dream.8

1 After the Chinese.

2 After Wei.

3 Pralubhyate, "greedily attached," according to Wei and T'ang.

4 Bhranti, "a delusion," "an external world."

5 Should be jnana, or does it refer to the Alaya?

6 According to the Chinese.

7 Naikayikas, literally, "they who belong to the Nikaya."

8 What this verse purports to mean is difficult to gather from the contents of the Lankavatara as we have it here. The existence of such verses as this, and there are quite a number of them in the Sagathakam, suggests in one way that this verge section has no organic relation with the main text.

223. Maya, Citta (mind), intelligence,1 tranquillity, the dualism of being and non-being—where are these teachings? for whom? whence? wherefore? and of what signification? Pray tell me.

224. I teach such things as Maya, being and non-being, etc., to those who are confused in the teaching of Mind-only; when birth and death are linked together [as one], qualified and qualifying are removed.

225. Another name for Manas is discrimination (vikalpa), and it goes along with the five Vijnanas; mind seeds (cittabija) take their rise in the way images [appear in a mirror] or [waves roll on] the ocean-waters.

226. When the Citta, Manas, Vijnana cease to rise, (295) then there is the attainment of the will-body and of the Buddha-stage.

227. Causation, the Dhatus, Skandhas, and the self-nature of all things, thought-construction, a personal soul, and mind—they are all like a dream, like a hair-net.

228. Seeing the world as like Maya and a dream, one abides with the truth; the truth, indeed, is free from individual marks, removed from speculative reasoning.

229. The inner realisation attained by the wise always abides in a state of no-memory2; it leads the world to the truth as it is not confused with speculative reasoning.

230. When all false speculation subsides, error no more rises; as long as there is discriminative knowledge,3 error keeps on rising.

231. The world is empty and has no self-nature; to talk of permanency and impermanency is the view maintained by followers of birth and not by those of no-birth.

232. [The philosophers] imagine the world to be of oneness and otherness, of bothness [and not-bothness], and [to have risen] from Isvara, or spontaneously, or from time, or from a supreme spirit, or other causal agency.

1 The Chinese read gati (path or course), and not mati.

2 Asmara, T'ang.

3 Jnana for prajna.

233. The Vijnana which is the seed of transmigration is not evolved when this visible world is [truly] recognised; like a picture on a wall, it disappears when [its nature] is recognised.

(296) 234. Like figures in Maya, people are born and die; in the same way the ignorant because of their stupidity [imagine] there really is bondage and release.

235. The duality of the world, inner and outer, and things subject to causation—by distinctly understanding what they are, one is established in imagelessness.

236. The mind (citta) is not separate from habit-energy, nor is it together with it; though enveloped with habit-energy the mind itself remains undifferentiated.

237. Habit-energy born of the Manovijnana is like dirt wherewith the Citta, which is a perfectly white garment, is enveloped and fails to display itself.

238. As space is neither existent nor non-existent, so is the Alaya in the body, I say; it is devoid of existence as well as of non-existence.

239. When the Manovijnana is "turned over" (vyarritta), the Citta frees itself from turbidity; by understanding [the nature of] all things, the mind (citta) becomes Buddha, I say.

240. Removed from the triple continuity, devoid of being and non-being, released from the four propositions, all things (bhava) are always like Maya.

241. The [first] seven stages are mind-born and belong to the two Svabhavas; the remaining [two] stages and the Buddha-stage are the Nishpanna ("perfected knowledge").

(297) 242. The world of form, of no-form, and the world of desire, and Nirvana are in this body; all is told to belong to the realm of Mind.

243. As long as there is something attained, there is so much error rising; when the Mind itself is thoroughly understood, error neither rises nor ceases.

244. (Chapter II, verse 171.)

245. (Chapter II, verse 131.)

246. Two things are established by me; individual objects and realisation; there are four principles which constitute the dogmas of logic.

247. The error [or the world] is discriminated when it is seen as characterised with varieties of forms and figures; when names and forms are removed self-nature becomes pure which is the realm of the wise.

248. As long as discrimination is carried on, the Parikalpita (false imagination) continues to take place; but as what is imagined by discrimination has no reality, self-nature is [truly understood in] the realm of the wise.

249. The mind emancipated is truth constant and everlasting; the essence making up the self-nature of things (298) and suchness is devoid of discrimination.

250. There is reality (vastu); it is not to be qualified as pure, nor is it to be said defiled; since a mind purified leaves traces of defilement, but reality is the truth that is [absolutely] pure, belonging to the realm of the wise.

251. The world is born of causation; when it is regarded as removed from discrimination and as resembling Maya, a dream, etc., one is emancipated.

252. Varieties of habit-energy growing out of error are united with the mind; they are perceived by the ignorant as objects externally existing; and the essence of mind (cittasya dharmata) is not perceived.

253. The essence of mind is pure but not the mind that is born of error; error rises from error, therefore Mind is not perceived.

254. Delusion itself is no more than truth, truth is neither in Samskara nor anywhere else, but it is where Samskara is observed [in its proper bearings].

255. When the Samskrita is seen as devoid of qualified and qualifying, all predicates are discarded and thus the world is seen as of Mind itself.

256. When the [Yogin] enters upon Mind-only7, he will cease discriminating an external world; establishing himself where suchness has its asylum he will pass on to Mind-only.1

1 Cittamatram here and in the following verse is rendered in T'ang as 心量 (hsin-liang) and not the usual 唯心 (wei-hsin). Hsin-liang means "mind-measurement," the term used in Sung throughout for cittamatram, for in the days of Sung wei-shin had not been thought of. But why does T'ang use hsin-liang for wei-shin in this particular case while wei-shin is used in the preceding line? Does cittamatram mean here simply "mental or intellectual measurement" and is not used in the technical sense in which the term is found elsewhere in this sutra?

257. By passing on to Mind-only, he passes on to the state of imagelessness; (299) when he establishes himself in the state of imagelessness, he sees not [even] the Mahayana.1

258. The state of non-striving (anabhoga) is quiescent and thoroughly purified with the [original] vows; the most excellent knowledge of egolessness sees no [duality in the world] because of imagelessness.

259. Let him review the realm of mind, let him review the realm of knowledge, let him review the realm, with transcendental knowledge (prajna), and he will not be confounded with individual signs.

260. Pain belongs to mind, accumulation is the realm of knowledge (jnana); the [remaining] two truths2 and the Buddha-stage are where transcendental knowledge functions.

261. The attainment of the fruits, Nirvana, and the eightfold path—when all these truths are thus understood, there is Buddha-knowledge thoroughly purified.

262. The eye, form, light, space, and attention (manas) —out of this [combination] there is the birth of consciousness (vijnana) in people; consciousness is indeed born of the Alaya.

263. There is nothing grasped, nor grasping, nor one who grasps; there are no names, no objects; those who carry on their groundless discriminative way of thinking lack intelligence.

264. Name is not born of meaning, nor is meaning born of name; (300) whether things are born of cause or of no-cause, such is discrimination; have no discrimination!

265. (Chapter II, verse 145.)

1 "Not" (na) is replaced by "he" (sa) in one MS. May this be a better reading?

2 Referring to the Four Noble Truths.

266. Imagining himself to be standing on a truth, he discourses on thought-construction; oneness is not attained in five ways, and thus the truth is abandoned.1

267. Delusion (prapanca) is the evil one who is to be broken down; being and non-being is to be transcended; as one sees into [the truth of] egolessness, he has no longing for, no evil thought of, the world.

268. [The philosophers imagine] a permanently existing creator engaged in mere verbalism; highest truth is beyond words, the Dharma is seen when cessation takes place.

269. Leaning on the Alaya for support the Manas is evolved; depending on the Citta and Manas the Vijnana-system is evolved.

270. What is established by a proposition (samaropa) is a proposition; suchness is the essence of mind; when this is clearly perceived, the Yogin attains the knowledge of Mind-only.

271. Let one not think of the Manas, individual signs, and reality from the point of view of permanency and impermanency; nor let him think in his meditation of birth and no-birth.

272. They do not discriminate duality; the Vijnana rises from Alaya; (301) the oneness of meaning thus taking place is not to be known by a dually operating mind.

273. There is neither a speaker nor speaking nor emptiness, since the Mind is seen; but when the Mind is not seen there rises a net of philosophical doctrines.

274. There is no rising of the causation[-chain], nor are there any sense-organs; no Dhatus, no Skandhas, no greed, no Samskrita.

275. There is no primarily working fire;2 no working done, no effects produced, no final limit, no power, no deliverance, no bondage.

1 The reference is not clear.

2 T'ang has, "karma and its effects"; while Wei has, "karma in work."

276. There is no state of being to be called neutral [or inexplicable] (avyakrita); there is no duality of dharma and adharma; there is no time, no Nirvana, no dharma-essence.

277. And there are no Buddhas, no truths, no fruition, no causal agents, no perversion, no Nirvana, no passing away, no birth.

278. And then there are no twelve elements (anga), and no duality either, of limit and no-limit; because of the cessation of all the notions [that are cherished by the philosophers] I declare [there is] Mind-only.

279. The passions, path of karma, the body, creators, fruitions—they are like a fata morgana and a dream; they are like a city of the Gandharvas.

280. By maintaining the Mind-only, the idea of reality is removed; by establishing the Mind-only permanency and annihilation are seen [in their proper relationship].

281. There are no Skandhas in Nirvana, nor is there an ego-soul, nor any individual signs; (302) by entering into the Mind-only, one escapes from becoming attached to emancipation.

282. It is error (dosha) that causes the world to be externally perceived as it is manifested to people; Mind is not born of the visible world; therefore, Mind is not visible.

283. It is the habit-energy of people that brings out into view something resembling body, property, and abode; Mind is neither a being nor a non-being, it does not reveal itself because of habit-energy.

284. Dirt is revealed within purity but purity itself is not soiled; as when the sky is veiled with clouds, Mind is invisible [when defiled with error].

285. 	(	Chapter	 III,	 verse	 38.)
286.	(	„	II,	„	182.)
287.	(	„	III,	„	40.)
288.	(	„	III,	„	41.)
289.	(	„	II,	„	183.)
(303) 290. Mind is not born of the elements (bhuta), Mind is nowhere to be seen; it is the habit-energy of people that brings out into view body, property, and abode.1

1 This is a repetition of the latter half of verse 282 and the first half of 283. This is omitted in both T'ang and Wei, showing that the insertion is probably due to a clerical mistake.

291. All that is element-made is not form and form is not element-made; the city of the Gandharvas, a dream, Maya, an image, —these are not element-made.

292.1

293.2

294. (Chapter III, verse 43.)

295. As reality and non-reality can be predicated of existence that originates from causation, the view of oneness and otherness definitely belongs to them.

296-302. (Chapter II, verses 184-190.)

(304) 303. There are three kinds of my Sravakas: the transformed, the born of the vows, and the Sravakas disengaged from greed and anger, and born of the Dharma.

304. There are three kinds, also, of the Bodhisattvas: those who have not yet reached Buddhahood, those who manifest themselves according to the thoughts of sentient beings, and those who are seen in the likeness of the Buddha.3

305-310. (Chapter II, verses 191-196.)

(305) 311. It is a man's mind that is perceived as something resembling (samnibham) the form of a star, a cloud, a moon, a sun; and what is thus perceived by them is born of habit-energy.

312. The elements are devoid of selfhood, there is neither qualified nor qualifying in them; if all element-made objects were the elements, form (rupa) would be element-made.

1 The first half of this corresponds to the first half of Chapter III, verse 42; while the second half of 292 and the first half of 293 are practically a repetition of 290, and also of the second half of 282 and the first half of 283. Nanjo's verse divisions are to be revised I think in some places, but fearing to cause greater confusion in the numbering of the whole "Sagathakam" I have followed Nanjo.

2 The first half of 292 and the second half of 293 correspond to Chapter III, verse 42,

3 This is the T'ang reading. Another reading is: "There are three kinds of Bodhisattvas. As to the Buddhas, they have no [tangible] form, but something looking like a Buddha may be seen according to the thoughts of each sentient being."

313. The elements are uniform, there are no element-made objects in the elements; the elements are the cause; the earth, water, etc. are the result.

314. Substances and forms of thought-construction are like things born of Maya; (306) they appear like a dream and a city of the Gandharvas, they are a mirage and a fifth.1

315. There are five kinds of the Icchantika, so with the families which are five; there are five vehicles and no-vehicle, and six kinds of Nirvana.

316. The Skandhas are divided into twenty-five, and there are eight kinds of form, twenty-four Buddhas, and there are two kinds of Buddha-sons.

317. There are one hundred and eight doctrines, and three kinds of Sravakas; there is one land of the Buddhas, and so with the Buddha, there is one.

318. Likewise with emancipation; there are three forms, four kinds of mind-streams, six kinds of my egolessness, and also four kinds of knowledge.

319. Disjoined from causal agencies, removed from faulty theories, is the knowledge of self-realisation, which is the Mahayana, immovable and highest.

320. Of birth and no-birth there are eight and nine kinds; whether the attainment is instantaneous or successive, it is one realisation.

321. There are eight worlds of formlessness; Dhyana is divided into six; and with the Pratyekabuddhas and Buddha-sons, there are seven forms of emancipation.

322. There are no such things as the past, present, and future; there is neither permanency nor impermanency; doing, work, and fruition—all is no more than a dream-event.

323. From beginning to end the Buddhas, Sravakas, and Buddha-sons have never been born; (307) the mind is removed from what is visible, being always a Maya-like existence.

1 The text gives no clue to this. Is prajnaptirupam (form of thought-construction) the same as vijnaptirupam of the Abhiaharmakosa?

324. Thus the abode in the Tushita heaven, the conception, the birth, the leaving, the worldly life, the revolving of the wheel, the wandering about in all the countries. [A Buddha] is seen [doing all these things], but he is not one born of the womb.

325. Thus, for the sake of sentient beings who are wandering and moving about from one place to another, emancipation is taught, the truth, the knowledge of the [Buddha-]land, and the rising of things by causation.

326. Worlds, forests, islands, egolessness, philosophers, wanderings, Dhyanas, the vehicles, the Alaya, the attainments, the inconceivable realm of fruition,

327. Families of the moon and stars, families of kings, abodes of the gods, families of the Yakshas and Gandharvas, —they are all born of karma and are born of desire.

328. Inconceivable transformation-death is [still] in union with habit-energy; when interrupted, death is put a stop to, the net of passions is destroyed.

329. [The Bodhisattva] is not to keep1 money, grain, gold, land, goods, kine and sheep, slaves, nor horses, elephants, etc.

330. He is not to sleep on a perforated couch, nor is he to smear the ground with mud;2 he is not to have a bowl made of gold, silver, brass, or copper.

331. Let the Yogin have white cloth dyed in dark blue or brownish-red with cow-dung, or mud, or fruits, or leaves.

(308) 332. The Yogin is permitted to carry a bowl of full Magadha measure made of either stone, or clay, or iron, or shell, or quartz.

333. The Yogin whose final aim is to discipline himself may carry a curved knife four fingers long for cutting cloth; he who is intent on disciplining himself may not learn the science of mechanics.

334. The Yogin who disciplines himself in the exercises is not to be engaged in buying and selling: [if necessary] let the attendant see to it—these are the regulations I teach.

1 According to the Chinese

2 The source is unknown to the translator.

335. Thus, guarding his senses, let him have an exact understanding in the meaning of the Sutras and the Vinaya, and let him not associate with men of the world, such I call the Yogin.

336. Let the Yogin prepare his abode in an empty house, or a cemetery, or under a tree, or in a cavern, or among the straw, or in an open place.

337. Let [the Yogin] dress himself in three garments, whether in the cemetery or any other place; if anyone should voluntarily give him a garment—let him accept it.

338. When he goes about begging food, let him look ahead not more than the length of a yoke; let him conduct himself in the way bees treat flowers.

339. When the Yogin finds himself in a large company, in the confusion of a company, or with Bhikshunis [women-mendicants], this is not a desirable relationship for Yogins; for it means to share a livelihood with them.

340. The Yogin, whose aim is to discipline himself in the exercise, (309) is not to approach for his food kings, princes, ministers of state, or persons of rank.

341. In houses where a death or a birth has taken place, or in the houses of friends and relatives, or where Bhikshus and Bhikshunis are mixed together, it is not proper for the Yogins to take their food.

342. In the monasteries food is always regularly cooked, and when it is purposely prepared [somewhere else], it is not proper for the Yogins to take their food.

343. The Yogin should regard the world as removed from birth and death, as exempt from the alternation of being and non-being, though it is seen in the aspect of qualified and qualifying.

344. When birth [and death] is not discriminated, the Yogin before long will attain the Samadhi, the powers, the psychic faculties, and the self-mastery.

345. The Yogin should not cherish the thought that the world exists from such causal agents as atoms, time, or supreme soul; nor that it is born of causes and conditions.

346. From self-discrimination the world is imagined, which is born of varieties of habit-energy; let the Yogin perceive existence as always like unto Maya and a dream.

347. The [true] insight is always removed from assertions as well as from negations; let not [the Yogin] discriminate the triple world which appears as body, property, and abode.

348. Not thinking how to obtain food and drink, but holding his body upright, let him pay homage over and over again to the Buddhas and Bodhisattvas.

349. Gathering truth from the Vinaya, from the teachings in the Sutras, let the Yogin have a clear insight into the five Dharmas, Mind itself, and egolessness.

(310) 350. The Yogin should have a distinct understanding of the undefiled truth of self-realisation and as to what the stages [of Bodhisattvahood] and the Buddha-stage are and be anointed on the great lotus [seat].

351. Wandering through all the paths, he becomes averse to existence, and directing his steps toward some quiet cemetery he will begin various practices.

352-354. (Chapter II, verses 162-164.)

355. [According to the philosophers] there is a reality born of no-cause, neither permanent nor subject to annihilation, and removed from the alternatives of being and non-being, and this is imagined by them to be the Middle Path.

356. They imagine the theory of no-cause but their no-cause is nihilistic; as they fail to understand [the real nature of] external objects they destroy the Middle Path.

357. The attachment to existence is not abandoned for the fear of being nihilistic, and they try to teach the Middle Path by means of assertion and negation.

(311) 358. When Mind-only is understood, external objects are abandoned and discrimination no more takes place; here the Middle Path is reached.

359. There is Mind-only, there is no visible world; as there is no visible world, [Mind] is not risen;1 this is taught by myself and other [Tathagatas] to be the Middle Path.

1 After T'ang. Wei has: "Apart from Mind there is no rising." No rising of a visible world?

360. Birth and no-birth, being and non-being, —these are all empty; there is no self-nature in all things; the duality is not to be cherished.

361. Where there is no possibility of discrimination taking its rise, the ignorant imagine there is emancipation; but as there is no understanding [in them] as to the rise of a mind, how can they destroy their attachment to duality!1

362. As it is understood that there is nothing but what is seen of the Mind, the attachment to duality is destroyed; knowledge, indeed, is the abandonment, not the destruction of the discriminated.

363. As it becomes thoroughly known that there is nothing but what is seen of the Mind, discrimination ceases; as discrimination ceases, suchness is removed from intellection (citta).2

364. If a man, seeing the rise [of all things], yet perceives that Nirvana is devoid of the faults of the philosophers, this is the Nirvana as held by the wise, because of its not being annihilation.

365. To realise this is said by myself and [other] Buddhas to be [the attainment of] Buddhahood; if there is any other discrimination one is committed to the philosophers' views.

366. Nothing is born, and yet things are being born; nothing dies and yet things are passing away; (312) all over millions of worlds what is seen simultaneously is like a lunar reflection in water.

367. Unity being transformed into plurality, rain falls and fire burns; as a mind is changed into [many] thoughts, they declare that there is Mind-only.

368. Mind is of Mind-only, no-mind is also born of Mind; when understood varieties of forms and appearances are of Mind-only.

369. By assuming Buddha[-forms], Sravaka-forms, Pratyekabuddha-appearances, and varieties of other forms, they declare Mind-only.

1 The text as it stands is difficult to understand. I follow T'ang.2 Cf. Chapter III, verses 25, and the "Sagathakam," verse 651.

370. For the sake of beings [the Buddhas] show forms by means of no-form, from the world of no-form and of form down to the hells where hell-dwellers are; and all this originates from Mind-only.

371. When a [spiritual] revulsion [takes place in them], they will attain the Samadhi called Maya-like, the will-body, the ten stages, the self-mastery.

372. On account of self-discrimination which causes errors and sets false reasonings in motion, the ignorant are bound up with ideas in what they see, hear, think, or understand.

373. (Chapter II, verse 197.)

374. (Chapter II, verse 198.)

(313) 375-378. (Chapter II, verses 199-202.)

379. The Buddhas in [every] land are those of transformation, where [the doctrine of] the one vehicle and the triple vehicle is taught; I never enter into Nirvana, for all things are empty being devoid of birth [and death].

380. There are thirty-six different Buddhas, and in each ten different ones; in accordance with the thought of all beings they share their lands.

381. When existence is discriminated there are varieties of appearances; in like manner the Dharma-Buddha's world may appear in its multiplicity, which in reality exists not.

382. The Dharma-Buddha is the true Buddha and the rest are his transformations; according to a continuous flow of their own seeds, sentient beings see their Buddha-forms.1

383. When [the mind is] bound up with error and appearance, discrimination is set in motion; (314) suchness is no other than discrimination and discrimination is no other than appearance.

384. The Self-nature Buddha, the Enjoyment Buddha, the Transformation Buddha, the five Transformation Buddhas, and a group of thirty-six Buddhas—they are all of the Self-nature Buddha.2

1 After T'ang and Wei.

2 The five transformation bodies (pancanirmita) may mean those transformation Buddhas who manifest themselves in the five (sometimes six) paths of existence in order to save the sentient beings that are suffering there in the endless wheel of transformation. According to the Shingon doctrine of the fourfold Dharmakaya, this last transformation or manifestation is distinguished from the generally accepted transformation-Buddha and is given a special position by itself. The fourth one thus in the Shingon is known as the Nishyandakaya, distinguishing it from the third which is Nirmana- or Nirmita-kaya. This verse is quoted by Amoghavajra (704-774), one of the Indian Shingon Fathers, who settled in China, in one of his works called 略述金剛頂瑜伽分別聖位修證法門經 (the Taisho Tripitaka, No. 870; Nanjo Catalogue, No. 1433). I owe this information to Professor Shoun Toganowo, of Koya Buddhist College.

385-(315-316)-406. (Chapter II, verses 101-123, with verse-divisions occasionally varying.)

407. Owing to seeds of habit-energy [that grow from the recognition] of an outer world, discrimination takes place; and thereby the relativity aspect1 is grasped, and that which is grasped is variously imagined.2

(317) 408. When one depending upon the mind recognises an external world, error is produced; error takes place from these two [causes], and there is no third cause.

409. Depending on that and from that cause error is produced; the six (indryas), the twelve (ayatanas), the eighteen (dhatus), are thus said by me to be of the Mind.

410. [When it is understood that things are because of] the combination of self-seeds and an external world (grahya), the ego-attachment is abandoned.

411. Because of the Alayavijnana the Vijnana[-system] is evolved; because of inner support there is something externally appearing.

412. The unintelligent imagine the Samskrita and Asamskrita to be permanent, while they are not, as they are like the stars, a hair-net, an echo, or things seen in a dream.

413. [As they are] like the city of the Gandharvas, a mirage, or Maya; they are not, yet they are perceived [as if they were real]; so is the relativity aspect of existence (paratantra).

414. By means of a triple mentality I teach the self, senses, and their behaviour; but the Citta, Manas, and Vijnana are devoid of self-nature.

1 Tantram = paratantram.

2 Kalpitam = parikalpitam.

415. The Citta, Manas, and Vijnana, the twofold egolessness, the five Dharmas, the [three] Svabhavas, — these belong to the realm of the Buddhas.

416. Habit-energy as cause is one, but as far as form (lakshana) goes it is triple; (318) this is the way in which a picture of one colour appears variously on the wall.

417. The twofold egolessness, the Citta, Manas, and Vijnana, the five Dharmas, the [three] Svabhavas—they do not belong to my essence.1

418. When the Citta-form is put aside, the Manas and Vijnana removed, and the [five] Dharmas, and the [three] Svabhavas abandoned, then one attains the essence of Tathagatahood.

419. The pure [essence of Tathagatahood] is not obtained by body, speech, and thought; the essence of Tathagatahood (gotram tathagatam) being pure is devoid of doings.

420. To be pure by means of the psychic faculties, and the self-mastery, to be embellished with the Samadhis and the powers, to be provided with varieties of the will-body—these belong to the pure essence of Tathagatahood.

421. To be undefiled in inner realisation, to be released from cause and form (hetulakshana), to attain the eighth stage and the Buddha-stage—this is the essence of Tathagatahood.

422. The Far-Going, the Good-Wisdom, the Law-Cloud, and the Tathagata-stage—they belong to the essence of Buddhahood, while the rest are taken up by the two vehicles.

423. Since sentient beings are differentiated as to their mentality and individuality, the Buddhas who have achieved self-mastery over their minds teach the ignorant the seven stages.

424. At the seventh stage no faults arise as to body, speech, and thought; at the eighth, the final abode [of consciousness], it seems to him like having crossed a great river in a dream.

1 Gotra, lit."family."

(319) 425. At the fifth and the eighth stage the Bodhisattvas acquire proficiency in mechanical arts and philosophy and attain kingship in the triple world.

426. Birth and no-birth, emptiness and no-emptiness, self-nature and no-self-nature, —these are not discriminated [by the knowing one]; in Mind-only [no such things] obtain.

427. To discriminate, saying "This is true, this is true, this is false," is teaching meant for the Sravakas and Pratyekabuddhas, and not for the sons of the Buddha.

428. There is neither being-and-non-being, nor the aspect of momentariness, there are neither thought-constructions (prajnapti) nor substances (dravya); nothing obtains in Mind-only.

429. According to conventional truth (samvriti), things are, but not in the highest truth; to be confused in things not having self-nature—this belongs to conventional truth.

430. I establish thought-constructions where all things are non-existent; whatever expressions and experiences that belong to the ignorant are not of the truth as it is (tattva).

431. Things born of words seem to belong to an objective realm; but when it is perceived that they are born of words, they become non-existent.

432. As no pictures are separable from the wall, no shadow from the post, so are no [Vijnana-]waves stirred when the Alaya[-ocean] is pure [and quiet].

433. (Chapter VI, verse 4.)

(320) 434. It is taught that from the Dharma[-Buddha] comes the Nishyanda, and from the Nishyanda the Nirmita;1 these are the original Buddhas, the rest are transformed bodies.

435-436. (Chapter II, verses 125-126.)

437. (Chapter II, verses 123 and 129.)

438-439. (Chapter II, verses 127-128.)

440. Do not discriminate, saying "Here is emptiness," or saying again, "Here is no emptiness"; both being and non-being are merely imagined, for there is no reality corresponding to the imagined.

1 After T'ang.

441. The ignorant imagine that things originate from the accumulation of qualities, or atoms, or substances; but there is not a single atom in existence, and, therefore, there is no external world.

442. Forms seen as external are due to the imagination of people, they are nothing but the Mind itself; (321) there is nothing to be seen externally, and, therefore, there is no external world.

443-444. (Chapter III, verses 157-158.)

445-447. (Chapter II, verses 205-207.)

448. (Chapter II, verse 209.)

449. (Chapter II, verse 208.)

450. (Chapter II, verse 210.)

(322) 451. As the elephant who is immersed in deep mud is unable to move about, so the Sravakas, who are deeply intoxicated with the liquor of Samadhi, stand still.

452. (Chapter II, verse 135.)

453. Space, the hare's horns, and a barren woman's child are unrealities, and yet they are spoken of [as if real]; so are all things imagined.

454. The world originates from habit-energy, there is nothing whatever to be designated as being and non-being, nor is there its negation; those who see into this are emancipated, as they understand the egolessness of things.

455. [Of the three Svabhavas] one is Parikalpita, mutuality is Paritantra, and suchness is Parinishpanna; this is always taught by me in the sutra.

456. (Chapter II, verse 172.) 457-458. (Chapter II, verses 203-204.)

459. The Citta, discrimination, thought-construction, Manas, Vijnana, (323) the Alaya, all that which sets the triple world in motion, are synonyms of Mind.

460. Life, warmth, the Vijnana, the Alaya, the vital principle, Manas, Manovijnana, —these are the names for discrimination.

461. The body is maintained by the Citta, the Manas always cognitates, the [Mano-]vijnana together with the Vijnanas cuts the world in pieces as objects of Citta.

462-464. (Chapter II, verses 3-5.)

465-469 (324). (Chapter II, verses 15-19.)

470-471. (Chapter III, verses 7-8.)

472. [Some say that] an ego-soul really is, which is separate from the Skandha-appearance, or that the Skandhas really exist; [but] there is after all no ego-soul in them.

473. When one's doings, together with the passions primary and secondary, are brought to light, one perceives the world to be the Mind itself and is released from all sufferings.

474-487 (325-326). (Chapter II, verses 20-33.)

488. The extinction-knowledge attained by the Sravakas, the birth of the Buddhas, and [that] of the Pratyekabuddhas and Bodhisattvas—all takes place by getting rid of the passions.

489. No external forms are in existence, what is external is what is seen of the Mind itself; as the ignorant fail to understand as regards the Mind itself, they imagine the Samskrita [as real].

490. The insight that pluralities are of the Mind itself is withheld from the bewildered who, not knowing what the nature of the external world is, are under bondage to [the idea] of causation, and the fourfold proposition.

491. There are no reasons, no statements, no illustrations, no syllogistic members to the intelligent who know that the external world is the reflection of their own Mind.

492. Do not discriminate by discrimination, to discriminate is characteristic of the Parikalpita (imagination); depending on the imagination, discrimination is evolved.

493. One's habit-energy is the origin [of all things] which are mutually and uninterruptedly knitted together; (327) as dualism is [primarily] external to people's minds, there is no rising of it.

494. Because of mind and what belongs to it, there is discrimination, [the ignorant] are comfortably established in the triple world; that an external world of appearances is evolved is due to the discrimination of self-nature.

495. Because of the combination of appearances and seeds there are the twelve Ayatanas; because of the combination of subject and object,1 I talk of doings.

496. Like images in a mirror, like a hair-net, to the dim-eyed, the mind to the ignorant is seen enveloped in habit-energy.

497. Discrimination goes on in the world imagined by self-discrimination; but there is no external world as it is discriminated by the philosophers.

498. Like the ignorant who not recognising the rope take it for a snake, people imagine an external world, not knowing that it is of Mind itself.

499. Thus the rope in its own nature is neither the one nor the other; but owing to the fault of not recognising Mind itself, people go on with their discrimination over the rope.

500-501. (Chapter III, verses 82-83.)

(328) 502. While the imagined is being imagined, the imagination itself has no reality; seeing that discrimination has no reality, how does it [really] take place?

503. Form (rupam, or matter) has no reality of its own, as is the case with a jar, a garment, etc.; in the world, however, which has no real existence, discrimination is carried on.

504. If people discriminate erroneously regarding the Samskrita since the beginningless past, how is the self-nature of beings an error? Pray tell me, O Muni.

505. The nature of all beings is non-existent, and what is seen [as external] is nothing but the Mind; when the Mind itself is not perceived discrimination is evolved.

506. When it is said that there are no such things imagined as the ignorant imagine, it means that there is something which is not recognised by the intellect.

507. If it is said that something exists with the wise, this is not what is discriminated by the ignorant; if the wise and the ignorant walk the same way, that which [is real] with the wise must be a falsehood.

1 asraya and alambana, depended and depending.

508. To the wise there is nothing erroneous, therefore their mind is undefiled; the ignorant whose mind is uninterruptedly defiled goes on imagining the imagined.

509. It is like the mother who fetches for her child a fruit from the air, saying, "O son, don't cry, pick the fruit, there are so many of them."

510. In like manner I make all beings covet varieties of imagined fruit (329) whereby I [lead them to] the truth that goes beyond the antithesis of being and non-being.

511. The being [which is realised by the wise] having never been in existence is not united with causation; it is primarily unborn and yet born, while its essence is not obtainable.1

512. The unobtainable essence (alabdhatmaka) is indeed unborn, and yet it is nowhere separated from causation; nor are things as they are for this moment anywhere separated from causation.

513. When the visible world is thus approached, it is anywhere neither existent nor non-existent, nor is it not-existent-and-non-existent; putting itself under causation, reality is not the subject of discrimination to the wise.

514. The philosophers cherishing wrong ideas and the ignorant have theories of oneness and otherness; they understand not that the world, subject to causation, is like Maya and a dream.

515. The supreme Mahayana is beyond the realm of words, its meaning is well elucidated by me, but the ignorant do not comprehend.

516. [The doctrines] thus advanced by the Sravakas and philosophers are tainted with jealousy; they go astray from reality, because their doctrines are false theorisings.

517. Appearance, self-nature, form (samsthanam), and name, —depending on these four conditions all kinds of imagination are carried on.

1 The meaning of this and what follow is this: there is an absolute being which precludes all form of qualification, but without which this world of cause and effect is impossible; the absolute is thus in one sense unobtainable, and yet in another sense it is the reason of this existence subject to causation.

518. Those who believe in the oneness or the manyness [of cause], those who imagine Brahma god or the authority of Isvara, (330) those who take the sun and the moon for an element—they are not my sons.1

519. Those who are equipped with a noble insight and are thoroughly conversant with the suchness of reality, know well how to turn over ideas and reach the other shore of the Vijnana.

520. This is the seal of emancipation belonging to those sons who [have embraced] my teaching; it is released from existence and non-existence, removed from coming and going.

521. If karma disappears by causing a transformation in the world of matter (rupa) and the Vijnanas, permanence and impermanence no more obtain, and transmigration ceases.

522. When this transformation takes place, the idea of matter is shaken off, space-relations are banished, but karma released from the fault of being and non-being abides with the Alaya.

523. While matter and Vijnanas pass into annihilation, karma abides with the being of the Alaya which is not destroyed, whereby there is the union of matter and Vijnanas.

524. If people's karma which is in combination with them is destroyed, karma-succession being thus destroyed, there will be no transmigration, no attainment of Nirvana.

525. If karma is destroyed together with matter and Vijnanas, and yet is subject to transmigration, matter will then subsist as it differs in no way from karma.

526. Mind (citta) and matter are neither different nor not-different from discrimination; there is no distinction of all things as they are removed from being and non-being.

(331) 527. The Parikalpita and the Paratantra are mutually dependent and are not to be differentiated; thus with matter and impermanency, they are mutually conditioning.

1 The whole verse is not at all clear.
528. Apart from oneness and otherness the [Pari-]kalpita is not knowable; so with, matter and impermanency; how can one speak of their being and non-being?

529. When the Parikalpita is thoroughly understood [as to its nature], the Paratantra is not born; when the Paratantra is understood, the Parikalpita becomes suchness.

530. When the Parikalpita is destroyed my Dharma-eye (netri)1 is destroyed; and there takes place within my teaching [the controversy of] assertion and negation.

531. In this way, then, and at that time, there will rise disparagers of the Dharma, none of whom are worth talking with as they are destroyers of my Dharma-eye.

532. As they are not taken into the company of the intelligent, they abandon the life of the Bhikshu; and as they destroy the Parikalpita, they are engaged in controversies asserting and negating.

533. As their insight is bound up with being and non-being, what appears to their imagination resembles a hairnet, Maya, a dream, the Gandharva's city, a mirage, etc.

534. He who studies under the Buddhas may not live together with those who cherish dualism and are destroyers of others.

535. But if there are Yogins who see a being separated from the imagination (332) and released from existence and non-existence, he [i. e. a Buddhist] may associate with them [i. e. such Yogins].

536. It is like a mine in the earth producing gold and precious stones; it harbours no cause of strife in it, and yet it furnishes people with various means of subsistence.

537. Likewise, though the essence (gotra)2 of all beings appears various, it has nothing to do with karma; as the visible world is non-existent, there is no karma, nor is the path born of karma.

538. As is understood by the wise, all things have no self-being, but according to the discriminations of the ignorant things appear to exist.

1 T'ang, 法眼; Wei, 法輪 or 我法.

2 性, read after Wei.

539. If things are not existent as discriminated by the ignorant, all things being non-existent, there are no defilements for any one.

540. Because of varieties of defilement cherished by beings there is transmigration, and the sense-organs are completed; being bound up by ignorance and desire there is the evolution of beings possessed of a body.

541. If beings are not existent as discriminated by the ignorant, there will be no evolving of the sense-organs in these beings, which is not the Yogin's [view].

542. If beings themselves are not and yet they become the cause of transmigration, then there will be an emancipation which is independent of people's strivings.

543. If beings are non-existent to you, how can there be any distinction between the wise and the ignorant? Nor will there be anything characterising the wise who are disciplining themselves for the triple emancipation.

(333) 544. The Skandhas, personal soul, doctrines, individuality and generality, no-signs, causation, and senses —of these I talk for the sake of the Sravakas.

545. No-cause, Mind-only, the powers (vibhuti), the stages [of Bodhisattvahood], the inner realisation, pure suchness—of these I talk for the sake of the Bodhisattvas.

546. In the time to come there will be disparagers of my teaching who, putting on the Kashaya robe, will talk about being-and-non-being and its works.

547. Things born of causation are non-existent—this is the realm of the wise; a thing imagined has no reality, yet things are imagined by the theorisers.

548. In the time to come there will be [a class of ignorant people headed by] Kanabhuj; they will talk about the non-existence of work, and will ruin the people with their evil theories.

549. The world is originated from atoms, atoms are causeless, and there are nine permanent substances—such evil theories they teach.

550. [They say that] substances are produced by substances, and so qualities by qualities; and they destroy the self-being of all things [saying that] it is another being.

551. If it is said that originally the world was not and then evolved, it must have had a beginning; but my statement is that there is no primary limit to transmigration.

(334) 552. If all the innumerable things in the triple world were not and then evolved, nobody would doubt if horns grow on a bitch, or a she-camel, or a donkey.

553. If the eye, form (rupa), and Vijnana were not and now they are, straw-mats, crowns, cloth, etc. would be produced from lumps of clay.

554. A straw-mat is not found in cloth, nor cloth in a straw matting; why is it that by some combination anything is not produced from any other thing?

555. That life and the body so called were not and then evolved; all such controversies as this have been declared by me [as untrue].

556. The statement has been made first [against the philosophers] and their views are warded off; their views being warded off, I will make my own statement.

557. While I [first] make a statement in behalf of the philosophical systems, let not my disciples be disturbed by [my] drawing on the dualism of being and non-being.

558. That the world is born of a supreme soul and that changes are due to the qualities, —this is what the school of Kapita teaches its disciples; but it is not the right way of thinking.

559. There is no reality, no non-reality, nor is there any [world of] causation conditioned by causation; as there is nothing to be characterised as causation, non-reality never has its rise.

560. My statement is free from the alternatives of being and non-being, is removed from cause and condition, has nothing to do with birth and destruction, and is removed from qualified [and qualifying].

561. When the world is regarded as like Maya and a dream, exempt from cause and condition, (335) and eternally causeless, there is no rising of imagination.

562. When existence is always regarded as resembling the Gandharva's [city], a mirage, a hair-net, and as free from the alternatives of being and non-being, removed from cause and condition, and causeless, then the mind flows clear of defilements.

563. [The philosophers may say that] if there is no external reality, Mind-only too will be non-existent; how can Mind exist without objective reality? The [doctrine of] Mind-only1 [therefore] is untenable.

564. [Further they may say that] on account of an objective world of realities, people's minds are aroused; how can there be a mind without a cause? [The doctrine of] Mind-only1 is [therefore] untenable.

565. But suchness and Mind-only1 are realities belonging to the teaching of the wise; neither those who deny nor those who affirm comprehend my teachings.

566. If a mind is said to evolve on account of perceived and perceiving, this is the mind that is of the world; then the Mind-only obtains not.

567. When it is said that there is something resembling body, property, and abode produced in a dream-like manner, a mind, indeed, is seen under the aspect of duality; but Mind itself is not dualistic.

568. As a sword cannot cut itself, or as a finger cannot touch its own tip, Mind cannot see itself.

569. In the state of imagelessness there is no reality, no Parikalpita, no Paratantra, no five Dharmas, no twofold mind.2

(336) 570. The dualism of giving-birth and being-born belongs to the nature of things; when I speak of the giving-birth of things that have no self-nature, it is on account of a hidden meaning.

571. If multiplicities of forms are born of imagination, there will be something of objectivity in [the notion of] space, in [that of] a hare's horns.

1 For these cittamatra, T'ang has 唯識 instead of 唯心. Ordinarily 唯識 is for vijnanamatra or vijnaptimatra, and not for cittamatra. In this respect Wei is consistent, for it has 唯心 throughout.

2 After T'ang.

572. When an objective reality is of mind, this reality does not belong to imagination; but reality born of imagination is something other than mind and is unobtainable.

573. In a transmigration that has no beginning, an objective world nowhere obtains; when there is no nourishing mind, where can an objective semblance take its rise?

574. If there is any growth from nothingness, horns will grow on a hare; let no discrimination take place, thinking that something grows out of nothing.

575. As there is nothing existing now, so there was nothing existing previously; where there is no objective world, how can a mind which is bound up with an objective world take its rise?

576. Suchness, emptiness, [reality-]limit, Nirvana, the Dharmadhatu, no-birth of all things, self-being—these characterise the highest truth.

577. The ignorant, who cherish [the notion of] being and non-being, by imagining causes and conditions, are unable to understand that all things are causeless and unborn.

578. The Mind is manifested; there is no objective world of pluralities whose cause is in the beginningless past; (337) if there is no objective world since the beginningless past, how does individualisation1 ever come to exist?

579. If anything grows from nothingness, the poor will become rich; when there is no objective world, how can a mind be born? Pray tell me, O Muni.

580. As all this is causeless, there is neither mind nor objective world; as the mind is not born, the triple world is devoid of doings.

581-613 (338-341). (Chapter III, verses 86-117.)

614. The statement that a hare has no horns is made out of the reasonings concerning a jar, a garment, a crown, and a horn; where there is no complete cause, there is no [real] existence; thus you should know.

1 According to T'ang, visesha here is evidently citta.

615. There is non-existence when proof of existence [is produced]; non-existence does not prove non-existence; existence, indeed, looks for non-existence, they look for each other and are mutually conditioned.

616. If it is thought, again, that something appears depending on something else, the something thus depended upon must be causeless, but there is nothing that is causeless.

617. If [it is said that] there is another reality which is depended on, then this must have still another [reality to depend on]; this is committing the fault of non-finality; may it not end in reaching nowhere?

618. Depending on leaves, pieces of wood, etc., the magical charm is effected; in like manner, pluralities of objects depending on some [other] objects are manifested to the people.

619. The magical net is neither the leaves nor the pieces of wood, nor the pebbles; (342) it is owing to the magician that the magic scene is perceived by the people.

620. Thus when something [of magic] depending on some objects is destroyed, dualism ceases at the moment of seeing; how will there be anything of discrimination?

621. The discriminated by discrimination exist not, and discrimination itself does not obtain; discrimination being thus unobtainable, there is neither transmigration nor Nirvana.

622. Discrimination now being unobtainable, it is not aroused; discrimination not being aroused, how can a mind rise? Mind-only then is not tenable.

623. When thought is divided into many, the teaching lacks in validity; and owing to the absence of validity, there is no emancipation, nor is there multitudinousness of objects.

624. There is no such objective world as is discriminated by the ignorant; when the Mind goes astray on account of habit-energy, it manifests itself like images.

625. All things are unborn and have nothing to do with being and non-being: all is nothing but Mind and is delivered from discrimination.

626. For the ignorant things are said to be causal, but not for the wise; when the self-nature of Mind is liberated, it becomes pure where the wise have their abode.

627. Thus, the Samkhya, the Vaiseshika, the naked philosophers, the Brahmin theologians, followers of Siva, (343) cherishing views based on being and non-being, are destitute of the truth of solitude.

628. Having no self-nature, being unborn, being empty, being like Maya, being free from defilements—to whom is this taught by the Buddhas as well as by yourself?

629. For the sake of the Yogins who are pure in mind, spiritual discipline (yoga) is taught by the Buddhas who are free from theories and speculations, and such is also proclaimed by me.

630. If all this is the Mind, where does the world stand? Why are men seen coming and going on earth?

631. As a bird moves in the air according to its fancy without abiding anywhere, without depending on anything, as if moving on earth;

632. So people with all their discrimination move along, walk about in the Mind itself like a bird moving in the air.1

633. Tell me how something looking like body, property, and abode rises from the Mind. How does appearance take its rise? Why is Mind-only? Pray tell me.

634. Body, property, and abode are appearances and their rise is due to habit-energy; appearances are born of irrationality (ayukta), their rise is due to discrimination.

635. Objectivity discriminated makes the world, a mind takes its rise from [recognising] objectivity; when it is clearly perceived that what is seen is the Mind itself, discrimination ceases.

(344) 636. When discrimination is seen [as to its true nature, it is noticed that] name and sense are to be disjoined (visamyukta),2 then both knowledge and knower will be discarded, and one is released of the Samskrita.

1 This means that in spite of our discriminations and imaginings we cannot get away from the control of Mind-only, which is, religiously expressed, Amitabha Buddha pursues sentient beings, as is taught in Shin Buddhism, in spite of their struggle to run away from his all-embracing love. Thus interpreted, this verse gives us a new outlook in the philosophy of the Lankavatara.

2 This is the reading of T'ang.

637. To abandon both name and sense, this is the way of all the Buddhas;1 those who wish to get enlightened in any other way will not attain enlightenment for themselves, nor for others.

638. (Chapter VI, verse 5.)

639. When the world is seen detached from knowledge and knowability, there is no meaning to it, and discrimination ceases to go forth.

640. By seeing into [the nature of] Mind there is the cessation of discrimination as regards works and words; by not seeing into [the true nature of] Self-mind, discrimination evolves.

641. Four of the Skandhas are formless (arupina), they cannot be numbered; the elements differ from one another, how can they produce such pluralities of forms (rupa)?

642. When [the notion of] individuality is abandoned, we have no elements, primary and secondary; if [we say that] form is produced by other qualities, why not by the Skandhas?2

643. When one is emancipated from the Ayatanas and Skandhas, seeing them as free of individual signs, then the mind is liberated because of seeing the egolessness of things.

(345) 644. From the differentiation of an objective world and the senses, the Vijnana is set in motion in eight ways; thus the aspects [of self-nature]3 are three, but when imagelessness obtains they all cease.

645. When dualism is cherished, the Alaya sets up in the Manas the consciousness of an ego and its belongings, and the Vijnanas; when this is penetratingly perceived, they all subside.

646. When the immovable is seen, oneness and otherness being discarded, then there will be no more discriminating of the two, ego and its belongings.

1 Read after T'ang. The Sanskrit text is too obscure for intelligent reading.

2 Not clear.

3 That is, Svabhavalakshana.

647. Nothing evolving, there is no growth, nor is there any cause to set the Vijnanas in action; work and cause being removed, there is cessation and nothing is aroused.

648. Pray tell me the why of discrimination, of Mind-only, and of the world. Why is the world said to be disjoined from causes, discarding qualified and qualifying?

649. The Mind is seen as manifold when visible forms are discriminated; as it is not clearly perceived that what is seen is of the Mind, there is something other than the Mind, because [the dualism of] a mind and an external world is clung to.

650. When [the world] is not understood with intelligence there is nihilism; [but] the Mind being asserted, how is it that this does not give rise to realism (astitva-drishti)?

651. Discrimination is neither existent nor nonexistent, therefore, realism does not arise; as it is clearly understood that what is seen is of Mind-only, no discrimination is set to work.

652. Discrimination not rising, there is a turning-back (paravritti), and there is no dependence on anything; (346) when things are regarded as subject to causation, the fourfold proposition obstructs [the way of truth].

653. Different expressions are distinguished but none is verifiable; in all these there is a necessary implication which rises from the notion of a primary causal agency.1

654. By maintaining the combination of causes and conditions, a primary causal agency is warded off; when a chain of causes is held to be impermanent, the fault of permanency is avoided.

655. There is neither birth nor destruction where the ignorant see impermanency; nothing is ever destroyed, what is seen [as real] is due to [the idea of] a causal agency. 2 How is the unseen [born]? By what does the impermanent world come into existence?

656. (Second line only, Chapter III, verse 62.)

1 Not quite clear.

2 In the Sanskrit text this line is made to belong to the next verse, which is wrong.

657-662 (347). (Chapter III, verses 62-68.)

663. The gods, the Asuras, mankind, the animals, hungry ghosts, and Yama's abode—these six paths of existence are enumerated, where sentient beings are born.

664. According to one's karma, be it superior, inferior, or middling, one is born in these [six] paths; guarding all that is good, [one will attain] an excellent emancipation.

665. The company of the Bhikshus is taught by you that there is birth and death at every moment; pray tell me its meaning.

666. As one form changes into another, so is the mind born and broken up; thence I tell my disciples how uninterruptedly and momentarily birth- [and-death] takes place.

667. In like manner discrimination also rises and disappears with every single form; where there is discrimination, there are living beings; outside of it there are no living beings.

668. At every moment there is a disjunction, this is called causation; (348) when one is liberated from the notion of form (rupa), there is neither birth nor death.

669. When dualism is upheld, there rise causation-born and no-causation-born, ignorance and suchness, etc.; not to be dualistic is suchness.

670. When causation[-born] and no-causation-born [are distinguished], things are differentiated, there are permanency, etc., there are effect, cause, and causation.

671. As long as the notion of cause and effect is upheld, there is no difference between the philosophers; this is your teaching as well as that of [other] Buddhas; O Mahamuni, such are not the wise ones.

672. Within the body, measuring one vyana,1 there is a world; the cause of its rising, the attaining of cessation, and the path (pratipad)—this I teach to sons of the Victor.

673. By clinging to the three Svabhavas, perceived [or grasped] and perceiving [or grasping] are manifested; the simple-minded discriminate objects as belonging to the world and to the super-world.

1 The measure of two extended arms.

674. From the viewpoint of relativity the notion of Svabhava has been upheld, but in order to ward off one-sided views the Svabhava is not to be discriminated.

675. As faults and defects are sought, the principle is not established, nor is the mind [properly] set to work; this is due to the rising of dualistic notions; non-duality is suchness.

(349) 676. [If one should think that] the Vijnana, etc. are originated by ignorance, desire, and karma, this is wrong, for the fault of non-finality is committed; this being committed, the rise of the world becomes impossible.

677. The fourfold destruction of things is told by the unenlightened; discrimination is said to rise in two ways; [in fact,] there is no existence, no non-existence. When one is released from the fourfold proposition, one abandons dualism.

678. Discrimination may rise in two ways, but when it is seen [in its true nature], it will never rise [again]; for in all things not being born there is the awakening of intelligence; but1 where there is the birth of things, this is owing to discrimination; let one not discriminate.

679.2 Pray tell me, O Lord, about the truth in order to check dualistic views, [so that] I and others may not cherish the [dualism of] being and non-being.

680. And [thus] we may keep ourselves away from the philosophers' teachings and also from the Sravakas and Pratyekabuddhas; for it behoves the Bodhisattvas not to lose the life of enlightenment as realised by the Buddhas.

681. To be delivered from [the notion of] cause and no-cause, not to be born, and being one—these are synonyms; [the ignorant] are bewildered by them, but the wise always rise above them.

1 That which follows forms the first half of verse 678 in the Sanskrit text.

2 The verse 679 here is composed of the second half of 679 and the first line of 680 in the Sanskrit text.

682. All things appear like a cloud, a multitude of clouds, a rainbow; they are like a vision, a hair-net, Maya, etc., they are born of self-discrimination; and yet the philosophers discriminate the world as born of a self-creating agency.

683. Not being born, suchness, reality, limit, and emptiness, —these are other names for form (rupa); one should not imagine it to mean a nothing.

(350) 684. In the world [another name of] hasta (hand) is kara; Indra [is also called] Sakra and Purandara; in the same way [there are many synonyms] for this existence; and one should not imagine it to mean a nothing.

685. Emptiness is no other than form, so is no-birth; one should not imagine anything different from this; if one does, faulty views will follow.

686. Because of objective appearances being asserted, there is general discrimination (samkalpa) and particular discrimination (vikalpa); because of imagination (parikalpa) there are long and short, square and round, etc.

687. General discrimination belongs to the Citta, imagination to the Manas, and particular discrimination to the Manovijnana; [but reality] is neither the qualified nor the qualifying.

688. What is regarded by the philosophers as unborn is my own teaching wrongly viewed, and [the latter is] imagined to be indistinguishable [from theirs], but this is submitting a faulty argument.

689. Those who have acquired the knowledge of proper reasoning by making use of [the idea of] no-birth and its meaning, are said to have an understanding of my doctrine.

690. In order to crush the philosophical views, not being born is said to mean not having any abode; knowing what dualism means, I teach the doctrine of no-birth.

691. Are all things to be regarded as unborn, or not? Pray tell, O Mahamuni. The doctrine of causelessness, no-birth, the rising of existence, —all these are held by the philosophers.

(351) 692.1 I teach Mind-only which is removed from [the dualism of] being and non-being. One should discard [the view of] birth and no-birth which causes various philosophical theories.

1 The first half of this verse numbered 692 in the Sanskrit text is evidently inserted here by mistake, and is not translated; and the first half of the following verse is brought over here to complete 691. The numbering, therefore, from 692 to 694 is altered in this translation.

693. In the doctrine of causelessness, of no-birth, of birth, the notion of a causal agency [is involved] on which they depend. Effortless deeds come from nothingness, and deeds [as ordinarily performed] are mixed with motives.

694. Tell me the [right] view that goes with skilful means, original vows, etc.; how does the society [of the holy ones] come into existence when all things are not?

695. By separating oneself from [the dualism of] perceived and perceiving, there is neither evolution nor cessation; the mind is born as views are cherished as regards one existence or another.

696. Things are said to be unborn, how is this? Pray tell me. Sentient beings do not understand it, so it ought to be explained.

697. Pray explain to me, O Mahamuni, all the contradictions [involved in the statements made] before and after, to escape the errors of the philosophers and to be released from the perverted theory of causation.

698. Pray tell me, O Most Excellent of Teachers, regarding cessation and coming back into existence, in order to be released from being and non-being, and yet not to destroy cause and effect.

699. Pray tell me as to the graded succession of the stages, O Lotus-eyed One;1 for the world cherishes dualism and is bewildered with wrong views.

(352) 700. For on account of [the wrong views concerning] birth, no-birth, etc., the cause of serenity is not recognised, there is no society [of the holy ones] for me, and I have no chance to discourse on the nature of being.

701. There is error where dualism is maintained, but the Buddhas are thoroughly free from dualism; all things are empty, momentary, have no self-nature, and have never been born.

1 Padma ikshana! according to T'ang.

702. Discriminations are carried on by those who are enveloped by evil theories and doctrines, but not by the Tathagatas; pray tell me about the rise and cessation of discrimination.

703. Accumulated by false reasonings, there is a combination of varieties of appearances [and Vijnanas], whereby [each Vijnana] takes in an objective field according to its class.

704. Recognising external forms, discrimination is set in motion; as this is understood and the meaning of reality is seen as it is, the mind conforms itself to the nature of the wise and is no more set in motion.

705. The elements being rejected, there is no birth of things, but as the elements as appearances are always the Mind, one understands what is meant by no-birth.

706. Do not discriminate discrimination, the wise are those who are free from discrimination; when discrimination is carried on, there is dualism which does not lead to Nirvana.

707. By the statement of no-birth, Maya is seen and destroyed; when Maya is made to be born of no-causation, this injures the truth of the statement.

(353) 708. The mind is to be regarded as a reflected image originating in the beginningless past; it is something of reality but not reality itself; one should realise it truly as it is in itself.

709. The nature of birth [or existence] is like an image appearing in a mirror, which, while it is devoid of oneness and otherness, is not altogether non-existent.

710. Like the Gandharvas' city, Maya, etc., which appear depending upon causes and conditions, the birth of all things is not no-birth [in a relative sense].

711. It is on account of general usage that a dualistic discrimination is set up as regards persons and things; but this is not clearly understood by the ignorant so that [the thought of] an ego-soul and individual objects is cherished.

712. There are five [classes of] Sravakas, the Sravakas [that is, hearers] generally, those who are attached to the doctrine of causation, those who are Arhats, those who are dependent upon their own power, and those who are dependent upon [the power of] the Buddha.

713. Time-interruption, destruction, the highest reality, and mutuality—these four are imagined as involved in the idea of impermanency by the ignorant who are not endowed with intelligence.

714. The ignorant addicted to dualism cherish [such thoughts as] dualities, atoms, original matter, and primary cause, and fail to understand the means of emancipation, because they adhere to the alternatives of being and non-being.

715. (Chapter VI, verse 3.)

(354) 716. The primary elements are of different qualities, and how can they produce1 this world of matter (rupa)? [Each of] the elements has its own seat; what are [regarded as] secondary elements are not made by them.

717. Fire burns matter (rupa), the nature of water is to wet, the wind scatters matter; how can matter be produced by the elements [when they are of such contradicting natures]?

718. The Rupa-skandha (matter) and the Vijnana (-Skandha)—there are these two Skandhas and not five; they are different names for the Skandhas; of this I have talked in a hundred ways.

719. By the separation of mind from what belongs to it, the present world evolves; [various] forms [of matter] are inseparably conjoined with one another; matter is mind[-made], and is not element-made.

720. Blue, etc., are to be referred to white, and white to blue; cause and effect being produced [in the same mutual way], both being and non-being are emptiness.

721. Effect and effecting and effected, cold and heat, qualified and qualifying, —such-like and all [other things] are not to be explained away by theories.

722. The Citta, Manas and the six Vijnanas are by nature united and removed from oneness and otherness; they are evolved from the Alaya.

1 After T'ang.

723. The Samkhya and the Vaiseshika followers, the naked philosophers, and the advocates of Isvara the creator, are addicted to the dualism of being and non-being, and do not know what solitary reality is.1

(355) 724. Varieties of forms (sansthana) and figures (akriti) are not produced by the primary elements; but the philosophers declare them to originate from the elements primary and secondary.

725. As the philosophers imagine causes other than the unborn, they do not understand, and because of stupidity they uphold the dualism of being and non-being.

726. There is a truth (tattva) characterised by purity; it is united with the Citta but disunited with the Manas, etc.; it abides with knowledge.

727. If karma is form (rupa), it will be the cause of the Skandhas and the objective world; beings without attachment will not be abiding [even] in the world of formlessness.

728. That egolessness is the true doctrine follows from the non-existence of beings; the advocate of non-ego is a destroyer,2 causing even the cessation of the Vijnana.

729. There are four abodes of it, how does it arise from the non-existence of form? As there is nothing existent innerly or outwardly, no Vijnanas arise.

730. The theorisers wish to see the Skandhas in the middle existence; likewise, [they wish,] a being born in the world of formlessness is of no-form; what else is there?

731. [If one says that] emancipation is attained without exerting oneself, as there are no beings, no Vijnanas, this is no doubt a philosopher's theory; the theorisers do not understand.

732. If form is to be found in the world of formlessness, it is not visible; (356) its non-existence contradicts the truth, there is neither a vehicle nor a driver.3

1 A repetition of verse 627.

2 Literally, cutting off (chela).

3 The statements about form here are not quite intelligible.

733. The Vijnana, born of habit-energy, is united with the senses; there are eight kinds of it, they do not grasp one field all at once.1

734. When form is not evolved, the senses are not the senses; therefore, the Blessed One declares that the senses, etc. are characterised with momentariness.

735. How without determining form (rupa) can the Vijnana take its rise? How without the rising of knowledge can transmigration take place?

736. To pass away instantly after birth, —this is not the teaching of the Buddhas; nor is there the uninterrupted-ness of all things; as discrimination moves about, one is born in the various paths.

737. The senses and their objective worlds are meant for the stupid but not for the wise; the ignorant grasp after names, the wise comprehend the meaning.

738. The sixth [Vijnana] is not to be understood as non-attachment, or as attachment; the wise who are devoid of the fault of being are not committed to a definite theory.

739. Those theorisers who are without knowledge are frightened at eternalism and nihilism; (357) the ignorant are unable to distinguish between the Samskrita, the Asamskrita, and the ego-soul.

740. [Some imagine the ego-soul] to be one with the Citta, [others] to be different from the Manas, etc., attachment2 exists in oneness as well as in otherness.3

741. If attachment is determined and mind and what belongs to it are designated, how is it that on account of the attachment there is the determination by oneness?4

1 Not clear.

2 Dana evidently stands here for upadana, as is understood by T'ang. However, this and the following two or three stanzas are difficult to understand very clearly as there are no references in the text to the ideas discussed here. Probably they contain allusions to the Abhidharma doctrines.

3 Read after T'ang.

4 This is not clear. A number of verses in these pages that give no sense as far as we can see in their several connections are not at all in cognation with the general thoughts of the Lanka. Are they later additions taken from somewhere else?

742. By reason of attachment, attainment, karma, birth, effect, etc., they are brought to the goal like fire; there is resemblance and non-resemblance in the principle.1

743. As when fire burns, the burned and the burning are simultaneously there, so is attachment to an ego-soul; what is it that is not seized by the theorisers?

744. Whether there is birth or no-birth, the mind shines forth all the time; what illustrations will the theorisers produce to prove their notion of an ego-soul?

745. Those theorisers who are destitute of the principle are lost in the forest of Vijnanas; seeking to establish the theory of an ego-soul, they wander about here and there.

746. The ego (atma) characterised with purity is the state of self-realisation; this is the Tathagata's womb (garbha) which does not belong to the realm of the theorisers.

747. When one thus knows what are the characteristics of attached and attaching by the analysis of the Skandhas, there rises the knowledge of the principle.

(358) 748. The Alaya where the Garbha (womb) is stationed is declared by the philosophers to be [the seat of] thought in union with the ego; but this is not the doctrine approved [by the Buddhas].

749. By distinctly understanding it [i. e. the doctrine] there is emancipation and insight into the truth, and purification from the passions which are abandoned by means of contemplation and insight.

750. The Mind primarily pure is the Tathagata's Garbha which is good but is attached to [as an ego-soul] by sentient beings; it is free from limitation and non-limitation.

751. As the beautiful colour of gold and gold among pebbles become visible by purification, so is the Alaya among the Skandhas of a being.

752. The Buddha is neither a soul nor the Skandhas, he is knowledge free from evil outflows; clearly perceiving him to be eternally serene, I take my refuge in him.

753. The Mind, primarily pure, is with the secondary passions, with the Manas, etc., and in union with the ego-soul—this is what is taught by the best of speakers.

1 Is this correct?

754. The Mind is primarily pure, but the Manas, etc., are other than that; varieties of karma are accumulated by them, and thus there are defilements giving rise to dualism.

755. The ego [primarily] pure has been defiled on account of the external passions since the beginningless past, (359) and what has been added from outside is like a [soiled] garment to be washed off.

756. As when a garment is cleansed of its dirt, or when gold is removed from its impurities, they are not destroyed but remain as they are; so is the ego freed from its defilements.

757. Imagining that a melodious sound obtains in a lute, a conch-shell, or in a kettle-drum, the unintelligent thus seek something of an ego-soul within the Skandhas.

758. As one tries to find precious stones in the treasure-house, or in water, or underneath the ground, where they are invisible, so do [they seek] a soul in the Skandhas.

759. As the unintelligent cannot take hold of a mind and what belongs to it as a group, and their functions which are connected with the Skandhas, so [they cannot find] an ego-soul in the Skandhas.

760. As the womb is not visible to the woman herself who has it, so the ego-soul is not visible within the Skandhas to those who have no wisdom.

761. Like the essence of the medicinal herb, or like fire in the kindling, those who have no wisdom do not see the ego-soul within the Skandhas.

762. Trying to find permanency and emptiness in all things, the unenlightened cannot see them; so with the ego-soul within the Skandhas.

763. When there is no true ego-soul, there are no stages, no self-mastery, no psychic faculties, no highest anointing, no excellent Samadhis.

(360) 764. If a destroyer should come around and say, "If there is an ego, show it to me;" a sage would declare, "Show me your own discrimination."1

1 The statements so far made here regarding an ego-soul (atman or pudgala) as they stand seem to contradict one another, and some really violate the Buddhist doctrine of Non-atman as far as we know.

765. Those who hold the theory of non-ego are injurers of the Buddhist doctrines, they are given up to the dualistic views of being and non-being; they are to be ejected by the convocation of the Bhikshus and are never to be spoken to.1

766. The doctrine of an ego-soul shines brilliantly like the rising of the world-end fire, wiping away the faults of the philosophers, burning up the forest of egolessness.

767. Molasses, sugar-cane, sugar, and honey; sour milk, sesame oil, and ghee—each has its own taste; but one who has not tasted it will not know what it is.

768. Trying to seek in five ways for an ego-soul in the accumulation of the Skandhas, the unintelligent fail to see it, but the wise seeing it are liberated.

769. By means of illustrations furnished by the sciences, etc., the mind is not accurately determined; as to the meaning contained in it, how can one accurately determine it?

770. Things are differentiated but the Mind is one— this is not perceived; the theorisers [imagine it] to be causeless and not-functioning, which is a mistake.

771. When the Yogin reflects upon the mind, he does not see the Mind in the mind; an insight comes forth from the perceived [i. e. the world]; whence is the rising of this perceived [world]?

(361) 772. I belong to the Katyayana family, descending from the Suddhavasa; I teach the Dharma in order to lead sentient beings to the city of Nirvana.

773. This is the course of the past; I and those Tathagatas have generally disclosed the meaning of Nirvana in three thousands of the sutras.

1 This and the following verse again seem to contradict the Buddhist doctrine of non-ego. It is not easy to determine the purport of these verses as they stand all by themselves without any explanatory prose. In fact these verses in the Sagathakam which have no direct connection with the main text, except those that are quite obvious in meaning, are mostly difficult to know precisely what they intend to signify.

774. Not in the world of desire nor in [the world of] no-form is Buddhahood attained; but at the Akanishtha in the world of form one is awakened to Buddhahood by getting rid of greed.

775. The objective world is not the cause of bondage; the cause is bound up in the objective world; the passions are destroyed by knowledge, which is a sharp sword gained by discipline.

776. How is non-ego possible? How are things like Maya, etc.? How about being and non-being? If suchness reveals itself to the ignorant, how is non-ego non-existent?1

777. Because of things done and of things not done, the cause is not the producer; all is unborn, and this is not clearly recognised by the ignorant.

778. The creating agencies are unborn; both the created and the conditions of causality are unborn; why is imagination carried on as regards creating agencies?

779. The theorisers explain a cause to consist in the simultaneity of antecedent and consequent; the birth of all things is told by means of a light, a jar, a disciple, etc.

780. The Buddhas are not Samskrita-made, but are endowed with the marks [of excellence]; (362) they belong to the nature of a Cakravartin; the Buddhas are not so named because of these [marks].

781. What characterises the Buddhas is knowledge (jnana); it is devoid of the defects of intellection (drishti-dosha); it is an insight attained by self-realisation, it is removed from all defects.

782. The religious life (brahmacarya) is not found in those especially, who are deaf, blind, one-eyed, dumb, aged, young, nor in those who are given up to the feeling of enmity.

783. The world-ruler is endowed with the celestial marks and the secondary characteristics though not manifested. They become, however, manifested in some of the homeless monks and not in anybody else—so it is declared.

784. After the passing of the Leader of the Sakyas, these will follow me: Vyasa, Kanada, Rishabha, Kapila, and others.

1 Is this correct reading?
785. Then one hundred years after my passing, Vyasa's Bharata will appear, the Pandavas, the Kauravas, Rama, and then the Maurya.

786. The Maurya, the Nanda, the Gupta, and then the Mleccha who are bad kings; after the Mleccha will rage a warfare, and then the age of vice; (363) and after this age of vice, the good Dharma will no more prevail in the world.

787. After passing through these ages the world will be thrown into confusion like a wheel; fire and the sun being united, the world of desire will be consumed.

788. The heavens will again be restituted and therein the world will take its rise, together with its four castes, kings, Rishis, and the Dharma.

789. The Vedas, worship, and charity will again prevail with the revival of the Dharma; by narratives,1 histories, prose-compositions, commentaries, annotations, thus-I-have-heard's, etc., the world will [again] fall into confusion.

790. Preparing properly-coloured cloth, have it further cleaned, have the cloth dyed with bluish mud and cow-dung making it nondescript in colour, so that the body may be covered with robes in every way different from the appearance of the philosophers.

791. Let the Yogin preach the doctrine, which is the badge of the Buddhas; let him drink water filtered through a cloth and carry the hip-string; in due time let him go about begging and keep away from things vile.

(364) 792. He will be born in a heaven filled with light, and the other two will appear among mankind; decorated with precious stones he will be born as a god and a world-lord.

793. In the abode of light he enjoys the four worlds by means of the teaching based on the Dharma; but after a long reign over the worlds he will retrograde on account of desire.

794. Thus there are the golden age, the age of triads, the age of two, and the age of vice; the Lion of the Sakyas will appear in the age of vice, I and others in the golden age.

1 Literally, "So indeed it was."
795. Siddhartha of the Sakya family, Vishnu, Vyasa, Mahesvara—such other philosophers will appear after my passing.

796. There will be the teaching of the Lion of the Sakyas told in the thus-I-have-heard's, and that of Vyasa in the narratives (so-indeed-it-was), and the past events.

797. Vishnu and Mahesvara will teach about the creation of the world; things like this will take place after my passing.

798. My mother is Vasumati, my father is the wise Prajapati; I belong to the Katyayana family, and my name is Viraja the Victor.

799. I was born in Campa, and as my father and grandfather, being descendants of the lunar race (somavamsa), [my family name] is "The Moon-Protected" (somagupta).

(365) 800. Making vows, I shall become a homeless mendicant and teach the doctrine in a thousand ways; Mahamati being given assurance and anointed, I shall enter into Nirvana.

801. Mati will hand [the doctrine] over to Dharma and Dharma to Mekhala; but Mekhala and his disciple being too weak [the doctrine] will disappear at the end of the Kalpa.

802. Kasyapa, Krakucchanda, and Kanaka, who are the removers, and I, Viraja, and others—these Buddhas all belong to the golden age.

803. After the golden age there will appear a leader by the name of Mati, who is a great hero (mahavira) well acquainted with the five forms of knowledge.

804. Not in the age of two, not in the age of triads, not in the age of vice, which will come after, but in the golden age world-teachers will appear, and attain Buddhahood.

805. Without removing the marks, without cutting it into tens,1 have the upper garment patched with spots like the eyes in the tail of a peacock.

806. Let the space between the eyes be two or three fingers apart; if the patches are otherwise distributed it will excite in the ignorant a desire to possess.

1 Is this right?

807. Let the Yogin always keep the fire of greed under control, be bathed in the water of knowledge, and practise the triple refuge, and exert himself diligently throughout the three periods.

(366) 808. When an arrow, or a stone, or a piece of wood, is sent forth by means of a bow or sling, one hits and another falls; so it is with good and bad.

809. The one cannot be the many, for then nowhere would diversities be seen. Let all receivers be like the wind, and donors be like the land.

810. If the one were the many, all would be without a causal agency; this is the destruction of a causal agency, which is the teaching of the theorisers.

811. [Their teaching] will be like a lamp, like a seed, because of similitude; but where are the many? If the one becomes the many, this is the teaching of the theorisers.

812. From sesame no beans grow, rice is not the cause of barley, wheat does not produce corn; how can the one be the many?

813. There will be Panini, author of the Sabdanetri, Akshapada, Vrihaspati; Pranetri the Lokayata will be found in Brahma-garbha.

814. Katyayana will be the author of a sutra, and Yajnavalka will be like him; Bhudhuka will write astronomical works; they will appear in the age of vice.

(367) 815. Balin will appear to promote the welfare of the world, the happiness of mankind, he will be the protector of all that is good; Balin the king will be a great ruler.

816. Valmika, Masuraksha, Kautilya, and Asvalayana, who are highly virtuous Rishis, will appear in the future.

817. Siddhartha of the Sakya family, Bhutanta, Pancacudaka, Vagbaliratha, Medhavin will appear in the times that follow.

818. When I take my abode in the forest-ground, Brahma, chief of the gods, will give me the hairy skin of a deer, a staff made of wood, a girdle, and a discus.

819. The great Yogin will be called Viraja the Muni, the teacher and pointer of emancipation; he is the badge of all the Munis.

820. Brahma with his retinues and many gods will give me an antelope's skin from the sky, and then the ruler will vanish.

821. When I am in the forest-ground, Indra and Virudhaka and others, accompanied by the celestial beings, will give me most exquisite garments and a begging bowl.

(368) 822. Seeking for a cause in the doctrine of no-birth, [one may say that] that which is unborn is born, too, [and imagine that] the no-birth [theory] is [thereby] established; but this is done in words only.

823-828. (Chapter VI, verses 12-17.)1

829. That the mind is set in motion by ignorance which has been accumulated by thought since beginningless past, that it is bound to birth and destruction—this is the imagination of the theorisers.

830. The Samkhya philosophy is twofold. There is transformation owing to primary matter; (369) in primary matter there is action, and action is self-originating.

831. Primary matter is with all existing beings, and qualities are regarded as differentiated, various are effects and causes, no transformation takes place.

832. As quicksilver is pure and not soiled by dirt, so is the Alaya pure, being the seat of all sentient beings.

833. The onion-odour of onion, the womb of a pregnant woman, the saltiness of salt, etc. —does not [each] evolve like the seed?

834. Otherness is not otherness, so is bothness not bothness; to be is not to be attached to, there is neither non-being nor the Samskrita.

835. [To say that] an ego is found in the Skandhas is like saying that the horse-nature is in the cow-nature, which has nothing to do with it; we may speak of the Samskrita and the Asamskrita, but there is no self-nature.

1 It is noteworthy that the repetitions grow less as we approach the end and that the subjects referred to are less congruous with those of the text. The Sagathakam may be an independent collection.

836. Defiled by logic, by the traditional teachings (agama),1 by wrong views, by speculation, they are not able to ascertain definitely about the ego, which they say is; but it does not exist in any way other than clinging.

837. It is certainly their mistake to think that the ego is perceivable along with the Skandhas by reason of oneness and otherness; the theorisers are not enlightened.

838. As an image is seen in a mirror, in water, or in an eye, (370) so is the soul in the Skandhas devoid of oneness and otherness.

839. Let it be known that those who reflect and practise meditation can be released from the evil theories by training themselves in the three things: the path (marga), the truth (satya), and the insight (darsana).

840. As a flash of lightning is seen and unseen as the sun passes through a slit of a door, so is the transformation of all things; it is not as it is imagined by the ignorant.

841. Being confused in mind the ignorant view Nirvana as the disappearance of the existent; but since the wise see into reality (sadbhava) as it abides in itself, they have a truer insight.

842. Transformation [which is the actual state of existence] is to be ascertained as removed from birth and destruction, devoid of existence and non-existence, released from qualified and qualifying.

843. Transformation is to be ascertained as having nothing to do with the philosophical doctrines, with names and forms, and giving an abode2 to views of an inner ego.

844. With the [pleasant] touches of the gods and the harassings of the hells, if it were not for the middle existence, no Vijnanas would ever evolve.3

845. It should be known that the womb-born, the egg-born, the moisture-born, and other various bodies of sentient beings are born of the middle existence and descend into the [six] paths of existence.

1 After T'ang.

2 "Destroying", according to T'ang.

3 Read after T'ang.

846. To say that the passions are quieted and destroyed apart from right reasoning and scriptural teaching, (371) is the view and discourse of the philosophers, which is not to be practised by the intelligent.

847. One should first examine into the nature of an ego-soul and keep oneself away from attachment; to try to go beyond without an examination is of no more worth than a barren-woman's child.

848. I observe with a divine eye which is of transcendental wisdom and is removed from the flesh, [with this I observe] sentient beings, the physical bodies of all living creatures as devoid of the Samskara and Skandhas.1

849. It is seen that [beings] are distinguished as ugly-coloured and beautifully-coloured, as emancipated and un-emancipated, as heavenly and free from the Samskara, and as abiding with the Samskara.

850. I have the body that goes about in the [six] paths of existence; this does not belong to the realm of the theorisers; it goes beyond the human world and is not the possession of the theorisers.

851. The ego-soul is not, and the mind is born; how does this evolving come about? Is it not said that its appearing is like a river, a lamp, and a seed?

852. The Vijnana not being born there is no ignorance; ignorance being absent, there is no Vijnana, and how can succession take place?

853. The three divisions of time and no-time, and the fifth is beyond description; this is what is known to the Buddhas [only, though] mentioned by the theorisers.

(372) 854. Knowledge that is the cause of the Samskara is not to be described by the Samskara; knowledge that is known as the Samskara seizes the Samskara-path.2

855. That being so, this is; causal conditions [everywhere] but no causes; because of this absence there are no causal agencies; they are [only] symbolically pointed out.

1 Read after T'ang.

2 Is this the right reading?

856. The wind, indeed, makes fire burn, but it only incites and does not produce; further, incited by it the fire goes out; how can [the ego of] a sentient being be established?

857. The Samskrita and the Asamskrita are spoken of as devoid of attachment; how is fire imagined by the ignorant for the establishment [of their ego]?

858. Fire comes to exist in this world supported by the strength of mutuality; if it is imagined to be like fire, whence is the rising of a sentient being [i. e. an ego-soul]?

859. By reason of the Manas, etc., there is the accumulation of the Skandhas and Ayatanas; non-ego like a wealthy merchant moves on with mentation (citta).

860. These two like the sun are always removed from effect and cause; fire does not establish them, and the theorisers fail to understand.

861. The mind, sentient beings, and Nirvana—these are primarily pure, but defiled by faults of the beginningless past; they are not differentiated, they are like space.

(373) 862. Defiled by the bad theories of the philosophers, Hastisayya, etc., are wrapped end enveloped with [the false discriminations of] the Manovijnana, they imagine fire, etc., are purifying.

863 Those who see [reality] as it is in itself will see their passions burst asunder; leaving the forest of bad analogies behind, they reach the realm of the wise.

864. Thus [reality] is imagined to be something other than itself by the differentiation of knower and known; the dull-witted do not understand it, and what is beyond description is talked about.

865. As the ignorant make a sandal-wood drum by taking something else which appears like sandal-wood and aloe wood, so is [true] knowledge [to be distinguished] from that of the theorisers.

866. Having eaten he will rise holding the bowl empty; he will have his mouth well cleansed of offensive and injurious matter; he is to conduct himself thus towards food.

867. He who reflects rationally on this truth will attain serenity of mind, accomplish the most excellent discipline, and be above imagination; he will be released from attachment and realise the highest meaning; and thus he will light up the golden path of the Dharma.

868. When he who is possessed of stupidity and imagination rising from his views of being and non-being is freed from the net of bad theories tainted thereby, and from greed, vice, and anger, he is washed of the pigment and besprinkled by the Buddhas [with their own] hands.

869. Some philosophers are confused about the direction [of truth] because of their theory of causation; others are perturbed over conditions of causality; (374) others who are not wise abide in nihilism because of their negation of causation and reality.

870. There are transformations maturing from [the activities of] the Manas and the Vijnanas; the Manas is born of the Alaya, and the Vijnana comes from the Manas.

871. From the Alaya all mental activities take their rise like the waves; with habit-energy as cause all things are born in accordance with conditions of causation.

872. [All things] momentarily divided but bound up in a continuous chain, are taken hold of as real while they are of Mind itself; they appear in varieties of forms and characters, but are the product of Manas and the eye-Vijnana, etc.

873. Bound up by the faults [of speculation] since beginningless past, there is the growth of habit-energy which gives rise to something like an external world; it is Mind which is seen as manifoldness when it is hindered by wrong philosophical theories.

874. With that as cause and with that other as condition, [the Vijnana system] is evolved; when these philosophical views are born, transformations take place.

875. All things are like Maya and a dream and the Gandharvas' city; they appear as a mirage, as a lunar reflection in water; be it known that it is all due to self-discrimination.

876. From the splitting-up of moral conduct, there is suchness and the right knowledge dependent on it; such Samadhis of superior grade as the Maya-like, the Surangama, etc. [are attained].

877. By entering into the [various] stages, the psychic powers, and the self-masteries, the knowledge of the Maya-likeness of existence and the [will-]body [are obtained], and there is anointment by the Buddhas.

(375) 878. When the world is seen as quiescent, the mind ceases and the [first] stage of Joy is attained, and [finally] they will reach Buddhahood.

879. A revulsion taking place at the seat [of consciousness, a man becomes] like a multicoloured gem; he performs deeds [of beneficence] for sentient beings in the same way as the moon reflects itself in water.

880. When the dualism of being and non-being is abandoned, there is neither bothness nor not-bothness; and going beyond Sravakahood and Pratyekabuddhahood, one will even pass over the seventh stage.

881. [As he goes up through the stages] his insight into the truth of self-realisation will be purified at every stage, and releasing himself from externality as well as from the philosophers, he will discourse on the Mahayana.

882. When there is a revulsion (paravritti) from discrimination, one is removed from death and destruction; let him discourse on the truth of the emancipated ones, which is like a hare's horns,1 and a [multicoloured] gem.

883. As the text [is completed] by reason, so is reason [revealed] by the text; therefore, let there be reason [and the text]; let there be no other discrimination than reason.2

1 After Wei and T'ang. The text has "hare's hair" which in this connection yields no sense. The truth of emptiness may be in a manner compared to a hare's horns and not to its hair.

2 This is the reading of T'ang. By "text" (教, grantha) is meant any literary production in which a principle or reason, 理, (yukti) is expounded. Grantha is here contrasted to yukti as desana or desana-patha is to siddhanta or pratyatmagati, or as ruta is to artha. This contrasting the letter to spirit or meaning has been one of the main topics of the Lankavatara. Wei has 結 for grantha and 相應 for yukti, which does not yield any sense in this connection. The two versions, Wei and T'ang, are quoted in full:

Wei—如依結相應. 依法亦如是. 依相應相應. 莫分別於異.

T'ang—教由理故成. 理由教故顯. 當依此教理. 勿更餘分別.

884. Such are the eye, karma, desire, ignorance, and the Yogins; such is the Manas in relation to the eye[-consciousness] and form, such is the Manas in relation to the defiled.1


Here Ends "The Mahayana Sutra Called the Arya-Saddharma-Lankavatara, Together with the Verses."


(376)    	All things are born of causation,
And their cause has been told by the Tathagata;
And the Great Muni tells
That their cessation takes place thus.

[1] Thus have I heard. 

At one time the Buddha was staying on the Vulture Peak in Rajagriha with a large company of twelve thousand monks. They were all great sages who had already attained supernatural powers. Among them were the following: the Venerable Ajnata-kaundinya, the Venerable Ashvajit, the Venerable Vaspa, the Venerable Mahanama, the Venerable Bhadrajit, the Venerable Vimala, the Venerable Yashodeva, the Venerable Subahu, the Venerable Purnaka, the Venerable Gavampati, the Venerable Uruvilva-kashyapa, the Venerable Gaya-kashyapa, the Venerable Nadi-kashyapa, the Venerable Mahakashyapa, the Venerable Shariputra, the Venerable Mahamaudgalyayana, the Venerable Kapphina, the Venerable Mahakausthilya, the Venerable Mahakatyayana, the Venerable Mahacunda, the Venerable Purna-maitrayaniputra, the Venerable Aniruddha, the Venerable Revata, the Venerable Kimpila, the Venerable Amogha-raja, the Venerable Parayanika, the Venerable Vakkula, the Venerable Nanda, the Venerable Svagata, the Venerable Rahula and the Venerable Ananda. All of these were Elders.

Mahayana bodhisattvas also accompanied the Buddha, including all those of this Auspicious Kalpa, such as the Bodhisattva Samantabhadra, the Bodhisattva Manjushri and the Bodhisattva Maitreya. There were also the sixteen lay bodhisattvas, such as Bhadrapala, as well as the Bodhisattva Profound Thought, the Bodhisattva Wisdom of Faith, the Bodhisattva Voidness, the Bodhisattva Bloom of Supernatural Power, the Bodhisattva Hero of Light, the Bodhisattva Superior wisdom, the Bodhisattva Banner of Wisdom, the Bodhisattva Tranquil Ability, the Bodhisattva Wisdom of Vows, the Bodhisattva Sweet-smelling Elephant, the Bodhisattva Hero of Treasures, the Bodhisattva Dwelling-in-the-Center, the Bodhisattva Practice of Restraint and the Bodhisattva Emancipation.

Virtues of the Bodhisattva audience

[2] Each of these bodhisattvas, following the virtues of the Mahasattva Samantabhadra, is endowed with the immeasurable practices and vows of the Bodhisattva Path, and firmly dwells in all the meritorious deeds. He freely travels in all the ten quarters and employs skillful means of emancipation. He enters the treasury of the Dharma of the Buddhas, and reaches the Other Shore. Throughout the innumerable worlds he attains Enlightenment. First, dwelling in the Tusita Heaven, he proclaims the true Dharma. Having left the heavenly palace, he descends into his mother's womb. Soon after he is born from her right side, he takes seven steps. As he does so, an effulgence illuminates everywhere in the ten quarters and innumerable Buddha-lands shake in six ways. Then he utters these words, "I will become the most honored one in the world." 

Shakra and Brahma reverently attend him, and heavenly beings adore and worship him. He shows his ability in calculation, writing, archery and horsemanship. He is also conversant with the divine arts and well-read in many volumes. In the field outside the palace he trains himself in the martial arts, and at court shows that he also enjoys the pleasures of the senses.

When he first encounters old age, sickness and death, he realizes the impermanence of the world. He renounces his kingdom, wealth and throne, and goes into the mountains to practice the Way. After sending back the white horse that he has been riding, together with the jewelled crown and ornaments which he has been wearing, he takes off his magnificent clothes and puts on a Dharma robe. He cuts his hair and shaves his beard, sits upright under a tree and strives at ascetic practices for six years in accord with the traditional way. Since he has appeared in the world of the five defilements, he behaves as the multitude. And as his body appears dirty, he takes a bath in the Golden River. As a god bends a branch down towards him, he is able to climb up the river bank. A divine bird follows him closely to the seat of Enlightenment. A deva takes the form of a youth and, perceiving a favorable sign, respectfully presents him with the auspicious grass. The Bodhisattva compassionately accepts it, spreads it under the Bodhi-tree and sits upon it with his legs crossed. He emits a great flood of light to inform Mara of this. Mara and his army come to attack and tempt him, but he brings them under control with the power of wisdom and makes them all surrender. Then he attains the supreme Dharma and realizes the highest, perfect Enlightenment.

As Shakra and Brahma request him to turn the Wheel of the Dharma, the Buddha visits various places and preaches the Dharma in his thunderous voice. He beats the Dharma-drum, blows the Dharma-conch, brandishes the Dharma-sword, hoists the Dharma-banner, rolls the Dharma-thunder, hurls the Dharma-lightning, brings the Dharma-rain, and bestows the Dharma-gift. At all times, he awakens the world with the sound of the Dharma. His light illuminates countless Buddha-lands, causing the entire world to quake in six ways. It encompasses Mara's realm, shaking his palace, so that he and his host become frightened and surrender. The bodhisattva tears asunder the net of evil, destroys wrong views, removes afflictions, flushes the gutters of desire, protects the Dharma-castle, opens the Dharma-gate, washes off the grime of the passions, and reveals the pure white Dharma. He unifies everything in the Buddha Dharma, and thus proclaims the right teaching. He enters the town to beg alms; he accepts even rich food to enable the donors to accumulate merit and also to show that he is a field of virtue. Wishing to expound the Dharma, he smiles and so cures the three pains with various Dharma-medicines. He teaches that the aspiration for Enlightenment has immeasurable merit and, by giving predictions to bodhisattvas, he enables them to attain Buddhahood.

He demonstrates that he passes into Nirvana, but endlessly brings sentient beings to emancipation. In removing their defilements, planting various roots of virtue and attaining excellent merit, he displays wonderful and inconceivable works.

Furthermore, each of the bodhisattvas in the assembly is able to visit various Buddha-lands and expound teachings of the Way. His manner of practice is pure and undefiled. Just as a magician with his perfect skill can create at will various illusions, including images of man or woman, at will, so the bodhisattva, having thoroughly learned all the methods of emancipation and attained serene awareness of reality, can freely teach and transform beings. 

He manifests himself everywhere in innumerable Buddha-lands, performing acts of compassion for sentient beings tirelessly and with diligence. He has thus obtained complete mastery of such methods of emancipation. He is thoroughly conversant with the essentials of the sutras for bodhisattvas and, as his fame spreads everywhere, he guides sentient beings throughout the ten quarters. All Buddhas remember him and give him their protection. He has already dwelt in all the Buddha's abodes and performed all the deeds of the Great Sage. 

He proclaims the Tathagata's teachings, acts as a great master for other bodhisattvas and, with profound samadhi and wisdom, guides multitudes of beings. With penetrating insight into the essential nature of dharmas, he discerns different aspects of living beings and closely watches over all the worlds. In making offerings to the Buddhas, he manifests transformed bodies like flashes of lightning. 

Having well learned the extensive wisdom of fearless and having realized the illusory nature of dharmas, he destroys Mara's nets and unties all the bonds of passion. He rises above the stages of shravakas and pratyekabuddhas and attains the samadhis of emptiness, non-form, and non-desire. He skillfully provides expedient means and thus reveals three distinct teachings. 

Then for those of the middle and lower stages, he demonstrates his passing into Nirvana. But, in reality, he is non-active and non-acquisitive, and, being aware that dharmas in themselves neither arise nor perish, he realizes that they are of absolute equality. He has attained innumerable dharanis, a hundred thousand samadhis and various kinds of spiritual faculties and wisdom. With the Meditation of Vast and Universal Tranquillity, he enters deeply into the Dharma-treasury for bodhisattvas. After attaining the Buddha-garland Samadhi, he proclaims and expounds all the sutras. While dwelling deep in meditation, he visualizes all the innumerable Buddhas and in an instant visits every one of them.

By elucidating and teaching the ultimate truth to sentient beings, he delivers them from the state of extreme pains, from the conditions in which suffering is so great as to prevent people from finding time for Buddhist practices, and also from the conditions in which suffering is not so great as to prevent them from doing so. Having attained the Tathagata's thorough knowledge and eloquence, he has fluent command of languages, with which he enlightens all beings. He is above all worldly affairs and his mind, always serene, dwells on the path of emancipation; this gives him complete control over all dharmas. 

Without being asked to do so, he becomes a good friend to each of the multitude of beings and carries their heavy karmic burdens on his back. He upholds the Tathagata's profound Dharma-treasury and protects the seeds of Buddhahood, so that they may continue to multiply. Having awakened great compassion for sentient beings, he kindly expounds the teaching, and endows them with the Dharma-eye. He blocks the paths to the three evil realms, opens the gate of virtue and, without waiting for their request, provides beings with the Dharma. He does this for the multitude of beings just as a dutiful son loves and respects his parents. He indeed looks upon sentient beings as his own self.

With such roots of virtue, all the bodhisattvas in the assembly had reached the shore of emancipation. They had acquired the Buddha's immeasurable merit and attained the sacred, pure and inconceivable wisdom. Innumerable bodhisattvas, mahasattvas, such as these assembled there all at once.

Glorious features of the Buddha

[3] At that time all the senses of the World-Honored One radiated joy, his entire body appeared serene and glorious, and his august countenance looked most majestic. Having perceived the Buddha's holy intention, the Venerable Ananda rose from his seat, bared his right shoulder, prostrated himself, and joining his palms in reverence, said to the Buddha, "World-Honored One, today all your senses are radiant with joy, your body is serene and glorious, and your august countenance is as majestic as a clear mirror whose brightness radiates outward and inward. The magnificence of your dignified appearance is unsurpassed and beyond measure. I have never seen you look so superb and majestic as today. With respect, Great Sage, this thought has occurred to me: 'Today, the World-Honored One dwells in the rare and marvelous Dharma; today, the World-Hero dwells in the Buddha's abode; today, the World-Eye concentrates on the performance of the leader's duty; today, the World-Valiant One dwells in the supreme Bodhi; today, the One Most Honored in Heaven realizes the Tathagata's virtue. The Buddhas of the past, present and future contemplate each other. How can this present Buddha not contemplate all other Buddhas?' For what reason does his countenance look so majestic and brilliant?"

Then the World-Honored One said to Ananda, "Tell me, Ananda, whether some god urged you to put this question to the Buddha or whether you asked about his glorious countenance from your own wise observation." Ananda replied to the Buddha, "No god came to prompt me. I asked you about this matter of my own accord."

The Buddha said, "Well said, Ananda. I am very pleased with your question. You have shown profound wisdom and subtle insight in asking me this wise question out of compassion for sentient beings. As the Tathagata, I regard beings of the three worlds with boundless great compassion. The reason for my appearance in the world is to reveal teachings of the Way and save multitudes of beings by endowing them with true benefits. Even in countless millions of kalpas it is difficult to come upon and meet a Tathagata. It is as difficult as seeing an udumbara flower, which blooms very rarely. Your question is of great benefit and will enlighten all heavenly and human beings. Ananda, you should realize that the Tathagata's perfectly enlightened wisdom is unfathomable, capable of leading innumerable beings to emancipation, and that his penetrating insight cannot be obstructed. With just one meal, he is able to live for a hundred thousand kotis of kalpas, or an incalculable and immeasurable length of time, or beyond. Even after that lapse of time, his senses will still be radiant with joy and show no signs of deterioration; his appearance will not change, and his august countenance will look just the same. The reason for this is that the Tathagata's meditation and wisdom are perfect and boundless and that he has attained unrestricted power over all dharmas. Ananda, listen carefully. I shall now expound the Dharma."

Ananda replied, "Yes, I will. With joy in my heart, I wish to hear the Dharma."

53 Past Buddhas

[4] The Buddha said to Ananda, "In the distant past -- innumerable, incalculable and inconceivable kalpas ago -- a Tathagata named Dipankara appeared in the world. Having taught and freed innumerable beings and led them all along the path of Enlightenment, he passed into Nirvana. Next appeared a Tathagata named Far-reaching Light. After him came Moonlight, and then Sandalwood-Incense, King of Beautiful Mountains, Crown of Mount Sumeru, Brilliant like Mount Sumeru, Color of the Moon, Right Recollection, Free of Defilement, Non-attachment, Dragon-deva, Nocturnal Light, Peaceful and Brilliant Peak, Immovable Ground, Exquisite Beryl Flower, Golden Beryl Luster, Gold-treasury, Flaming Light, Fiery Origin, Earth-shaking, Image of the Moon, Sound of the Sun, Flower of Freedom, Glorious Light, Miraculous Power of the Ocean of Enlightenment, Water Light, Great Fragrance, Free of Dust and Defilement, Abandoning Enmity, Flame of Jewels, Beautiful Peak, Heroic Stance, Merit-possessing Wisdom, Outshining the Sun and the Moon, Beryl Light of the Sun and the Moon, Supreme Beryl Light, Highest Peak, Flower of Enlightenment, Brightness of the Moon, Sunlight, King of the Colors of Flowers, Moonlight on the Water, Dispelling the Darkness of Ignorance, Practice of Removing Hindrances, Pure Faith, Storage of Good, Majestic Glory, Wisdom of the Dharma, Call of the Phoenix, Roar of the Lion, Voice of the Dragon and Dwelling-in-the-world. All these Buddhas have already passed into Nirvana.

Lokeshvararaja Buddha and Dharmakara

[5] "Then appeared a Buddha named Lokeshvararaja, the Tathagata, Arhat, Perfectly Enlightened One, Possessed of Wisdom and Practice, Perfected One, Knower of the World, Unsurpassed One, Tamer of Men, Master of Gods and Men, Buddha and World-Honored One.

"At that time there was a king, who, having heard the Buddha's exposition of the Dharma, rejoiced in his heart and awakened aspiration for the highest, perfect Enlightenment. He renounced his kingdom and the throne, and became a monk named Dharmakara. Having superior intelligence, courage and wisdom, he distinguished himself in the world. He went to see the Tathagata Lokeshvararaja, knelt down at his feet, walked round him three times keeping him always on his right, prostrated himself on the ground, and putting his palms together in worship, praised the Buddha with these verses:

Sanbutsuge - Verses praising the Buddha

The shining face of the Buddha is glorious;
Boundless is his magnificence.
Radiant splendor such as his
Is beyond all comparison.
The sun, the moon and the mani-jewel,
Though shining with dazzling brightness,
Are completely dimmed and obscured
As if they were a pile of ink-sticks

The countenance of the Tathagata
Is beyond compare in the whole world.
The great voice of the Enlightened One
Resounds throughout the ten regions.
His morality, learning, endeavor,
Absorption in meditation, wisdom
And magnificent virtues have no equal;
They are wonderful and unsurpassed.

He meditates deeply and directly
On the oceanic Dharma of all the Buddhas.
He knows its depth and breadth
And penetrates to its farthest end.
Ignorance, greed and anger
Are forever absent in the World-Honored One.
He is the lion, the most valiant of all men;
His glorious virtue is unlimited.

His meritorious achievements are vast;
His wisdom is deep and sublime.
His light, with awe-inspiring glory, 
Shakes the universe of a thousand million worlds.
I resolve to become a Buddha,
Equal in attainment to you, O holy king of the Dharma,
To save living beings from birth-and-death,
And to lead them all to emancipation.

My discipline in giving, mind-control,
Moral virtues, forbearance and effort,
And also in meditation and wisdom,
Shall be supreme and unsurpassed.
I vow that, when I have become a Buddha,
I shall carry out this promise everywhere;
And to all fear-ridden beings
Shall I give great peace.

Even though there are Buddhas,
A thousand million kotis in number,
And multiudes of great sages
Countless as the sands of the Ganges,
I shall make offerings
To all those Buddhas.
I shall seek the supreme Way
Resolutely and tirelessly.

Even though the Buddha-lands are as innumerable
As the sands of the Ganges,
And other regions and worlds
Are also without number,
My light shall shine everywhere,
Pervading all those lands.
Such being the result of my efforts,
My glorious power shall be immeasurable.

When I have become a Buddha,
My land shall be most exquisite,
And its people wonderful and unexcelled;
The seat of Enlightenment shall be supreme.
My land, being like Nirvana itself,
Shall be beyond comparison.
I take pity on living beings
And resolve to save them all.

Those who come from the ten quarters
Shall find joy and serenity of heart;
When they reach my land,
They shall dwell in peace and happiness.
I beg you, the Buddha, to become my witness
And to vouch for the truth of my aspiration.
Having now made my vows to you,
I will strive to fulfilll them.

The World-Honored Ones in the ten quarters
Have unimpeded wisdom;
I call upon those Honored Ones
To bear witness to my intention.
Even though I must remain
In a state of extreme pain,
I will diligently practice,
Enduring all hardships with tireless vigor."

Dharmakara's resolution to become a Buddha

[6] The Buddha said to Ananda, "Having spoken these verses, the Bhiksu Dharmakara said to the Buddha Lokeshvararaja, 'Respectfully, World-Honored One, I announce that I have awakened aspiration for the highest, perfect Enlightenment. I beseech you to explain the Dharma to me fully, so that I can perform practices for the establishment of a pure Buddha-land adorned with infinite excellent qualities. So please teach me how to attain Enlightenment quickly and to remove the roots of afflictions of birth-and-death for all.'"

The Buddha said to Ananda, "At that time the Buddha Lokeshvararaja replied to the Bhiksu Dharmakara, 'You yourself should know by what practice you can establish a glorious Buddha-land.' The Bhiksu said to the Buddha, 'That is far too vast and deep for my comprehension. I sincerely beseech you, World-Honored One, to explain in detail the practices by which Buddhas, Tathagatas, established their pure lands. After I hear that, I wish to practice as instructed and so fulfill my aspirations.'

"At that time the Buddha Lokeshvararaja recognized the Bhiksu Dharmakara's noble and high aspirations, and taught him as follows: 'If, for example, one keeps on bailing water out of a great ocean with a pint-measure, one will be able to reach the bottom after many kalpas and then obtain rare treasures. Likewise, if one sincerely, diligently and unceasingly seeks the Way, one will be able to reach one's destination. What vow is there which cannot be fulfilled?'

"Then the Buddha Lokeshvararaja explained in detail the greater and lesser aspects of two hundred and ten kotis of Buddha-lands, together with the good and evil natures of heavenly and human beings living there. He revealed them all to the Bhiksu just as he had requested. Then the Bhiksu, having heard the Buddha's exposition of the glorious pure land and also having seen all of them, resolved upon his supreme, unsurpassed vows. His mind being serene and his aspirations free of attachment, he was unexcelled throughout the world. For five full kalpas he contemplated the vows, and then chose the pure practices for the establishment of his Buddha-land." Ananda asked the Buddha, "How long was the life-span of beings in the land of the Buddha Lokeshvararaja?"

The Buddha replied, "The length of life of that Buddha was forty-two kalpas."

He continued, "After that Dharmakara Bodhisattva adopted the pure practices which had led to the establishment of the excellent lands of two hundred and ten kotis of Buddhas. When he had finished this task, he went to the Buddha, knelt down at his feet, walked round him three times, joined his palms in worship and sat down. He then said to the Buddha, 'I have adopted the pure practices for the establishment of a glorious Buddha-land.' The Buddha said to him, 'You should proclaim this. Know that now is the right time. Encourage and delight the entire assembly. Hearing this, other bodhisattvas will practice this Dharma and so fulfill their innumerable great vows.' The Bhiksu replied, 'I beg you to grant me your attention. Now I will fully proclaim my vows.'

Dharmakara's 48 Vows

[7] (1) If, when I attain Buddhahood, there should be in my land a hell, a realm of hungry spirits or a realm of animals, may I not attain perfect Enlightenment.

(2) If, when I attain Buddhahood, humans and devas in my land should after death fall again into the three evil realms, may I not attain perfect Enlightenment.

(3) If, when I attain Buddhahood, humans and devas in my land should not all be the color of pure gold, may I not attain perfect Enlightenment.

(4) If, when I attain Buddhahood, humans and devas in my land should not all be of one appearance, and should there be any difference in beauty, may I not attain perfect Enlightenment.

(5) If, when I attain Buddhahood, humans and devas in my land should not remember all their previous lives, not knowing even the events which occurred during the previous hundred thousand kotis of nayutas of kalpas, may I not attain perfect Enlightenment.

(6) If, when I attain Buddhahood, humans and devas in my land should not possess the divine eye of seeing even a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.

(7) If, when I attain Buddhahood, humans and devas in my land should not possess the divine ear of hearing the teachings of at least a hundred thousand kotis of nayutas of Buddhas and should not remember all of them, may I not attain perfect Enlightenment.

(8) If, when I attain Buddhahood, humans and devas in my land should not possess the faculty of knowing the thoughts of others, at least those of all sentient beings living in a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.

(9) If, when I attain Buddhahood, humans and devas in my land should not possess the supernatural power of travelling anywhere in one instant, even beyond a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.

(10) If, when I attain Buddhahood, humans and devas in my land should give rise to thoughts of self-attachment, may I not attain perfect Enlightenment.

(11) If, when I attain Buddhahood, humans and devas in my land should not dwell in the Definitely Assured State and unfailingly reach Nirvana, may I not attain perfect Enlightenment.

(12) If, when I attain Buddhahood, my light should be limited, unable to illuminate at least a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.

(13) If, when I attain Buddhahood, my life-span should be limited, even to the extent of a hundred thousand kotis of nayutas of kalpas, may I not attain perfect Enlightenment.

(14) If, when I attain Buddhahood, the number of the shravakas in my land could be known, even if all the beings and pratyekabuddhas living in this universe of a thousand million worlds should count them during a hundred thousand kalpas, may I not attain perfect Enlightenment.

(15) If, when I attain Buddhahood, humans and devas in my land should have limited life-spans, except when they wish to shorten them in accordance with their original vows, may I not attain perfect Enlightenment.

(16) If, when I attain Buddhahood, humans and devas in my land should even hear of any wrongdoing, may I not attain perfect Enlightenment.

(17) If, when I attain Buddhahood, innumerable Buddhas in the land of the ten quarters should not all praise and glorify my Name, may I not attain perfect Enlightenment.

(18) If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name, even ten times, should not be born there, may I not attain perfect Enlightenment. Excluded, however, are those who commit the five gravest offences and abuse the right Dharma.

(19) If, when I attain Buddhahood, sentient beings in the lands of the ten quarters, who awaken aspiration for Enlightenment, do various meritorious deeds and sincerely desire to be born in my land, should not, at their death, see me appear before them surrounded by a multitude of sages, may I not attain perfect Enlightenment.

(20) If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who, having heard my Name, concentrate their thoughts on my land, plant roots of virtue, and sincerely transfer their merits towards my land with a desire to be born there, should not eventually fulfill their aspiration, may I not attain perfect Enlightenment.

(21) If, when I attain Buddhahood, humans and devas in my land should not all be endowed with the thirty-two physical characteristics of a Great Man, may I not attain perfect Enlightenment.

(22) If, when I attain Buddhahood, bodhisattvas in the Buddha-lands of other quarters who visit my land should not ultimately and unfailingly reach the Stage of Becoming a Buddha after One More Life, may I not attain perfect Enlightenment. Excepted are those who wish to teach and guide sentient beings in accordance with their original vows. For they wear the armour of great vows, accumulate merits, deliver all beings from birth-and-death, visit Buddha-lands to perform the bodhisattva practices, make offerings to Buddhas, Tathagatas, throughout the ten quarters, enlighten uncountable sentient beings as numerous as the sands of the River Ganges, and establish them in the highest, perfect Enlightenment. Such bodhisattvas transcend the course of practice of the ordinary bodhisattvas, manifest the practices of all the bodhisattva stages, and cultivate the virtues of Samantabhadra.

(23) If, when I attain Buddhahood, bodhisattvas in my land, in order to make offerings to Buddhas through my transcendent power, should not be able to reach immeasurable and innumerable kotis of nayutas of Buddha-lands in as short a time as it takes to eat a meal, may I not attain perfect Enlightenment.

(24) If, when I attain Buddhahood, bodhisattvas in my land should not be able, as they wish, to perform meritorious acts of worshipping the Buddhas with the offerings of their choice, may I not attain perfect Enlightenment.

(25) If, when I attain Buddhahood, bodhisattvas in my land should not be able to expound the Dharma with the all-knowing wisdom, may I not attain perfect Enlightenment.

(26) If, when I attain Buddhahood, there should be any bodhisattva in my land not endowed with the body of the Vajra-god Narayana, may I not attain perfect Enlightenment.

(27) If, when I attain Buddhahood, sentient beings should be able, even with the divine eye, to distinguish by name calculate by number all the myriads of manifestations provided for the humans and devas in my land, which are glorious and resplendent and have exquisite details beyond description, may I not attain perfect Enlightenmet.

(28) If, when I attain Buddhahood, bodhisattvas in my land, even those with little store of merit, should not be able to see the Bodhi-tree which has countless colors and is four million li in height, may I not attain perfect Enlightenment.

(29) If, when I attain Buddhahood, bodhisattvas in my land should not acquire eloquence and wisdom in upholding sutras and reciting and expounding them, may I not attain perfect Enlightenment.

(30) If, when I attain Buddhahood, the wisdom and eloquence of bodhisattvas in my land should be limited, may I not attain perfect Enlightenment.

(31) If, when I attain Buddhahood, my land should not be resplendent, revealing in its light all the immeasurable, innumerable and inconceivable Buddha-lands, like images reflected in a clear mirror, may I not attain perfect Enlightenment.

(32) If, when I attain Buddhahood, all the myriads of manifestations in my land, from the ground to the sky, such as palaces, pavilions, ponds, streams and trees, should not be composed of both countless treasures, which surpass in supreme excellence anything in the worlds of humans and devas, and of a hundred thousand kinds of aromatic wood, whose fragrance pervades all the worlds of the ten quarters, causing all bodhisattvas who sense it to perform Buddhist practices, then may I not attain perfect Enlightenment.

(33) If, when I attain Buddhahood, sentient beings in the immeasurable and inconceivable Buddha-lands of the ten quarters, who have been touched by my light, should not feel peace and happiness in their bodies and minds surpassing those of humans and devas, may I not attain perfect Enlightenment.

(34) If, when I attain Buddhahood, sentient beings in the immeasurable and inconceivable Buddha-lands of the ten quarters, who have heard my Name, should not gain the bodhisattva's insight into the non-arising of all dharmas and should not acquire various profound dharanis, may I not attain perfect Enlightenment.

(35) If, when I attain Buddhahood, women in the immeasurable and inconceivable Buddha-lands of the ten quarters who, having heard my Name, rejoice in faith, awaken aspiration for Enlightenment and wish to renounce womanhood, should after death be reborn again as women, may I not attain perfect Enlightenment.

(36) If, when I attain Buddhahood, bodhisattvas in the immeasurable and inconceivable Buddha-lands of the ten quarters, who have heard my Name, should not, after the end of their lives, always perform sacred practices until they reach Buddhahood, may I not attain perfect Enlightenment.

(37) If, when I attain Buddhahood, humans and devas in the immeasurable and inconceivable Buddha-lands of the ten quarters, who having heard my Name, prostrate themselves on the ground to revere and worship me, rejoice in faith, and perform bodhisattva practices, should not be respected by all devas and people of the world, may I not attain perfect Enlightenment.

(38) If, when I attain Buddhahood, humans and devas in my land should not obtain clothing, as soon as such a desire arises in their minds, and if the fine robes as prescribed and praised by the Buddhas should not be spontaneously provided for them to wear, and if these clothes should need sewing, bleaching, dyeing or washing, may I not attain perfect Enlightenment.

(39) If, when I attain Buddhahood, humans and devas in my land should not enjoy happiness and pleasure comparable to that of a monk who has exhausted all the passions, may I not attain perfect Enlightenment.

(40) If, when I attain Buddhahood, the bodhisattvas in my land who wish to see the immeasurable glorious Buddha-lands of the ten quarters, should not be able to view all of them reflected in the jewelled trees, just as one sees one's face reflected in a clear mirror, may I not attain perfect Enlightenment.

(41) If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters who hear my Name should, at any time before becoming Buddhas, have impaired, inferior or incomplete sense organs, may I not attain perfect Enlightenment.

(42) If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters who hear my Name should not all attain the samadhi called 'pure emancipation' and, while dwelling therein, without losing concentration, should not be able to make offerings in one instant to immeasurable and inconceivable Buddhas, World-Honored Ones, may I not attain perfect Enlightenment.

(43) If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters who hear my Name should not be reborn into noble families after their death, may I not attain perfect Enlightenment.

(44) If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters who hear my Name should not rejoice so greatly as to dance and perform the bodhisattva practices and should not acquire stores of merit, may I not attain perfect Enlightenment.

(45) If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters who hear my Name should not all attain the samadhi called 'universal equality' and, while dwelling therein, should not always be able to see all the immeasurable and inconceivable Tathagatas until those bodhisattvas, too, become Buddhas, may I not attain perfect Enlightenment.

(46) If, when I attain Buddhahood, bodhisattvas in my land should not be able to hear spontaneously whatever teachings they may wish, may I not attain perfect Enlightenment.

(47) If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters who hear my Name should not instantly reach the Stage of Non-retrogression, may I not attain perfect Enlightenment.

(48) If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters who hear my Name should not instantly gain the first, second and third insights into the nature of dharmas and firmly abide in the truths realized by all the Buddhas, may I not attain perfect Enlightenment."

Juseige - Verses confirming the 48 Vows

[8] The Buddha said to Ananda, "The Bhiksu Dharmakara, having thus
proclaimed those vows, spoke the following verses:

I have made vows, unrivaled in all the world;
I will certainly reach the unsurpassed Way.
If these vows should not be fulfilled,
May I not attain perfect Enlightenment.

If I should not become a great benefactor
In lives to come for immeasurable kalpas
To save the poor and the afflicted everywhere,
May I not attain perfect Enlightenment.

When I attain Buddhahood,
My Name shall be heard throughout the ten quarters;
Should there be any place where it is not heard,
May I not attain perfect Enlightenment.

Free of greed and with deep, perfect mindfulness
And pure wisdom, I will perform the sacred practices;
I will seek to attain the unsurpassed Way
And become the teacher of devas and humans.

With my divine power I will display great light,
Illuminating the worlds without limit,
And dispel the darkness of the three defilements;
Thus I will deliver all beings from misery.

Having obtained the eye of wisdom,
I will remove the darkness of ignorance;
I will block all the evil paths
And open the gate to the good realms.

When merits and virtues are perfected,
My majestic light shall radiate in the ten quarters,
Outshining the sun and the moon
And surpassing the brilliance of the heavens.

I will open the Dharma-store for the multitudes
And endow them all with treasures of merit.
Being always among the multitudes,
I will proclaim the Dharma with the lion's roar.

I will make offerings to all the Buddhas,
Thereby acquiring roots of virtue.
When my vows are fulfilled and my wisdom perfected,
I shall be the sovereign of the three worlds.

Like your unhindered wisdom, O Buddha,
Mine shall reach everywhere, illuminating all;
May my supreme wisdom
Be like yours, Most Excellent Honored One.

If these vows are to be fulfilled,
Let this universe of a thousand million worlds shake in response 
And let all the devas in heaven
Rain down rare and marvelous flowers."

Dharmakara's practices of the Bodhisattva Path

[9] The Buddha said to Ananda, "As soon as the Bhiksu Dharmakara spoke those verses, the entire earth shook in six ways, and a rain of wonderful flowers fell from heaven, scattering everywhere. Spontaneous music was heard, and a voice in the sky said, 'Surely you will attain the highest, perfect Enlightenment. "Then the Bhiksu Dharmakara kept all those great vows which were sincere, unfailing and unsurpassed in the whole world, and intensely aspired to attain Nirvana.

"Then, Ananda, after proclaiming and establishing those universal vows in the presence of the Buddha Lokeshvararaja before the multitude of beings, including the eight kinds of superhuman beings, such as devas and dragon-spirits, and also Mara and Brahma, the Bhiksu Dharmakara was solely intent on producing a glorious and exquisite land. The Buddha-land which he sought to establish was vast in extent, unsurpassed and supremely wonderful, always present and subject neither to decay nor change. During inconceivable and innumerable kalpas, he cultivated the immeasurable meritorious practices of the Bodhisattva Path.

"He did not harbor any thought of greed, hatred or cruelty; nor did he allow any ideas of greed, hatred or cruelty to arise. He was unattached to any form, sound, smell, taste, touch or idea. Possessed of the power to persevere, he did not avoid undergoing various afflictions. Having little desire for his own sake, he knew contentment. Without any impure thought, enmity or stupidity, he dwelt continually in tranquil samadhi. His wisdom was unobstructed, and his mind free of falsehood and deceitfulness. With an expression of tenderness in his face and with kindness in his speech, he spoke to others in consonance with their inner thoughts. Courageous and diligent, strong-willed and untiring, he devoted himself solely to the pursuit of the pure Dharma, thereby benefiting a multitude of beings. He revered the Three Treasures, respected his teachers and elders, and thus adorned his practices with a great store of merits. By so doing, he enabled sentient beings to partake of it.

"He dwelt in the realization that all dharmas are empty, devoid of distinctive features, and not to be sought after, and that they neither act nor arise; he thus realized that all dharmas are like magical creations. He avoided all wrong speech that would bring harm upon himself or others or both; he engaged in right speech that would bring benefit to himself or others or both. He abandoned his kingdom and renounced the throne, leaving behind wealth and sensuous pleasures. Practicing the Six Paramitas himself, he taught others to do the same. During innumerable kalpas, he accumulated merits and amassed virtues.

"Wherever he was born, an immeasurable stock of treasure spontaneously appeared as he wished. He taught countless sentient beings and guided them on the path of the highest, true Enlightenment. He was reborn as a rich man, a lay devotee, a member of the highest caste or of a noble family, a ksatriya king, a wheel-turning monarch, a king of one of the six heavens in the world of desire, or even higher, as a Brahma-king. He revered and worshipped all Buddhas by making the four kinds of offering to them. The merit he thus acquired was indescribably great. Fragrance issued from his mouth as from a blue lotus-flower, and every pore of his body emitted the scent of sandalwood, which permeated innumerable worlds. His appearance was majestic, and his physical characteristics and marks were truly wonderful. From his hands, inexhaustible treasures, clothes, food and drink, rare and exquisite flowers and incense, silken canopies, banners, and other ornaments were produced. In such manifestations he was unrivaled among all heavenly and human beings. He thus attained the command of all dharmas."

Dharmakara's attainment of Buddhahood

[10] Ananda asked the Buddha, "Has the Bodhisattva Dharmakara already attained Buddhahood and then passed into Nirvana? Or has he not yet attained Buddhahood? Or is he dwelling somewhere at present?" The Buddha replied to Ananda, "The Bodhisattva Dharmakara has already attained Buddhahood and is now dwelling in a western Buddha-land, called 'Peace and Bliss,' a hundred thousand kotis of lands away from here."

Ananda further asked the Buddha, "How much time has passed since he attained Buddhahood?"

The Buddha replied, "Since he attained Buddhahood, about ten kalpas have passed."

He continued, "In that Buddha-land, the earth is composed of seven jewels --namely, gold, silver, beryl, coral, amber, agate and ruby -- which have spontaneously appeared. The land itself is so vast, spreading boundlessly to the farthest extent, that it is impossible to know its limit. All the rays of light from those jewels intermingle and create manifold reflections, producing a dazzling illumination. Those pure, superb and exquisite adornments are unsurpassed in all the worlds of the ten quarters. They are the finest of all gems, and are like those of the Sixth Heaven. In that land, there are no mountains, such as Mount Sumeru and the Encircling Adamantine Mountains. Likewise, there are neither oceans nor seas, valleys nor gorges. But one can see those manifestations by the Buddha's power if one so wishes. In that land there is no hell; neither are there realms of hungry spirits and animals nor other adverse conditions. Neither do the four seasons of spring, summer, autumn and winter exist. It is always moderate and pleasant, never cold or hot."

Then, Ananda asked the Buddha, "If, World-Honored One, there is no Mount Sumeru in that land, what sustains the Heaven of the Four Kings and the Heaven of the Thirty-three Gods?"

The Buddha said to Ananda, "What sustains Yama, which is the Third Heaven of the world of desire, and other heavens up to the Highest Heaven of the world of form?"

Ananda answered, "The consequences of karma are inconceivable." The Buddha said to Ananda, "Inconceivable indeed are the consequences of karma, and so are the worlds of the Buddhas. By the power of meritorious deeds, sentient beings in that land dwell on the ground of karmic reward. That is why those heavens exist without Mount Sumeru."

Ananda continued, "I do not doubt this myself but have asked you about it simply because I wished to remove such doubts for the benefit of sentient beings in the future."

Amida's light

[11] The Buddha said to Ananda, "The majestic light of the Buddha Amitayus is the most exalted. No other Buddha's light can match his. The light of some Buddhas illuminates a hundred Buddha-lands, and that of others, a thousand Buddha-lands. Briefly, that of Amitayus illuminates the eastern Buddha-land, as numerous as the sands of the River Ganges. In the same way, it illuminates the Buddha-lands in the south, west and north, in each of the four intermediate quarters, above and below. Further, the light of some Buddhas extends seven feet; that of others, one yojana, or two, three, four or five yojanas; and the distance covered increases in this way until the light of some Buddhas illuminates one Buddha-land. "For this reason, Amitayus is called by the following names: the Buddha of Infinite Light, the Buddha of Boundless Light, the Buddha of Unhindered Light, the Buddha of Incomparable Light, the Buddha of the Light of the King of Flame, the Buddha of Pure Light, the Buddha of the Light of Joy, the Buddha of Light of Wisdom, the Buddha of Unceasing Light, the Buddha of Inconceivable Light, the Buddha of Ineffable Light, and the Buddha of the Light Outshining the Sun and the Moon.

"If, sentient beings encounter his light, their three defilements are removed; they feel tenderness, joy and pleasure; and good thoughts arise. If sentient beings in the three realms of suffering see his light, they will all be relieved and freed from affliction. At the end of their lives, they all reach emancipation.

"The light of Amitayus shines brilliantly, illuminating all the Buddha-lands of the ten quarters. There is no place where it is not perceived. I am not the only one who now praises his light. All the Buddhas, shravakas, pratyekabuddhas and bodhisattvas praise and glorify it in the same way. If sentient beings, having heard of the majestic virtue of his light, glorify it continually, day and night, with sincerity of heart, they will be able to attain birth in his land, as they wish. Then the multitudes of bodhisattvas and shravakas will praise their excellent virtue. Later, when they attain Buddhahood, all the Buddhas and bodhisattvas in the ten quarters will praise their light, just as I now praise the light of Amitayus."

The Buddha continued, "The majestic glory of the light of Amitayus could not be exhaustively described even if I praised it continuously, day and night, for the period of one kalpa."

Amida's life-span

[12] The Buddha said to Ananda, "The life of Amitayus is so long that it is impossible for anyone to calculate it. To give an illustration, let us suppose that all the innumerable sentient beings in the worlds of the ten quarters were reborn in human form and that every one became a shravaka or pratyekabuddha. Even if they assembled in one place, concentrated their thoughts, and exercised the power of their wisdom to the utmost to reckon the length of the Buddha's life, even after a thousand million kalpas they could still not reach its limit. So it is with the life-span of shravakas, bodhisattvas, heavenly beings and human beings in his land. Similarly, it is not to be encompassed by any means of reckoning or by any metaphorical expression. Again, the number of the shravakas and bodhisattvas living there is incalculable. They are fully endowed with transcendent wisdom and free in their exercise of majestic power; they could hold the entire world in their hands."

The number of the audience at the first assembly

[13] The Buddha said to Ananda, "The number of shravakas at the first teaching assembly of that Buddha was incalculable; so was the number of the bodhisattvas. Even if an immeasurable and uncountable number of humans multiplied by millions of kotis should all become like Mahamaudgalyayana and together reckon their number during innumerable nayutas of kalpas, or even until they attain Nirvana, they could still not know that number. Let us suppose that there is a great ocean, infinitely deep and wide, and that one takes a drop of water out of it with a hundredth part of a split hair. How would you compare that drop of water with the rest of the ocean?" Ananda replied, "When the drop of water is compared with the great ocean, it is impossible even for one skilled in astronomy or mathematics to know the proportion, or for anyone to describe it by any rhetorical or metaphorical expressions."

The Buddha said to Ananda, "Even if people like Mahamaudgalyayana were to count for millions of kotis of kalpas, the number of the shravakas and bodhisattvas at the first teaching assembly who could be counted would be like a drop of water, and the number of sages yet to be counted would be like the rest of the ocean."

Jewelled trees

[14] Again, seven-jewelled trees completely fill that land. There are some made of gold, some of silver, and others made of beryl, crystal, coral, ruby or agate. There are also trees made of two to seven kinds of jewels. "There are gold trees with leaves, flowers and fruits of silver; silver trees with leaves, flowers and fruits of gold; beryl trees with leaves, flowers and fruits of crystal; crystal trees with leaves, flowers and fruits of beryl; coral trees with leaves, flowers and fruits of ruby; ruby trees with leaves, flowers and fruits of beryl; agate trees with leaves, flowers and fruits made of various jewels. "Again, there are jewelled trees with purple-gold roots, white-silver trunks, beryl branches, crystal twigs, coral leaves, ruby flowers and agate fruits. There are jewelled trees with white-silver roots, beryl trunks, crystal branches, coral twigs, ruby leaves, agate flowers and purple-gold fruits. There are jewelled trees with beryl roots, crystal trunks, coral branches, ruby twigs, agate leaves, purple-gold flowers and white-silver fruits. There are jewelled trees with crystal roots, coral trunks, ruby branches, agate twigs, purple-gold leaves, white-silver flowers and beryl fruits. There are jewelled trees with coral roots, ruby trunks, agate branches, purple-gold twigs, white-silver leaves, beryl flowers and crystal fruits. There are jewelled trees with ruby roots, agate trunks, purple-gold branches, white-silver twigs, beryl leaves, crystal flowers and coral fruits. There are jewelled trees with agate roots, purple-gold trunks, white-silver branches, beryl twigs, crystal leaves, coral flowers and ruby fruits.

"These jewelled trees are in parallel rows, their trunks are evenly spaced, their branches are in level layers, their leaves are symmetrical, their flowers harmonize, and their fruits are well arranged. The brilliant colors of these trees are so luxuriant that it is impossible to see them all. When a pure breeze wafts through them, exquisite sounds of the pentatonic scales, such as kung and shang, spontaneously arise and make symphonic music.

The Bodhi-tree

[15] "Again, the Bodhi-tree of the Buddha Amitayus is four million li in height and five thousand yojanas in circumference at its base. Its branches spread two hundred thousand li in each of the four directions. It is a natural cluster of all kinds of precious stones and is adorned with the kings of jewels, namely, moon-light mani gems and ocean-supporting-wheel gems.

Everywhere between its twigs hang jewelled ornaments with a thousand million different colors intermingling in various ways, and their innumerable beams shine with the utmost brilliance. The Bodhi-tree itself is covered with nets of rare, excellent gems, and on it appear all kinds of ornaments in accordance with one's wishes.

"When a gentle breeze wafts through its branches and leaves, innumerable exquisite Dharma-sounds arise, which spread far and wide, pervading all the other Buddha-lands in the ten quarters. Those who hear the sounds attain penetrating insight into dharmas and dwell in the Stage of Non-retrogression. Until they attain Buddhahood, their senses of hearing will remain clear and sharp, and they will not suffer from any pain or sickness. Whether they hear the sounds of the Bodhi-tree, see its colors, smell its perfumes, taste its flavors, perceive its lights or conceive of the Dharma in their minds, they all attain profoundly penetrating insight into dharmas and dwell in the Stage of Non-retrogression. Until they attain Buddhahood, their six sense-organs will remain sharp and clear, and they will not suffer from any pain or disease.

"Ananda, when humans and devas of that land see the Bodhi-tree, they will attain three insights: first, insight into reality through hearing the sacred sounds; second, insight into reality by being in accord with it; and third, the insight into the non-arising of all dharmas. These benefits are all bestowed by the majestic power of Amitayus, the power of his primal vow, his perfectly fulfilled vow, his clear and manifest vow, his firm vow, and his accomplished vow."

The Buddha said to Ananda, "A king of this world possesses a hundred thousand kinds of music. From the realm ruled by a wheel-turning monarch up to the Sixth Heaven, the sounds of the music produced in each higher realm are ten million kotis of times superior to those of a lower one. The thousands of varieties of musical sound produced in the Sixth Heaven are a thousand kotis of times inferior to one sound produced from the seven-jewelled trees in the land of Amitayus. Again, in that land, there are thousands of varieties of natural music, which are all, without exception, sounds of the Dharma. They are clear and serene, full of depth and resonance, delicate and harmonious; they are the most excellent of sounds in all the worlds of the ten quarters.

Glorious adornments

[16] "Again, the halls, monasteries, palaces and pavilions are spontaneous apparitions, all adorned with the seven jewels and hung with curtains of various other jewels, such as pearls and moon-bright mani gems. "Inside and out, to right and left, are bathing pools. Some of them are ten yojanas in length, breadth and depth; some are twenty yojanas, others, thirty, and so on, until we come to those measuring a hundred thousand yojanas in length, breadth and depth. They are brimful of the water of eight excellent qualities, clear, fragrant and tasting like nectar.

"There are golden pools with beds of silver sand; silver pools with beds of golden sand; crystal pools with beds of beryl sand; beryl pools with beds of crystal sand; coral pools with beds of amber sand; amber pools with beds of coral sand; agate pools with beds of ruby sand; ruby pools with beds of agate sand; white-jade pools with beds of purple-gold sand; purple-gold pools with beds of white-jade sand. Others are composed of two to seven jewels.

"On the banks of these pools are sandalwood trees, whose flowers and leaves hang down and diffuse perfumes everywhere. Heavenly lotuses of blue, pink, yellow and white bloom profusely in various tints and tones, completely covering the surface of the water.

"If bodhisattvas and shravakas in that land enter the jewel-ponds and wish the water to rise to their ankles, it rises to their ankles. If they wish it to rise to their knees, it rises to their knees. If they wish it to rise to their waists, it rises to their waists. If they wish it to rise to their necks, it rises to their necks. If they wish it to pour over their bodies, it spontaneously pours over their bodies. If they wish it to recede, it recedes. Its temperature is moderate, cool or warm, according to their wishes. The water comforts the body and refreshes the mind, washing away their mental defilements. Clear and pure, the water is so transparent that it seems formless. The jewel-sand shines so brightly that even the depth of the water cannot prevent its brilliance from being seen. The rippling water forms meandering streams, which join and flow into each other. Their movement is peaceful and quiet, neither too fast nor too slow, and their ripples spontaneously produce innumerable wonderful sounds. One can hear whatever sound one wishes. For example, some hear the sound 'Buddha,' some hear the sound 'Dharma,' some 'Sangha,' others hear 'tranquillity,' 'emptiness and non-self,' 'great compassion,' 'paramita,' 'ten powers,' 'fearlessness,' 'special qualities,' 'supernatural powers,' 'non-activity,' 'neither arising nor perishing,' 'insight into the non-arising of all dharmas,' and so on until the various sounds of the wonderful Dharma, such as 'the sprinkling of nectar upon the head of a bodhisattva,' are heard. As one hears those sounds, one attains immeasurable joy and accords with the principles of purity, absence of desires, extinction, and reality. One is in harmony with the Three Treasures, the Buddha's powers, fearlessness and special qualities, and also with supernatural powers and other methods of practice for bodhisattvas and shravakas. Not even the names of the three realms of suffering are heard there, but only Nirvanic sounds of bliss. For this reason, that land is called 'Peace and Bliss'."

Bodily appearance of the inhabitants and the pleasures they enjoy

[17] "Ananda, those born in that Buddha-land are endowed with such bodies of purity and provided with various exquisite sounds, supernatural powers and virtues. The palaces in which they dwell, their clothing, food and drink, the wonderful flowers, and the various kinds of incense and adornments are like those naturally provided in the Sixth Heaven of the world of desire.

"At mealtimes, plates made of the seven jewels -- namely, gold, silver, beryl, agate, ruby, coral, and amber, and also moon-bright pearl --spontaneously appear, filled with food and drink of a hundred tastes, according to one's wishes. Although the food is offered, no one actually eats it. Once it has been seen and smelt, one naturally feels that it has been eaten, and so is satisfied; thus one feels relaxed in mind and body, free from attachment to the sense of taste. When the meal is over, everything disappears, but reappears at the next mealtime.

"That Buddha-land, like the realm of unconditioned Nirvana, is pure and serene, resplendent and blissful. The shravakas, bodhisattvas, heavenly beings and humans there have lofty and brilliant wisdom, and are masters of the supernatural powers. They are all of one form, without any differences, but are called 'heavenly beings' and 'humans' simply by analogy with the states of existence in other worlds. They are of noble and majestic countenance, unequaled in all the worlds, and their appearance is superb, unmatched by any being, heavenly or human. They are all endowed with bodies of Naturalness, Emptiness, and Infinity."

Karmic rewards of a beggar and a king

[18] The Buddha said to Ananda, "If a beggar in extreme poverty sits by the side of a king, how can their appearances be compared?"

Ananda replied, "If such a man sits by the side of a king, his emaciated, mean and ragged appearance cannot be compared with the king's. His appearance is a thousand million kotis or even incalculable times inferior to the king's. What is the reason for this? The conditions of a beggar in extreme poverty--being at the lowest social level, with barely enough clothes to cover his body, scarcely enough food to sustain his life, with hunger and cold always tormenting him, and having almost lost in human contact -- are all the result of his misdeeds in former lives. In the past he did not cultivate roots of virtue, but instead, accumulated riches without giving anything to others. He became more miserly as his wealth increased, desired to obtain more, insatiably hankered after further acquisitions and gave no thought to good actions. Thus he piled up a mountain of evil karma. When his life ended, all his wealth was gone, and what he had accumulated with great toil and worry was of no avail to him; all passed in vain into the possession of others. Having no stock of merit on which to depend and no virtue on which to rely, after death he fell into one of the evil realms, where he suffered pain for a long period. When his karmic retributions ended, he was able to escape, but was reborn into a lower class; being foolish, base and inferior, he barely maintains the appearance of a human being.

"The king of a country is the most Honored of all men. This is the reward for virtues accumulated in former lives, in which he, with a compassionate heart, gave generously to many, saved people from suffering through kindness and benevolence, performed good deeds with sincerity, and never disputed with others. When that life ended, he was rewarded by rebirth into a higher state. Born in a heavenly realm, he enjoyed bliss and happiness. His accumulated virtues produced such a surplus of goodness that, when he was reborn as a man in this life, his birth was, deservedly, into a royal family. Being naturally noble, his dignified and majestic demeanor commands the respect of his people, and superb clothes and sumptuous food are prepared and served to him as he pleases. All this is a reward for virtues from his past lives."

Comparison between heavens and the Pure Land

[19] The Buddha said to Ananda, "What you say is true. Even though a king is the noblest of all men and has a regal countenance, if he is compared with a wheel-turning monarch, he will appear as base and inferior as a beggar beside a king. Likewise, however excellent and unrivaled the majestic appearance of such a monarch may be, if he is compared with the lord of the Heaven of the Thirty-three Gods, he will also appear incomparably inferior, even ten thousands kotis of times more so. Again, if this heavenly lord is compared with the lord of the Sixth Heaven, he will appear a hundred thousand kotis of times inferior. If the lord of the Sixth Heaven is compared with a bodhisattva or a shravaka dwelling in the land of Amitayus, his countenance and appearance will be far from matching those of the bodhisattva or shravaka, being a thousand million kotis of times or even incalculable times inferior."

Pleasures in the Pure Land

[20] The Buddha said to Ananda, "Devas and humans in the land of Amitayus are each provided with robes, food and drink, flowers, perfume, ornaments, silken canopies and banners, and are surrounded by exquisite sounds. Their abodes, palaces, and pavilions are exactly in accordance with the size of their bodies. One, two or even innumerable jewels appear before them, as soon as they wish. In addition, beautiful jewelled fabric covers the ground where all the devas and humans walk. In that Buddha-land there are innumerable jewelled nets, all adorned with skeins of gold thread, pearls, and a hundred thousand kinds of rare and marvelous treasures. All around the nets hang jewelled bells of the utmost beauty, which shine brilliantly. When a natural breeze of virtue arises and gently blows, it is moderate in temperature, neither cold nor hot, refreshing and soft to the senses, and moves neither too slowly nor too quickly. When the breeze wafts over the nets and the various jewelled trees, countless excellent sounds of the Dharma are heard, and ten thousand kinds of delicate fragrances of virtue are diffused. If one smells those fragrances, one's impurities and passions spontaneously cease to arise. If touched by the breeze itself, one enjoys the same pleasure as a monk who has entered the Samadhi of Extinction.

Flowers and innumerable rays of light emitted from them

[21] "Again, as the breeze blows, flowers are scattered throughout the Buddha-land; they spontaneously divide into different colors, not mixed together. They are soft and pleasant to touch, glow brilliantly, and diffuse rich fragrances. When one's foot is placed on them, they sink down four inches, but when the foot is lifted, they rise to their former level. When the flowers have served their purpose, the earth opens up and they vanish, leaving the ground clean and without trace of them. At the right moment, six times a day, the breeze wafts, scattering the flowers in this way. Moreover, lotus-flowers of various jewels fill the land; each has a hundred thousand kotis of petals with lights of numerous colors -- blue lotuses glow with a blue light, white ones with a white light, and, likewise, dark blue, yellow, red, and purple lotuses glow with lights of their respective colors. The brilliance of these lights is so magnificent that it outshines the sun and the moon. Each flower emits thirty-six hundred thousand kotis of rays of light, each sending forth thirty-six hundred thousand kotis of Buddhas. The bodies of these Buddhas are purple-gold, and their physical characteristics and marks are superb beyond compare. Each Buddha emits a hundred thousand rays of light and expounds the wonderful Dharma to beings in the ten quarters, thus setting innumerable beings on the right Path of the Buddha.

Fulfillment of the 11th, 17th, and 18th vows

[22] The Buddha said to Ananda, "Sentient beings who are born in that Buddha-land all reside among those assured of Nirvana. The reason is that in that land there are neither beings who are destined to adverse conditions nor those whose destinies are uncertain.

"All Buddhas, Tathagatas, in the ten quarters, as numerous as the sands of the River Ganges, together praise the inconceivable, supernal virtue of Amitayus. All sentient beings who, having heard his Name, rejoice in faith, remember him even once and sincerely transfer the merit of virtuous practices to that land, aspiring to be born there, will attain birth and dwell in the Stage of Non-retrogression. But excluded are those who have committed the five gravest offenses and abused the right Dharma."



Three grades of aspirants

(1. The higher grade)

[23] The Buddha said to Ananda, "Devas and humans in the worlds of the ten quarters who sincerely aspire to be born in that land can be classified into three grades. The higher grade of aspirants are those who leave their homes and abandon worldly desires to become monks. Having awakened aspiration for Enlightenment, they single-mindedly remember Amitayus and perform meritorious practices, aspiring to be born in his land. When they are about to die, Amitayus, together with a host of sages, will appear before them. Then they will follow him and attain birth in his land. At once they will be born by transformation spontaneously from within seven-jewelled lotus-flowers. They will dwell in the Stage of Non-retrogression, attain steadfast wisdom and be capable of freely exercising supernatural powers. For this reason, Ananda, sentient beings who wish to see Amitayus while in this world should awaken aspiration for the highest Enlightenment, do meritorious deeds, and aspire to be born in his land."

(2. The middle grade)

[24] The Buddha said to Ananda, "The middle grade of aspirants are the devas and humans in the worlds of the ten quarters who sincerely desire to be born in that land. Although unable to become monks and cultivate much merit, they awaken aspiration for the highest Enlightenment, single-mindedly think on Amitayus, perform some good deeds, observe the precepts of abstinence, build stupas, donate Buddhist statues, give alms to mendicants, hang banners, light candles, scatter flowers, burn incense, and so forth. They transfer the merit of those practices to his land, aspiring to be born there. When they are about to die, Amitayus will manifest his transformed body, which is fully possessed of the same radiance and physical characteristics and marks as those of the real Buddha, and make it appear before them, together with a host of sages. Then they will follow this transformed Buddha and be born in the Pure Land, where they will dwell in the Stage of Non-retrogression. Their virtue and wisdom will be next to those of the higher grade of aspirants."

(3. The lower grade)

[25] The Buddha said to Ananda, "The lower grade of aspirants are the devas and humans in the worlds of the ten quarters who sincerely desire to be born in that land. Although unable to do many meritorious deeds, they awaken aspiration for the highest Enlightenment and single-mindedly concentrate on Amitayus even ten times, desiring birth in his land. When they hear the profound Dharma, they joyfully accept it and do not entertain any doubt; and so, remembering the Buddha even once, they sincerely aspire to be born in that land. When they are about to die, they will see the Buddha in a dream. Those aspirants, too, will be born in the Pure Land. Their merit and wisdom will be next to those of the middle grade of aspirants."

Bodhisattvas' visit to the Pure Land from other lands

[26] The Buddha said to Ananda, "The majestic virtue of Amitayus is boundless. All the innumerable, uncountable and inconceivable Buddhas, Tathagatas, in the worlds of the ten quarters praise him. Innumerable and uncountable bodhisattvas in the Buddha-lands of the eastern quarter, as numerous as the sands of the River Ganges, all without exception, visit Amitayus in order to worship and make offerings to him and to the assembly of bodhisattvas and shravakas. Having heard the teaching, they expound it to lead people into the Path of the Buddha. As in the eastern quarter, so it is in the southern, western and northern, as well as in the four intermediate quarters, above and below."

Verses on Bodhisattvas' visit

[27] Then the World-Honored One spoke the following verses:

In the eastern quarter there are Buddha-lands,
As numerous as the sands of the River Ganges;
Bodhisattvas dwelling in those lands
Go to pay homage to Amitayus, the Enlightened One.

So it is in the southern, western, and northern quarters,
The intermediate quarters, above and below;
Bodhisattvas dwelling in those lands
Go to pay homage to Amitayus, the Enlightened One.

All those bodhisattvas, taking with them
Exquisite heavenly flowers,
Precious incense and priceless robes,
Make offerings to Amitayus, the Enlightened One.

Playing heavenly music in concert,
Producing harmonious and delicate sounds,
They praise the Most Honored One with hymns
And make offerings to Amitayus, the Enlightened One:

'You have perfected supernatural powers and wisdom,
With which you freely enter the gates of the profound Dharma;
You also possess stocks of merit and virtue
And unparalleled supreme knowledge.

Illumining the world with the sun of wisdom,
You disperse the clouds of birth-and-death.'
Having reverently walked round him three times,
They pay homage to the Unsurpassed One.

Having seen the glorious Pure Land,
Wonderfully resplendent, [273a]
They are led to awaken supernal aspiration
And wish their lands to be like his.

Then Amitayus, the Enlightened One,
Changes his countenance and smiles;
From his mouth come forth innumerable rays of light,
Which illuminate the worlds in the ten quarters.

These rays of light return, encircle his body
Three times, and enter the crown of his head.
All devas and humans are delighted to see this
And are filled with great joy.

Avalokiteshvara, the Exalted Being, having respectfully arranged
His clothes and bowed his head,
Asked the Buddha, 'Why are you smiling?
Reverently I enquire. Please tell me why.'

The Buddha's majestic voice was like thunder,
Producing wonderful sounds in eight qualities of voice;
'Because I am about to give predictions to the bodhisattvas.
I now explain to you. Listen carefully!

I am fully aware of the vows of the bodhisattvas
Who come from the ten quarters;
They seek to glorify their pure lands.
After receiving my predictions, they will become Buddhas.

While realizing that all dharmas are like a dream,
An illusion or an echo,
They will fulfill their excellent vows
And surely establish pure lands such as this.

Knowing that dharmas are like a flash of lightning or a shadow,
They will pursue the Bodhisattva Path to its end
And amass a stock of merit. After receiving
My predictions, they will become Buddhas.

While thoroughly knowing that the nature of all dharmas
Is empty and without substance,
They will single-mindedly seek to produce their pure lands
And will surely establish lands such as this.'

The Buddhas tell the bodhisattvas to go and pay homage
To the Buddha of the Land of Peace and Provision.
'Listen to his teaching, joyfully receive and practice it,
And then quickly reach the Realm of Purity.

When you go to his glorious Pure Land,
You will instantly acquire supernatural powers.
Having, without fail, received predictions from Amitayus,
You will attain perfect Enlightenment.

By the power of that Buddha's Original Vows,
All who hear his Name and desire birth,
Will, without exception, be born in his land
And effortlessly enter the Stage of Non-retrogression.

Bodhisattvas, if you make vows
That your lands will be like this,
While aspiring to save all beings everywhere,
Your name will be renowned throughout the ten quarters.

In order to serve millions of Tathagatas,
You can assume various forms and fly to those lands;
After worshipping them with joyful hearts,
You will return to the Land of Peace and Provision.'

Without a stock of goodness from past lives,
One cannot hear this sutra;
But those who have strictly observed the precepts
Can hear the right Dharma. [273b]

One who has met a World-Honored One in the past
Can accept this teaching.
Such a person respectfully worships, hears
And upholds it, and rejoices so greatly as to dance.

Arrogant, corrupt and indolent people
Cannot readily accept this teaching.
But those who have met Buddhas in their past lives
Rejoice to hear it.

Neither shravakas nor bodhisattvas are able to know
The Sage's Mind exhaustively;
They are like those who are born blind
And yet wish to guide others.

The ocean of the Tathagata's wisdom
Is deep, vast and boundless.
Even sages of the Hinayana cannot fathom it;
Only the Buddha clearly knows it.

Let us suppose that all human beings,
Without exception, have attained Enlightenment
And, with pure wisdom, realized original emptiness.
Even if they pondered on the Buddha's wisdom for myriads of kalpas,

And expounded it with the utmost effort all through their lives,
They would not come to exhaustive knowledge of it.
The Buddha's wisdom is thus limitless
And pure to its depths.

To obtain human life is difficult in the extreme;
To meet a Buddha in this world is also difficult;
It is difficult, too, for a man to attain faith and wisdom.
Once you have heard the Dharma, strive to reach its heart.

If you have heard the Dharma and do not forget it,
But adore and revere it with great joy,
You are my good friend. For this reason,
You should awaken aspiration for Enlightenment.

Even if the whole world is on fire,
Be sure to pass through it to hear the Dharma;
Then you will surely attain the Buddha's Enlightenment.
And everywhere deliver beings from the river of birth-and-death.

Bodhisattvas in the Pure Land

[28] The Buddha said to Ananda, "All the bodhisattvas in the land of Amitayus will ultimately attain the Stage of Becoming a Buddha After One More Life. Excepted are those who have made original vows for the sake of sentient beings, resolving to cultivate the merit of realizing their great vows to save all sentient beings. Ananda, each shravaka in the Buddha-land of Amitayus emits light for one fathom around his body. The light of a bodhisattva shines a hundred yojanas. There are two bodhisattvas who are the most dignified; their majestic light shines everywhere in the universe of a thousand million worlds."

Ananda asked, "What are the names of those two bodhisattvas?"

The Buddha replied, "One is called Avalokiteshvara and the other, Mahasthamaprapta. They had both performed Bodhisattva practices in this world, and, at the end of their lives, were born by transformation in that Buddha-land. Ananda, the sentient beings born there all fully possess the thirty-two physical characteristics of a Great Man as well as perfect wisdom, with which they penetrate deeply into the nature of all dharmas and reach their subtle essence. Their supernatural powers know no obstruction, and their physical senses are sharp and clear. The bodhisattvas of lesser capacities attain two insights. Those with superior capacities attain innumerable [merits by the] insights into the non-arising of all dharmas. Those bodhisattvas will not be subject to rebirth in evil realms before they become Buddhas. Excepted are those who seek birth in the worlds of other quarters during the turbulent period of the five defilements, manifesting their forms in the likeness of the beings there, as in this world. They can freely exercise supernatural powers and always remember their past lives."

The Buddha said to Ananda, "By the Buddha's power, bodhisattvas of that land go to innumerable worlds of the ten quarters, in as short a time as it takes to eat a meal, in order to pay homage and make offerings to the Buddhas, the World-Honored Ones. If those bodhisattvas so wish, uncountable and innumerable offerings, such as flowers, incense, music, silken canopies and banners, spontaneously appear before them as soon as they are imagined. They are rare and marvelous, unlike anything in this world. They are, accordingly, offered to the assemblies of Buddhas, bodhisattvas and shravakas. The flowers remain in the sky and gather into canopies. Their brilliance is dazzling and their fragrance pervades everywhere. The flower-canopies range in size, from those of four hundred li in circumference up to those large enough to cover the universe of a thousand million worlds. As new flower-canopies appear, old ones disappear.  These bodhisattvas all rejoice together, and, while poised in mid-air, play heavenly music and praise the virtues of the Buddhas with hymns accompanied by wonderful sounds. They listen to the Dharma and attain immeasurable joy. After thus worshipping the Buddhas, they quickly return home to the Pure Land before their meal."

Amida's preaching and exquisite sounds produced by the trees, etc.

[29] The Buddha said to Ananda, "When Amitayus expounds the Dharma to shravakas and bodhisattvas, they all assemble in the seven-jewelled lecture-hall. There he fully expounds the teachings of the Way and proclaims the wonderful Dharma. The whole audience rejoices, comprehends, and attains Enlightenment. At that time a breeze spontaneously arises in each of the four directions and wafts over the jewelled trees, producing sounds of the pentatonic scales and causing innumerable exquisite flowers to fall like rain and scatter everywhere. Natural ways of glorification such as these are endlessly repeated. All the devas bring with them a hundred thousand flowers and pieces of aromatic wood and thousands of musical instruments to use as offerings to the Buddha and the assembly of bodhisattvas and shravakas; they scatter flowers, diffuse perfumes everywhere and play various kinds of music. They come and go in succession, giving way to each other. At such times their joy and happiness are beyond description."

Bodhisattvas' virtues

[30] The Buddha said to Ananda, "The bodhisattvas born in that Buddha-land expound the right Dharma whenever appropriate and, because they are in accord with the wisdom of enlightenment, their expositions are infallible and free of error. In regard to the myriads of things in that land, they have no thought of possession or attachment. Whether going or coming, proceeding or remaining, their hearts are unattached, their acts are in accordance with their will and are unrestricted, and they have no thought of discrimination. In them there is no idea of self or others, no idea of competition or dispute. With the heart of great compassion to benefit all living beings and with tenderness and self-control, they bear no enmity or grudge against anyone. Free of mental hindrances, they are pure in mind and without indolence. Unbiased, noble-minded, sincere and tranquil, their hearts can revere, appreciate and enjoy the Dharma.

"Having extinguished all evil passions, they are free of those tendencies which cause one to fall into evil realms. They have accomplished all the duties of a bodhisattva and are fully endowed with immeasurable virtues. Having reached deep meditation and gained supernatural powers, transcendent knowledge and wisdom, they are established in the seven practices leading to Enlightenment and are devoted to the Buddha Dharma.

"With the physical eye they see clearly, discerning objects without error; the sight of their heavenly eye reaches everywhere without limit; with the Dharma-eye they observe and know thoroughly the teachings of the Way; with the wisdom-eye they see truth and attain the Other Shore; with the Buddha-eye they completely realize the nature of dharmas; and with unhindered wisdom they expound the Dharma to others.

"Although they observe with the eye of equality that the three worlds are empty and non-existent, they strive to learn the Buddha Dharma and acquire varied eloquence in order to rid living beings of affliction caused by evil passions. Since all dharmas have arisen from Suchness, the bodhisattvas see them as they really are and know skillful means of speech that will develop good habits and destroy bad ones in living beings. They dislike secular talk, enjoying only right discourse on the Dharma.

"They cultivate roots of virtue, revere the Path of the Buddha, and know that all dharmas are completely tranquil and non-existent. Their samsaric bodies and evil passions have been extinguished together with their remaining karmic tendencies. When they hear the profound Dharma, their minds are free of doubt and fear. They are always able to cultivate great compassion which is deep and subtle, embracing everything like the sky and bearing all like the earth. Having reached the end of the Single Path, they have gone to the Other Shore. Having cut the net of doubt, wisdom arises in their minds. Within the Buddha Dharma there is nothing that they do not comprehend.

"Their wisdom is like the ocean, and their samadhi, like the king of mountains. The light of their wisdom, being brilliant and pure, outshines the sun and the moon. They are in complete possession of the pure, undefiled Dharma. They are like the Himalayas, because the brilliance of their virtues is reflected evenly and clearly. They are like the great earth, because they have no discriminative thoughts, such as pure or impure, beautiful or ugly. They are like pure water, because they wash away afflictions and defilements. They are like the king of fire, because they burn the firewood of all evil passions. They are like a great wind, because they travel throughout the worlds without hindrance. They are like the sky, because they have no attachments. They are like lotuses, because nothing in the world can defile them. They are like a great vehicle, because they carry the multitude of beings out of birth-and-death. They are like a heavy cloud, because they cause the great thunder of the Dharma to roar and awaken the unenlightened. They are like a great rain, because they cause the nectar of Dharma to fall like showers to nourish living beings. They are like the Adamantine Mountains, because demons and non-Buddhists cannot move them. They are like the king of the Brahma Heaven, because they are foremost in the performance of various good deeds. They are like the nyagrodha tree, because they afford shelter to all beings. They are like the udumbara flower, because they rarely appear in the world and are difficult to encounter. They are like the gold-winged garuda, because they subdue non-Buddhists. They are like a flock of playful birds, because they do not store things. They are like the king of bulls, because they are invincible. They are like the king of elephants, because they conquer adversaries. They are like the king of lions, because they fear nothing. They are like the vest sky, because their great compassion reaches everywhere without discrimination.

"They have destroyed envy by not being jealous of the superiority of others.  With singleness of heart they seek the Dharma tirelessly. Always desiring to expound the doctrine, they never grow weary. Striking Dharma-drums and hoisting Dharma-banners, they cause the sun of wisdom to shine forth and dissipate the darkness of ignorance. They perform the six acts of accord and respect, and always provide others with the gift of the Dharma. Strong-willed and diligent, their determination never falters. Thus they become lamps to the world and fields of supreme merit; they always become teachers and harbor no thought of discrimination, aversion, or attachment. They seek only the right Path, finding neither joy nor sorrow in other matters. They extract thorns of passion and give peace of mind to multitudes of beings. Because of their supreme wisdom, there is no one who does not revere them. "They have destroyed the hindrances of the three defilements and mastered the supernatural powers. They also possess the power of good karma from their past lives, the power of guiding others, of the will, of vowing, of employing skillful means, of continuous practice, of doing good, of meditation, of wisdom, of hearing the Dharma widely. They also possess the power of the Six Paramitas -- generosity, morality, patience, effort, meditation and wisdom -- and the power of right mindfulness, concentration, contemplation, the supernatural faculties, transcendent knowledge, and the power to tame and train living beings in the right way, as well as other powers.

"Fully possessed of all the physical characteristics and marks, virtues, and eloquence, they have no equals. They revere and worship innumerable Buddhas and are, in turn, always praised by them. They have completed the bodhisattva's course of Paramitas and practiced the samadhis of emptiness, non-form and non-desire, the samadhi of non-arising and non-ceasing and many other samadhis; they have gone far beyond the stages of shravakas and pratyekabuddhas.

"Ananda, bodhisattvas of that land have innumerable virtues such as these, of which I have given you only an outline. If I were to expound them in full detail, a thousand million kalpas would not be long enough to do so."

Three kinds of evil passions and their consequences

[31] The Buddha said to the Bodhisattva Maitreya and to devas and humans, "The virtue and wisdom of shravakas and bodhisattvas in the land of Amitayus are indescribable. That land is sublime, blissful, serene and pure. Why do you not diligently practice good, reflect on the naturalness of the Way and realize that it is above all discriminations and is boundlessly pervasive? You should each make a great effort to attain it. Strive to escape from Samsara and be born in the Land of Peace and Provision. Then, the causes of the five evil realms having been destroyed, they will naturally cease to be, and so you will progress unhindered in your pursuit of the Way. The Pure Land is easy to reach, but very few actually go there. It rejects nobody, but naturally and unfailingly attracts beings. Why do you not abandon worldly matters and strive to enter the Way? If you do, you will obtain an infinitely long life and one of limitless bliss.

"People of the world, being weak in virtue, engage in strife over matters which are not urgent. In the midst of abject wickedness and extreme afflictions they painstakingly toil for their living. Whether noble or corrupt, rich or poor, young or old, male or female, all people worry about wealth and property. In this there is no difference between the rich and the poor; both have their anxieties. Groaning in dejection and sorrow, they pile up thoughts of anguish or, [274c] driven by inner urges, they run wildly in all directions and they have no time for peace and rest.

"For example, if they own fields, they are concerned about them. If they have houses, they worry about them. They are also anxious about their six kinds of domestic animals, such as cows and horses, about their male and female servants, money, wealth, clothes, food and furnishings. With deepening troubles they sigh repeatedly, and anxiety increasingly torments and terrifies them. Sudden misfortune may befall them: all their possessions may be destroyed by fire, swept away by floods, plundered by robbers, or seized by adversaries or creditors. Then gnawing grief afflicts them and incessantly troubles their hearts. Anger seizes their minds, keeps them in constant agitation, increasingly tightens its grip, hardens their hearts and never leaves them.

"When their lives end in such agonizing conditions, they must leave everybody and everything behind. Even nobles and men of wealth have these worries. With much anxiety and fear, they endure such tribulations. Breaking out in cold sweats or fevers, they suffer unremitting pain.

"The poor and the underprivileged are constantly destitute. If, for example, they have no fields, they are unhappy and want them. If they have no houses, they are unhappy and want them. If they have none of the six kinds of domestic animals, such as cows and horses, or if they have no male and female servants, or lack money, wealth, clothes, food, or furnishings, they are unhappy and want those as well. If they possess some of them, others may be lacking. If they have this, they do not have that, and so they wish to possess all. But, even if by some chance they come to possess everything, it will soon be destroyed or lost. Then, dejected and sorrowful, they strive to obtain such things again, but it may be impossible. Brooding over this is to no avail. Exhausted in mind and body, they become restless in all their doings, and anxieties follow on their heels. Such are the troubles they must endure. Breaking out in cold sweats or fevers, they suffer unremitting pain. Such conditions may result in the sudden end of their lives or an early death. Since they have not done any good in particular, nor followed the Way, nor acted virtuously, when they die, they will depart alone to an inferior world. Although they are destined to different states of existence, none of them understands the law of karma that sends them there.

"People of the world, parents and children, brothers and sisters, husbands and wives, and other family members and kinsmen, should respect and love each other, refraining from hatred and envy. They should share things with others, and not be greedy and miserly, always speak friendly words with a pleasing smile, and not hurt each other.

"If one disagrees with others and grows angry, however small one's grudge and enmity may be in this life, these will increase in the life to come until they grow into a mass of hostility. For, if people are engaged in tormenting and harming each other in this life, such conflict may not immediately end in mutual destruction. But persistent bitterness and raging fury are impressed upon the mind, and thus naturally leave indelible marks on consciousness, so that those involved will be reborn about the same time to take revenge on each other.

"Further, in the midst of worldly desires and attachments one comes and goes alone, is born alone and dies alone. After death, one goes to a painful or to a pleasant state of existence. Each receives his karmic consequences and nobody else can take his place. In accordance with different acts of good and evil, people are destined to realms of bliss or suffering. Unalterably bound by their karma, they depart for those realms all alone. Having reached the other world, they cannot see each other. The law of good and evil naturally pursues them, and wherever they may be reborn, distance and darkness always separate them. Since their paths of karma are different, it is impossible to tell the time of their reunion, and so difficult to meet again. Can they ever see each other once more?

"Why do they not abandon all worldly involvements and strive, while they are strong and healthy, to pursue the good and diligently seek deliverance from Samsara? If they do, they will be able to attain infinite life. Why do they not seek the Way? What is there in this world that should be longed for? What pleasure is there that ought to be sought after?

"Thus people of the world do not believe in pursuing good and receiving reward or in practicing the Way and attaining Enlightenment; neither do they believe in transmigration and retribution for evil acts or reward for good ones, such as obtaining merit by helping others. Believing that these do not exist, they totally reject such a view.

"Further, by so doing, they cling to their own views more tenaciously. Later generations learn from previous ones to act likewise. Fathers, perpetuating their wrong views, pass them on to their children. Since parents and grandparents from the beginning did not do good deeds, were ignorant of the Way, committed foolish acts, and were benighted, insensitive and callous, their descendants are now unable to realize the truth of birth-and-death and the law of karma. There is no one to tell them about this. Nobody seeks to know the cause of fortune and misfortune, happiness and misery, although these states result from such acts.

"The reality of birth-and-death is such that the sorrow of parting is mutually felt by all generations. A father cries over the death of his children; children cry over the death of their father. Brothers, sisters, husbands and wives mourn each other's death. According to the basic law of impermanence, whether death will occur in order of seniority or in the reverse is unpredictable. All things must pass. Nothing stays forever. Few believe this, even if someone teaches and exhorts them. And so the stream of birth-and-death continues everlastingly.

"Because they are stupid and callous, such people do not accept the teachings of the Buddha; they lack forethought, and only wish to satisfy their own desires. They are deluded by their passionate attachments, unaware of the Way, misguided and trapped by anger and enmity, and intent on gaining wealth and gratifying their carnal desires like wolves. And so, unable to follow the Way, they are again subject to suffering in evil realms in an endless cycle of birth-and-death. How miserable and pitiable this is!

"In the same family, when one of the parents, children, brothers, sisters, husband or wife dies, those surviving mourn over the loss, and their attachment to the deceased persists. Deep sorrow fills their hearts and, grief-stricken, they mournfully think of the departed. Days pass and years go by, but their distress goes on. Even if someone teaches them the Way, their minds are not awakened. Brooding over fond memories of the dead, they cannot rid themselves of attachment. Being ignorant, inert, and illusion-bound, they are unable to think deeply, to keep their self-composure, to practice the Way with diligence, and to dissociate themselves from worldly matters. As they wander here and there, they come to their end and die before entering on the Way. Then what can be done for them?

"Because they are spiritually defiled, deeply troubled and confused, people indulge their passions. Hence, many are ignorant of the Way, and few realize it. Everyone is restlessly busy, having nothing upon which to rely. Whether moral or corrupt, of high or low rank, rich or poor, noble or base, all are preoccupied with their own work. They entertain venomous thoughts, creating a widespread and dismal atmosphere of malevolence. Subversive activities are planned, contrary to the universal law and the wishes of the people.

"Injustice and vice inevitably follow and are allowed to run their course unchecked until evil karma accumulates to the limit. Before they expect their lives to end, people meet sudden death and fall into evil realms, where they will suffer excruciating torments for many lives. [275b] They will not be able to escape for many thousands of kotis of kalpas. How indescribably painful! How pitiable that is!"

Shakyamuni's encouragement to do good

[32] The Buddha said to the Bodhisattva Maitreya and to devas and humans, "I have told you the truth about people of the world. Such being their mode of life, they are unable to enter on the Way. Therefore, you should think deeply and try to avoid various evil acts; choose the good and diligently practice it. A life of addiction to desires or a life of pomp and vainglory cannot last long. All must part; there is nothing you can truly enjoy. Since you have encountered a Buddha in this world, you should assiduously practice the Way. Anyone who sincerely desires birth in the Land of Peace and Bliss is able to attain purity of wisdom and supremacy in virtue. You should not follow the urges of passions, break the precepts, or fall behind others in the practice of the Way. If you have doubts and are not clear about my teaching, ask me, the Buddha, about anything and I shall explain it to you."

The Bodhisattva Maitreya prostrated himself on the ground and said, "Your majestic glory, O Buddha, is awe-inspiring, and your exposition is most pleasing to me. Having heard your teaching, I feel deeply that people of the world are just as you have described. Your compassionate revelation of the Great Way has opened our eyes and ears, awakening us to emancipation. Those who have heard your teachings are all filled with joy. Devas, humans and lesser beings, including even those that crawl, have all been blessed by your compassionate guidance and have thereby attained deliverance from suffering and affliction.

"The Buddha's admonition is indeed profound and appropriate, and his wisdom clearly surveys things in the eight quarters, above and below, penetrating all in the past, present and future. Our emancipation in the present life is entirely due to the Buddha's perseverance and painstaking efforts in his former lives when he was seeking the Way. His benevolence covers the whole world, and the extent of his merit is majestic and glorious. His light penetrates to the utmost ends of space and guides people to Nirvana. He reveals the sutras, destroys wrong views and subdues demons. Thus his influence extends boundlessly in the ten quarters. The Buddha is the King of the Dharma; his virtue surpasses that of all the sages. He is the Teacher of all devas and humans and enables them to enter on the Way according to their wishes. Having been able to meet you, O Buddha, and also to hear the Name of Amitayus, we have all attained joy and illumination."

Shakyamuni's admonition against evil acts

[33] The Buddha said to Maitreya, "What you say is true. Those who adore and revere a Buddha attain great merit. Buddhas very rarely appear in the world. Having become a Buddha in this life, I have taught the Dharma, expounded teachings of the Way, cleared people's doubts, eradicated the causes of lust and desire, and blocked the source of all evils. Visiting various places in the three worlds, I encounter no obstructions. The wisdom disclosed in the scriptures provides for all ways of life. It keeps essential principles together and clearly reveals the truth. I have explained the reality of the five realms, thereby freeing those who have not yet attained deliverance and distinguishing between the paths of Samsara and Nirvana. 

"Maitreya, you should know that you have, for innumerable kalpas, been perfecting bodhisattva practices to save sentient beings. Incalculable indeed is the number of beings who under your guidance have attained the Way and reached Nirvana. From time immemorial, you and all the devas and humans in the ten quarters and the four groups of followers have been floundering in the five realms of Samsara, undergoing indescribable troubles and afflictions. Until you were born in this life, you, too, underwent endless cycles of birth-and-death. Now you have encountered a Buddha, listened to his expositions of the Dharma, and been able to learn about Amitayus. What pleasure and joy this is for you and for me to share. "It is time for all to seek deliverance from the pains of birth, death, old age, and sickness. Outflows of depravity and defilement are everywhere, and there is nothing in which you can find true joy. You should resolutely do worthy deeds with decorum, strive to do more good, control and purify yourselves, wash off the mind's defilements, be sincere in word and deed, and allow no contradiction between what you think and what you do. Seek your own emancipation and then turn to saving others; straightforwardly aspire to be born in the Pure Land and accumulate roots of virtue. However hard you may practice in this life, it can only be for a short while. In the life to come you will be born in the land of Amitayus and enjoy endless bliss there. Being forever in accord with the Way, you will no longer be subject to birth-and-death and be free of the afflictions caused by greed, anger and stupidity. If you wish your life to be as long as a kalpa, a hundred kalpas, or ten million kalpas, it will be just as you please. You will dwell in effortless spontaneity and attain Nirvana. You should each diligently seek to realize your aspiration. Do not entertain any doubt or give up your endeavor, lest as a result of that fault you should be born into the seven-jewelled palace in the border region of the Pure Land and be subject to various disadvantages for five hundred years."

Maitreya said to the Buddha, "Having received your considerate admonition, we will diligently practice the Way and follow your teaching. We will not allow any doubt to arise."

Admonition against five evils

[34] The Buddha said to Maitreya, "If here in this world you are upright in thought and will, and abstain from doing evil, then you will attain the utmost virtue, unsurpassed in all the lands throughout the ten quarters. Why is this so? Devas and humans in the Buddha-lands naturally do good and rarely commit evil, and so, it is easy to teach and train them. Having become a Buddha in this world, I now dwell in the midst of the five evils, the five sufferings, and the five burnings. This is extremely painful for me. I will teach multitudes of beings, making them abandon the five evils, avoid the five sufferings, and escape from the five burnings. I will train their minds and lead them to practice the five good deeds, so that they may acquire merit and virtue and attain emancipation, long life, and Nirvana."

"The Buddha continued, What are the five evils? What are the five sufferings? What are the five burnings? What is the way to extinguish the five evils and lead people to practice the five good deeds, so that they may acquire merit and virtue and attain emancipation, long life, and Nirvana?"

1) first evil

[35] The Buddha said, "The first evil is this. Devas, humans and lesser beings, including even those that crawl, are bent on doing evil. There is no being that is not. The strong subdue the weak; all inflict serious injuries and kill each other, all devour their prey. Not knowing how to do good, they commit evil and do outrageous and unruly deeds. Later, they receive retribution, [276a] it is natural that they should be destined to evil realms. Demigods keep records of offenders' acts and make sure that they are punished. That is why some are poor and destitute, corrupt, beggarly, lonely, deaf, dumb, blind, stupid, wicked, physically handicapped, deranged, or subnormal. But others are honorable, noble, wealthy, intelligent, or clever. This is the result of good and meritorious acts of benevolence and the performance of their duties to their parents in past lives.

"In this world prisons are set up by the law, and those who are unafraid of them and commit offenses are sent there for punishment. However desperately they may wish to escape, it is impossible to do so. Such is retribution in this world, but in the lives to come, punishment is longer and more severe for such evildoers. The suffering of transmigration through dark and dismal realms is comparable to the severest and most painful punishment ever enforced by law.

"Thus, through the natural working of karma, they undergo immeasurable suffering in the three evil realms. In successive transmigrations they are reborn into different forms; their life-spans are sometimes long and sometimes short. Their transient selves, vital energy and consciousness transmigrate through the natural working of karma. Although each individual is reborn alone, those bound by common karma come to be born together and take revenge upon each other. So this condition persists endlessly and, until the effect of their evil karma is exhausted, there is no possibility of avoiding their enemies. Floundering in Samsara, they have no chance of escape or of attaining emancipation. The pain that they must undergo is indescribable. Since this law naturally obtains everywhere between heaven and earth, even if good or evil acts do not immediately bring about reward or retribution, they will certainly result sooner or later. This I call the first great evil, the first suffering, and the first burning. Those afflictions are such that they are comparable to a huge fire burning people alive.

"If in the midst of this, one controls one's thoughts with single-mindedness, does worthy deeds with proper demeanor, commits no evil, and performs only good, then with the merit and virtue acquired one reaches emancipation and is able to escape from this world, be reborn in heavenly realms, and finally reach Nirvana. This is the first great good."

2) second evil

[36] The Buddha continued, "The second evil is that people of the world --parents, children, brothers and sisters, members of a family, husbands and wives -- all lack moral principles, break laws, conduct themselves arrogantly, commit licentious and unruly acts, pursue their own pleasures, enjoy themselves as they will, and deceive each other. What they think contradicts what they say; they speak without sincerity, flatter others with deceitful intention, fawn upon others with artful words, envy the reputation of sages, abuse the virtuous, and entrap people by dishonest means.

"Masters are unwise in appointing retainers, who, exploiting the situation, seek every opportunity for trickery and deceit. Rulers, being unrighteous, are deceived by ministers and foolishly remove loyal and faithful subjects. This is contrary to the will of Heaven. Ministers betray their rulers; children deceive their parents; brothers, sisters, husbands, wives, kinsmen and friends deceive each other. They harbor greed, anger, and stupidity, and, desiring many possessions, seek their own advantage. All people are the same at heart, whether they are men of high and honorable positions or of lower and despised classes. They bring their homes and themselves to ruin and recklessly destroy their kindred. Although there are family members, friends, villagers, townspeople, ignorant [276b] and vulgar groups working together, all seek to gain their own profit, thereby incurring the anger and enmity of others. When people grow rich, they become miserly and uncharitable. Greedily attached to their wealth, they toil with mind and body to retain it. When their end comes, they find nothing to rely on. Ultimately they are born and depart alone, with nobody to accompany them. Bliss or misery resulting from good or evil acts follows them in their future lives. Thus they are reborn in pleasant or painful states. Even if they later show regret, what good will that do?

"People of the world, being dark-hearted and lacking insight, hate and abuse good people and show them no respect. They are attached to wrongdoing and willfully commit unlawful acts. They always covet the wealth of others and harbor intentions of stealing. After spending and squandering what they have robbed from others, they seek to regain it. Because of their own hidden motives and dishonesty, they slyly study the reactions shown on the faces of others. Since they are unable to think far ahead, when things go wrong, they become despondent with chagrin.

"In this world there are prisons established by the law where offenders are sent to receive punishment according to their offenses. In their previous lives they neither believed in the Way nor cultivated roots of virtue. In this life, too, if they commit evil, demigods know and keep records of their acts; when they die, they fall into evil realms. Thus, because of the natural working of karma, there are the three evil realms and innumerable sufferings through which evildoers must pass, life after life, for many kalpas, with no end in sight. It is indeed difficult for them to attain release. The pain they must undergo is indescribable. This is called the second great evil, the second suffering, and the second burning. The afflictions are such that they are comparable to a huge fire burning people alive.

"If in the midst of this one controls one's thoughts with single-mindedness, does worthy deeds with proper demeanor, commits no evil, and performs only good, then with the merit and virtue acquired one reaches emancipation and is able to escape from this world, be reborn in heavenly realms and finally reach Nirvana. This is the second great good."

3) the third evil

[37] The Buddha continued, "The third evil is this. People of the world live together, inhabiting this realm between heaven and earth, with a limited life-span. On the one hand, among the higher levels there are wise, rich, honorable, noble, and wealthy people. On the other hand, among the lower levels there are people who are poor, debased, crude and foolish. Besides, there are evildoers who always harbor vicious thoughts and think only of self-gratification; they are full of worries, sunk in lust and attachment, are restless in their daily lives, greedy and miserly, and desirous of what they have no right to possess. They gloat over fair-skinned women, behave licentiously and commit obscene acts with them, hate their own wives, and secretly frequent brothels. Consequently, after squandering all their resources, they begin to break the law. They form bands, start riots, engage in fighting, unlawfully attack and kill people and plunder property.

"Some have evil designs on the possessions of others. Without working at their own occupations, they acquire things through theft. Driven by desire, they commit further offenses. Feverishly agitated, they intimidate and rob people to support their own wives and children with the goods thus acquired. Obeying only the dictates of their passions, they become addicted to wanton pleasures. They also disregard seniority in kinship, causing sorrow and anguish to other family members and relatives; furthermore, they take no account of the laws of the State.

"But such evils are known to others and also to demons. The Sun and the Moon recognize them and demigods [276c] keep records of their doings. Thus, because of the natural working of karma, there are three evil realms and innumerable sufferings through which evildoers must pass, life after life, for many kalpas, with no end in sight. It is indeed difficult for them to gain release. The pain they must undergo is indescribable. This is called the third great evil, the third suffering, and the third burning. The afflictions are such that they are comparable to a huge fire burning people alive.

"If in the midst of this one controls one's thoughts with single-mindedness, does worthy deeds with proper demeanor, commits no evil, and performs only good, then with the merit and virtue acquired one reaches emancipation and is able to escape from this world, be reborn in heavenly realms and finally reach Nirvana. This is the third great good."

4) the fourth evil

[38] The Buddha continued, "The fourth evil is this. People of the world do not think of doing good. They incite each other to commit various kinds of evil -- uttering harsh and abusive words, telling lies, and engaging in idle talk. They slander others and cause contention. They hate and envy good men and ruin the wise, while they rejoice in watching this behind the scenes. They are neglectful of their parents, make light of their teachers and elders, fail to win the trust of their friends, and lack sincerity. Holding themselves in high esteem, they think that they are virtuous, but act waywardly in an overbearing manner and despise others. Unaware of their own evil, they never feel ashamed of themselves. Boastful of their physical strength, they demand respect and fear from others. Taking no heed of Heaven, Earth, demigods, or the Sun and the Moon, they disdain to do any good. So they are difficult to train and convert. Holding themselves in high esteem, they demand their own way. Arrogant and afraid of nothing, they always assume a haughty attitude. But demigods keep record of their evils. Perhaps there was some meritorious act in their past lives, and they can count on the effect of that small amount of good. But, since they commit evil again in this life, their stock of merit is soon exhausted; good divinities forsake them, leaving them alone and with no one on whom to depend. When their lives end, all their evil recoils upon them and forces them, through the natural working of karma, to descend to the evil realms. Again, as the exact record of their deeds in the hands of the demigods dictates, their karmic transgressions and offenses condemn them to hellish realm. Retribution for evil comes about naturally and nothing can stop it. They must go into the red-hot cauldrons, where their bodies are melted down with the utmost torment and anguish. Even if at that time they repent of their evil deeds, what good will that do? The Way of Heaven takes its inevitable course without mistake.

"Thus, because of the natural working of karma, there are the three evil realms and innumerable kinds of suffering through which evildoers must pass, life after life, for many kalpas, with no end in sight. It is indeed difficult for them to gain release, and the pain they must undergo is indescribable. This is called the fourth great evil, the fourth suffering, and the fourth burning. The afflictions are such that they are comparable to a huge fire burning people alive.

"If, in the midst of this, one controls one's thoughts with single-mindedness, does worthy deeds with proper demeanor, commits no evil, and performs only good, then with the merit and virtue acquired one reaches emancipation and is able to escape from this world, be reborn in heavenly realms, and finally reach Nirvana. This is the fourth great good."

5) the fifth evil

[39] The Buddha continued, "The fifth evil is this. People of the world are indecisive and slothful, reluctant to do good, lacking in self-discipline and not working hard at their occupations, so their families and dependents are left to suffer from hunger and cold. When reproached by their parents, they retort angrily with scornful looks. With such conflicts they are far from peaceful; they can be as violent and frenzied as enemies confronting each other, and, as a result, parents wish that they had no children.

"In dealing with others, they are licentious and wayward, causing trouble and annoyance to many. Even when they are morally obliged to others, they neglect their duties and have no intention of repaying their indebtedness. Destitute and driven to the most desperate ends, they have no way of regaining their wealth. Although eager to obtain much profit and appropriate the riches of others, they waste their money on wanton pleasures. As this becomes a habit, they grow accustomed to acquiring property illegally and to spending their ill-gained profits on personal luxuries; indulging in wine and sumptuous food, they eat and drink to excess. Profligate and contentious as they are, they engage in foolish quarrels. Unable to understand others, they forcibly impose their will upon them. "When they come upon people who are good, they hate and abuse them. Lacking ethics and decorum, they do not reflect on their conduct, and so are presumptuous and insistent, refusing to take the advice and admonitions of others. They are unconcerned if their kinsmen, from the closest to the sixth blood-relative, have no means of livelihood. They disregard their parents' benevolence, and do not fulfill obligations to their teachers and friends. They think only of doing evil; their mouths continuously speak malice; and with their bodies, they are forever committing evil. In their whole lives they have not done even one good deed.

"Furthermore, they do not believe in the ancient sages, nor the Buddhist teachings, nor the path of practice leading to emancipation. Neither do they believe that after death one is reborn into another state of existence, that good deeds bring about good rewards, or that evil acts bring about evil consequences. They plot to murder an arhat, to cause disruption in the Sangha, and even think of killing their parents, brothers, sisters or other relatives. For this reason, even their kinsmen, from the closest to the sixth blood-relative, hate them so much as to wish them dead.

"Such people of the world are all of the same mind. They are foolish and ignorant, lacking the wisdom to know whence they have come into life nor whither they are going after death. Neither humane toward others nor obedient to their elders, they revel against the whole world. Nevertheless, they expect good fortune and seek long lives, only to meet death in the end. Even if someone compassionately admonishes them, trying to lead them to thoughts of goodness, and teaches them that naturally there are good and evil realms of Samsara, they will not believe him. However hard one may try to persuade them, it is useless. Their minds are closed, and they refuse to listen to others or understand their teachings. When their lives are about to end, fear and revulsion arise in turn. Not having previously done any good, they are filled with remorse when they come to their end. But what good will that do then?

"Between heaven and earth, the five realms are clearly distinguishable. They are vast and deep, extending boundlessly. In return for good or evil deeds, bliss or misery ensues. The result of one's karma must be borne by oneself alone and no one else can take one's place. This is the natural law. Misfortune follows evil deeds as their retribution, which is impossible to avoid. Good people do good deeds, and so enjoy pleasure after pleasure and proceed from light to greater light. Evildoers commit crimes, and so suffer pain after pain and wander from darkness to deeper darkness. No one, except the Buddha, knows this completely. Even though someone admonishes and teaches them, very few believe; and so the cycles of birth-and-death never cease and the evil paths continue endlessly. [277b] The karmic consequences for such worldly people are beyond description in detail.

"Thus, because of the natural working of karma, there are innumerable kinds of suffering in the three evil realms through which evil beings must pass, life after life, for many kalpas, with no end in sight. It is indeed difficult for them to gain release, and the pain they must undergo is indescribable. This is called the fifth great evil, the fifth suffering, and the fifth burning. The afflictions are such that they are comparable to a huge fire burning people alive.

"If in the midst of this, one controls one's thoughts with single-mindedness, does worthy deeds with proper demeanor, mindfully recollects, harmonizes words and deeds, acts with sincerity, utters true words, speaks from the heart, commits no evil, and performs only good, then with the merit and virtue acquired one reaches emancipation and is able to escape from this world, be reborn in heavenly realms, and finally reach Nirvana. This is the fifth great good."

Further admonition by the Buddha

[40] The Buddha said to Maitreya, "I shall explain further. Such are the afflictions of the five evils in this world. The five sufferings and the five burnings continue to arise from them. People commit nothing but evil and fail to cultivate roots of virtue, and so it is natural that they all go to evil realms. Even in this life they suffer from incurable illnesses. Longing for death, they cannot die; craving for life, they cannot live. Thus they are an example to others of what retribution for evil acts is like. After death, driven by their karma, they fall into the three evil realms, where they suffer countless tortures and are themselves consigned to the flames.

"After a long time they are reborn again in this world, only to foment hatred against each other. At first hatred is slight but finally develops into a major evil. All this is because of their greedy attachment to wealth and sensuous pleasures and of their refusal to share with others. Further, wayward thoughts arise from the desires born of stupidity. Their bondage to evil passions will never be severed. In the pursuit of selfish gain, there is no chance for them to reflect on their evils and turn to good. When wealthy and prosperous, they are happy and do not learn to be modest and virtuous. Consequently, their pomp and power are short-lived; when these are exhausted, they must undergo further afflictions. Their sufferings are bound to increase in time to come.

"The law of karma operates like a net stretched everywhere; in its meshes, it inevitably catches all offenders. The net woven of large and small ropes covers the whole world, from top to bottom, and those caught in it feel utterly helpless and tremble in fear. This net has been in existence from of old. How painful and heart-rending!"

The Buddha said to Maitreya, "People of this world are as I have described. All the Buddhas pity them and with divine powers destroy their evils and lead them all to goodness. If you give up wrong views, hold fast to the scriptures and the precepts, and practice the Way without committing any fault, then you will finally be able to attain the path to emancipation and Nirvana."

The Buddha continued, "You and other devas and humans of the present and people of future generations, having received the Buddha's teachings, should reflect upon them and, while following them, should remain upright in thought and do virtuous deeds. Rulers should abide by morality, reign with beneficence and decree that everyone should maintain proper conduct, revere the sages, respect men of virtue, be benevolent and kind to others, and take care not to disregard the Buddha's teachings and admonitions. All should seek emancipation, cut the roots of Samsara and its various evils, and so aspire to escape from the paths of immeasurable sorrow, fear [277c] and pain in the three evil realms.

"In this world, you should extensively plant roots of virtue, be benevolent, give generously, abstain from breaking the precepts, be patient and diligent, teach people with sincerity and wisdom, do virtuous deeds, and practice good. If you strictly observe the precepts of abstinence with upright thought and mindfulness even for a day and a night, the merit acquired will surpass that of practicing good in the land of Amitayus for a hundred years. The reason is that in that Buddha-land of effortless spontaneity all the inhabitants do good without committing even a hair's breadth of evil. If in this world you do good for ten days and nights, the merit acquired will surpass that of practicing good in the Buddha-land of other quarters for a thousand years. The reason is that in the Buddha-land of other quarters many practice good and very few commit evil. They are lands where everything is naturally provided as a result of one's merit and virtue, and so no evil is done. But in this world much evil is committed, and few are provided for naturally; people must work hard to get what they want. Since they intend to deceive each other, their minds are troubled, their bodies exhausted, and they drink bitterness and eat hardship. In this way, they are preoccupied with their toil no have time for rest.

"Out of pity for you and other devas and humans, I have taken great pains in exhorting you to do good deeds. I have given you instructions appropriate to your capacities. You have, without fail, accepted my teachings and practiced them, and so have all entered on the Way as you wished.

"Wherever the Buddha comes to stay, there is no state, town or village which is not blessed by his virtues. The whole country reposes in peace and harmony. The sun and the moon shine with pure brilliance; wind rises and rain falls at the right time. There is no calamity or epidemic, and so the country becomes wealthy, and its people enjoy peace. Soldiers and weapons become useless; and people esteem virtue, practice benevolence and diligently cultivate courteous modesty."

The Buddha continued, "My concern for you, devas and humans, is greater than the care of parents for their children. I have become a Buddha in this world, destroyed the five evils, removed the five sufferings, and extinguished the five burnings. I have countered evil with good, eradicated the suffering of birth-and-death, and enabled people to acquire the five virtues and attain the peace of unconditioned Nirvana. But after I have departed from this world, my teaching will gradually decline and people will fall prey to flattery and deceit and commit various evils, resulting in the recurrence of the five sufferings and the five burnings. As time goes on, their sufferings will intensify. As it is impossible to describe this in detail, I have given you only a brief outline.

The Buddha said to Maitreya, "You should each ponder on this well, teach and admonish each other, and be on guard against disobeying the Buddha's instruction."

The Bodhisattva Maitreya, with his palms together, said, "O Buddha, how sincere and earnest your admonition is! People of the world are just as you have described. O Tathagata, you take pity on and care for us without discrimination and seek to deliver us all from suffering. Having accepted the Buddha's repeated exhortations, I will be careful not to disobey them."

Amida and the Pure Land shown to the audience

[41] The Buddha said to Ananda, "Rise to your feet, rearrange your robes, put your palms together, and respectfully revere and worship Amitayus. Buddhas and Tathagatas in the lands of the ten quarters always praise with one accord that Buddha's virtues of non-attachment and unimpeded activity."

Ananda stood up, rearranged his robes, assumed the correct posture, faced westward, and, demonstrating his sincere reverence, joined his palms together, prostrated himself on the ground and worshipped Amitayus. Then he said [278a] to the Buddha Shakyamuni, "World-Honored One, I wish to see that Buddha, his Land of Peace and Bliss, and its hosts of bodhisattvas and shravakas."

As soon as he had said this, Amitayus emitted a great light, which illuminated all the Buddha-lands. The Encircling Adamantine Mountains, Mount Sumeru, together with large and small mountains, and everything else shone with the same (golden) color. That light was like the flood at the end of the period of cosmic change that fills the whole world, when myriads of things are submerged, and as far as the eye can see, there is nothing but a vast expanse of water. Even so was the flood of light emanating from Amitayus. All the lights of shravakas and bodhisattvas were outshone and surpassed, and only the Buddha's light remained shining bright and glorious. At that time Ananda saw the splendor and majesty of Amitayus resembling Mount Sumeru, which rises above the whole world. There was no place which was not illuminated by the light emanating from his body of glory. The four groups of followers of the Buddha in the assembly saw all this at the same time. Likewise, those of the Pure Land saw everything in this world.

Two kinds of birth in the Pure Land

[42] Then the Buddha said to Ananda and the Bodhisattva Maitreya, "Have you seen that land filled with excellent and glorious manifestations, all spontaneously produced, from the ground to the Heaven of Pure Abode,?" Ananda replied, "Yes, I have."

The Buddha asked, "Have you also heard the great voice of Amitayus expound the Dharma to all the worlds, guiding sentient beings to the Way of the Buddha?"

Ananda replied, "Yes, I have."

The Buddha further asked, "Have you also seen the inhabitants of that land move freely, riding in seven-jewelled airborne palaces as large as a hundred thousand yojanas, to worship the Buddhas of the lands in the ten quarters?"

"Yes, I have," replied Ananda.

"Have you also seen that some of the inhabitants are in the embryonic state?"

"Yes, I have. Those in the embryonic state dwell in palaces as high as a hundred yojanas or five hundred yojanas, where they spontaneously enjoy pleasures as do those in the Heaven of the Thirty-three Gods."

The cause of the two kinds of birth

[43] Then the Bodhisattva Maitreya said to the Buddha, "World-Honored One, for what reason are some of the inhabitants of that land in the embryonic state and the others born by transformation?" The Buddha replied, "Maitreya, if there are sentient beings who do various meritorious deeds aspiring for birth in that land while still entertaining doubt, such beings are unable to comprehend the Buddha-wisdom, inconceivable wisdom, ineffable wisdom, boundless Mahayana wisdom, and incomparable, unequaled, and unsurpassed supreme wisdom. Although they doubt these wisdoms, they still believe in retribution for evil and reward for virtue and so cultivate a stock of merits, aspiring for birth in that land. Such beings are born in a palace, where they dwell for five hundred years without being able to behold the Buddha, hear his exposition of the Dharma, or see the hosts of bodhisattvas and shravakas. For this reason, that type of birth in the Pure Land is called 'embryonic state.'

"If there are sentient beings who with resolute faith accept these kinds of wisdom, from the Buddha's wisdom to the supreme wisdom, do meritorious deeds and sincerely transfer the merit acquired (to that land), [278b] those beings will be born by transformation spontaneously. seated with legs crossed, in the seven-jewelled lotus-flowers, and instantly attain the same glorious forms, wisdom and virtue as those of other bodhisattvas there.

Shakyamuni's encouragement of faith

[44] "Further, Maitreya, if great bodhisattvas in the Buddha-lands of other quarters desire to see Amitayus, and revere and make offerings to him and the hosts of bodhisattvas and shravakas, they will, after death, be born in the land of Amitayus. Spontaneously transformed they will be born from within the seven-jewelled lotus-flowers.

"Maitreya, you should know that those born by transformation are possessed of supreme wisdom, while those in the embryonic state lack that wisdom and must pass five hundred years without being able to see the Buddha, hear his teaching of the Dharma, see the hosts of bodhisattvas and shravakas, make offerings to the Buddha, learn the rules of conduct for bodhisattvas, or perform meritorious practices. You should know that this is because those beings harbored doubt and lacked wisdom in their previous lives."

Embryonic birth

[45] The Buddha said to Maitreya, "Let us suppose that a wheel-turning monarch has a special chamber which is adorned with seven jewels and provided with curtained couches and silken banners hanging from the ceiling. If princes have committed offense against the king, they are taken to that chamber and fettered with gold chains. There they are served with food and drink, provided with clothes, couches and cushions, flowers and incense, and can enjoy music. Being treated just like the wheel-turning monarch himself, they have no wants. Do you think that those princes would enjoy living there?"

"No they do not," replied Maitreya. "They would seek various means of approach to ask a man of power to help them escape." The Buddha said to Maitreya, "Those beings born within the lotus-buds are like that. Because of their doubt in the Buddha's wisdom, they have been born in palaces. Although they receive no punishment or ill treatment even for a single moment, they must pass five hundred years there without being able to see the Three Treasures, make offerings to the Buddha, or cultivate a stock of virtue. This is distressing to them. Though there are other pleasures, they do not enjoy living there.

"If those beings become aware of the faults committed in their former lives and deeply repent, they can, as they wish, leave and go to where Amitayus dwells. Then they can worship and make offerings to him; they can also visit innumerable and countless other Buddhas to perform various meritorious practices. Maitreya, you should know that the bodhisattvas who allow doubt to arise lose great benefits. For this reason, you should have resolute faith in the supreme wisdom of the Buddha."

Bodhisattvas' visits to the Pure Land from other Buddha-lands

[46] The Bodhisattva Maitreya said to the Buddha, "World-Honored One, how many non-retrogressive bodhisattvas are there in this world who will be born in that Buddha-land?"

The Buddha replied, "Sixty-seven kotis of non-retrogressive bodhisattvas from this world will be born there. Each of these bodhisattvas [278c] has previously made offerings to innumerable Buddhas with almost as much diligence as you did, Maitreya. Furthermore, bodhisattvas of lesser practices and those who have performed small acts of merit, whose number is beyond calculation, will all be born there."

The Buddha said to Maitreya, "Not only those bodhisattvas from this world but also those from Buddha-lands in other quarters are born there. First, in the land of the Buddha named Far-reaching Illumination there are one hundred and eighty kotis of bodhisattvas, who all visit there. Second, in the land of the Buddha Jewel-storehouse there are ninety kotis of bodhisattvas, who all visit there. Third, in the land of the Buddha Immeasurable Sound there are two hundred and twenty kotis of bodhisattvas, who all visit there. Fourth, in the land of the Buddha Taste of Nectar there are two hundred and fifty kotis of bodhisattvas, who all visit there. Fifth, in the land of the Buddha Dragon-subduing there are fourteen kotis of bodhisattvas, who all visit there. Sixth, in the land of the Buddha Superior Power there are fourteen thousand bodhisattvas, who all visit there. Seventh, in the land of the Buddha Lion there are five hundred kotis of bodhisattvas, who all visit there. Eighth, in the land of the Buddha Undefiled Light there are eighty kotis of bodhisattvas, who all visit there. Ninth, in the land of the Buddha Peak of Virtue there are sixty kotis of bodhisattvas, who all visit there. Tenth, in the land of the Buddha Mountain of Excellent Virtue there are sixty kotis of bodhisattvas, who all visit there. Eleventh, in the land of the Buddha King of Men there are ten kotis of bodhisattvas, who all visit there. Twelfth, in the land of the Buddha Splendid Flower there are innumerable and incalculable bodhisattvas who are all non-retrogressive and possessed of unrivaled wisdom, who have previously made offerings to countless Buddhas and are able to learn in seven days the adamantine teachings of the Dharma that can only be attained by mahasattvas after practicing for a hundred thousand kotis of kalpas. Those bodhisattvas all visit there. Thirteenth, in the land of the Buddha Fearlessness there are seven hundred and ninety kotis of great bodhisattvas and incalculable minor bodhisattvas and bhiksus, who all visit there."

The Buddha said to Maitreya, "Not only do the bodhisattvas from those fourteen Buddha-lands visit that land, but also bodhisattvas from innumerable Buddha-lands in the ten quarters, whose number is incalculable. Even if I were to give you only the names of the Buddhas in the ten quarters and the number of the bodhisattvas and bhiksus who visit that land, enumerating them continuously day and night for a kalpa, I would not be able to complete the list. This is why I have given you only a brief description." [279a]

Shakyamuni's encouragement to accept this sutra

[47] The Buddha said to Maitreya, "If there are people who hear the Name of that Buddha, rejoice so greatly as to dance, and remember him even once, then you should know that they have gained great benefit by receiving the unsurpassed virtue. For this reason, Maitreya, even if a great fire were to fill the universe of a thousand million worlds, you should pass through it to hear this sutra, to arouse joyful faith, to uphold and chant it, and to practice in accordance with its teachings. This is because there are many bodhisattvas who wish to hear this teaching but are still unable to do so. If there are sentient beings who have heard it, they will attain the Stage of Non-retrogression for realizing the highest Enlightenment. This is why you should single-heartedly accept in faith, uphold and chant this sutra, and practice in accordance with its teaching."

The Buddha further said, "I have expounded this teaching for the sake of sentient beings and enabled you to see Amitayus and all in his land. Strive to do what you should. After I have passed into Nirvana, do not allow doubt to arise. In the future, the Buddhist scriptures and teachings will perish. But, out of pity and compassion, I will especially preserve this sutra and maintain it in the world for a hundred years more. Those beings who encounter it will attain deliverance in accord with their aspirations.

The Buddha said to Maitreya, "It is difficult to encounter and behold Tathagata when he is in this world. Difficult of access, difficult to hear are the Buddhas' teachings and scriptures. It is also difficult to hear the excellent teachings for bodhisattvas, the Paramitas. Difficult too is it to meet a good teacher, to hear the Dharma and perform the practices. But most difficult of all difficulties is to hear this sutra, have faith in it with joy and hold fast to it. Nothing is more difficult than this. Thus have I formed my Dharma, thus have I expounded my Dharma, and thus have I taught my Dharma. You must receive it and practice it by the method prescribed."

Epilogue

[48] When the World-Honored One had finished his exposition of this sutra, aspiration for the highest Enlightenment was awakened in innumerable sentient beings. Twelve thousand nayutas of human beings attained the pure Dharma-eye; twenty-two kotis of devas and humans attained the Stage of a Non-returner; eight hundred thousand bhiksus realized the wisdom of destroying defilements; forty kotis of bodhisattvas attained the Stage of Non-retrogression; and all, adorned with the virtue of the universal vows, will ultimately attain perfect Enlightenment.

At that time the entire universe of a thousand million worlds shook in six ways, and a great light illuminated all the lands in the ten quarters. A hundred thousand kinds of music played spontaneously, and innumerable marvelous flowers fell in profusion from the sky.

When the Buddha finished delivering this sutra, the Bodhisattva Maitreya and bodhisattvas from the lands in the ten quarters, together with the Elder Ananda, other great shravakas, and all those in the assembly, without exception, rejoiced at the Buddha's discourse.

1. Thus have I heard: At one time the Buddha dwelt in Rajagriha, on Vulture Peak, with a large assembly of Bhikkhus and with thirty-two thousand Bodhisattvas, with Manjushri the Dharma-Prince at the head of the assembly.

2. At that time, in the great city of Rajagriha there was a prince, the heir-apparent, named Ajatasatru. He listened to the wicked counsel of Devadatta and other friends and forcibly arrested Bimbisara his father, the king, and shut him up by himself in a room with seven walls, proclaiming to all the courtiers that no one should approach (the king). The chief consort of the king, Vaidehi by name, was true and faithful to her lord, the king. She supported him in this way: having purified herself by bathing and washing, she anointed her body with honey and ghee mixed with corn-flour, and she concealed the juice of grapes in the various garlands she wore in order to give him food without being noticed by the warder. As she stole in and made an offering to him, he was able to eat the flour and to drink the juice of grapes. Then he called for water and rinsed his mouth. That done, the king stretched forth his folded hands towards Vulture Peak and duly and respectfully made obeisance to the World-Honored One, who at that time was living there. And he uttered the following prayer: 'Mahamaudgalyayana is my friend and relative; let him, I pray, feel compassion towards me, and come and communicate to me the eight prohibitive precepts of the Buddha.' On this, Mahamaudgalyayana at once appeared before the king, coming with a speed equal to the flight of a falcon or an eagle, and communicated to him the eight precepts.

Day after day he visited the king. The World-Honored One sent also his worthy disciple Purna to preach the Dharma to the king. Thus a period of three weeks passed by. The king showed in his expression that he was happy and contented when he had an opportunity of hearing the Dharma as well as of enjoying the honey and flour.

3. At that time, Ajatasatru asked the warder of the gate whether his father was yet alive. On this, the warder answered him : 'Exalted king, the chief consort of your father brought food and presented it to him by anointing her body with honey and flour and filling her garlands with the juice of grapes, and the Sramanas, Mahamaudgalyayana and Purna, approached the king through the sky in order to preach the Dharma to him. It is impossible, king, to prevent them coming.'

When the prince heard this answer his indignation arose against his mother: 'My mother,' he cried, 'is indeed a rebel, for she was found in the company of that rebel. Wicked people are those Sramanas, and it is their art of spells causing illusion and delusion that delayed the death of that wicked king for so many days.' Instantly he brandished his sharp sword, intending to slay his mother. At that moment, there intervened a minister named Chandraprabha, who was possessed of great wisdom and intelligence, and Jiva (a famous physician). They saluted the prince and remonstrated with him, saying: 'We, ministers, Great king, heard that since the beginning of the kalpas there had been several wicked kings, even to the number of eighteen thousand, who killed their own fathers, coveting the throne of their respective kingdoms, as mentioned in the Sutra of the discourse of the Veda. Yet never have we heard of a man killing his mother, though he be void of virtue. Now, if you, king, should dare to commit such a deadly sin, you would bring a stain upon the blood of the Kshatriyas, the kingly race. We cannot even bear to hear of it. You are indeed a Chandala, the lowest race; we will not stay here with you.'

After this, the two great ministers withdrew stepping backward, each with his hand placed on his sword. Ajatasatru was then frightened and greatly afraid of them, and asked Jiva, 'Will you not be my friend?' In reply Jiva said to him, 'Do not then, O great king, by any means think of injuring your mother.' On hearing this, the prince repented and sought for mercy, and at once laid down his sword and did his mother no harm. He finally ordered the officers of the inner chambers to put the queen in a hidden palace and not to allow her to come out again.

4. When Vaidehi was thus locked up in confinement she became afflicted by sorrow and distress. She began to do homage to Buddha from afar, looking towards the Vulture Peak. She uttered the following words: 'Tathagata! World-Honored One! In former times you have constantly sent Ananda to me for enquiry and consolation. I am now in sorrow and grief. You, World-Honored One, are majestic and exalted; in no way shall I be able to see thee. Will thou, I pray you, command Mahamaudgalyayana and your honoured disciple, Ananda, to come and have an interview with me ?' After this speech, she grieved and wept, shedding tears like a shower of rain. Before she raised her head from doing homage to the distant Buddha, the World-Honored One knew what Vaidehi was wishing in her mind, though he was on the Vulture Peak. Therefore, he instantly ordered Mahamaudgalyayana and Ananda to go to her through the sky. Buddha himself disappeared from that mountain and appeared in the royal palace.

When the queen raised her head as she finished homage to Buddha, she saw before her the World-Honored Buddha Shakyamuni, whose body was purple gold in color, sitting on a lotus-flower which consists of a hundred jewels, with Mahamaudgalyayana attending on his left, and with Ananda on his right. Sakra (Indra), Brahman, and other gods that protect the world were seen in the midst of the sky, everywhere showering heavenly flowers with which they made offerings to Buddha in their obeisance. Vaidehi, at the sight of Buddha the World-Honored One, took off her garlands and prostrated herself on the ground, crying, sobbing, and speaking to Buddha: 'World-Honored One! what former sin of mine has produced such a wicked son? And again, Exalted One, from what cause and circumstances have you such an affinity (by blood and religion) with Devadatta (Buddha's wicked cousin and once his disciple)?'

5. 'My only prayer,' she continued, 'is this: World-Honored One, may you preach to me in detail of all the places where there is no sorrow or trouble, and where I ought to go to be born anew. I am not satisfied with this world of depravities, with Jambudvipa, which is full of hells, full of hungry spirits, and of the brute creatures. In this world of depravities, there are many assemblies of the wicked. May I not hear, I pray, the voice of the wicked in the future and may I not see any wicked person.

'Now I throw my limbs down to the ground before you, and seek for your mercy by confessing my sins. I pray for this only that the Sun-like Buddha may instruct me how to meditate on a world wherein all actions are pure.' At that moment, the World-Honored One flashed forth a golden ray from between his eyebrows. It extended to all the innumerable worlds of the ten quarters. On its return the ray rested on the top of the Buddha's head and transformed itself into a golden pillar just like Mount Sumeru, wherein the pure and admirable countries of the Buddhas in the ten quarters appeared simultaneously illuminated.

One was a country consisting of seven jewels, another was a country all full of lotus-flowers; one was like the palace of Mahesvara Deva (god Siva), another was like a mirror of crystal, with the countries in the ten quarters reflected therein. There were innumerable countries like these, resplendent, gorgeous, and delightful to look upon. All were meant for Vaidehi to see (and choose from).

Thereupon Vaidehi again spoke to Buddha: 'World-Honored One, although all other Buddha countries are pure and radiant with light, I should, nevertheless, wish myself to be born in the realm of Buddha Amitayus, in the world of Highest Happiness, Sukhavati. Now I simply pray you, World-Honored One, to teach me how to concentrate my thought so as to obtain a right vision of that country.'

6. Thereupon the World-Honored One gently smiled upon her, and rays of five colors issued forth out of his mouth, each ray shining as far as the head of king Bimbisara.

At that moment, the mental vision of that exalted king was perfectly clear though he was shut up in lonely retirement, and he could see the World-Honored One from afar. As he paid homage with his head and face, he naturally increased and advanced in wisdom, whereby he attained to the fruition of an Anagamin, the third of the four grades to Nirvana.

7. Then the World-Honored One said: 'Now do you not know, Vaidehi, that Buddha Amitayus is not very far from here? You should apply your mind entirely to close meditation upon those who have already perfected the pure actions necessary for that Buddha country.

'I now proceed to fully expound them for you in many parables, and thereby afford all ordinary persons of the future who wish to cultivate these pure actions an opportunity of being born in the Land of Highest Happiness (Sukhavati) in the western quarter. Those who wish to be born in that country of Buddha have to cultivate a threefold goodness. First, they should act filially towards their parents and support them; serve and respect their teachers and elders; be of compassionate mind, abstain from doing any injury, and cultivate the ten virtuous actions". Second, they should take and observe the vow of seeking refuge with the Three jewels, fulfill all moral precepts, and not lower their dignity or neglect any ceremonial observance. Third, they should give their whole mind to the attainment of perfect wisdom, deeply believe in the principle of cause and effect, study and recite the Mahayana doctrine, and persuade and encourage others who pursue the same course as themselves.

'These three groups as enumerated are called the pure actions leading to the Buddha country.'

'Vaidehi!'Buddha continued, 'To clarify if do you not understand now: These three classes of actions are the effective cause of the pure actions taught by all the Buddhas of the past, present, and future.'

8. The Buddha then addressed Ananda as well as Vaidehi: 'Listen carefully, listen carefully! Ponder carefully on what you hear! I, Tathagata, now declare the pure actions needful for Birth in that Buddha country, for the sake of all beings hereafter that are subject to the misery inflicted by the enemy of the passions. Well done, Vaidehi! Appropriate are the questions which you have asked! Ananda, be sure to remember these words of mine, the Buddha, and repeat them openly to many assemblies. I, Tathagata, now teach Vaidehi and also all beings hereafter in order that they may meditate on the World of Highest Happiness, Sukhavati, in the western quarter.

'It is by the power of Buddha only that one can see that pure land of Buddha as clear as one sees the image of one's face reflected in the transparent mirror held up before one.

'When one sees the state of happiness of that country in its highest excellence, one greatly rejoices in one's heart and immediately attains a spirit of resignation prepared to endure whatever consequences may yet arise.' Buddha, turning again to Vaidehi, said: 'You are but an ordinary person; the quality of your mind is weak and confused.

'You have not as yet obtained the divine eye and cannot perceive what is at a distance. All the Buddhas, Tathagatas have various means at their disposal and can therefore afford you an opportunity of seeing that Buddha country.' Then Vaidehi rejoined: 'World-Honored One, people such as I can now see that land by the power of Buddha, but how shall all those beings who are to come after Buddha's Nirvana, and who, as being depraved and devoid of good qualities, will be harassed by the five worldly sufferings - how shall they see the World of Highest Happiness of the Buddha Amitayus?'

PART II.

9. Buddha then replied: 'You and all other beings besides ought to make it your only aim, with concentrated thought, to get a perception of the western quarter. You will ask how that perception is to be formed. I will explain it now. All beings, if not blind from birth, are uniformly possessed of sight, and they all see the setting sun. You should sit down properly, looking in the western direction, and prepare your thought for a close meditation on the sun; cause your mind to be firmly fixed on it so as to have an unwavering perception by the exclusive application of your mind, and gaze upon it in particular when it is about to set and looks like a suspended drum.

'After you have thus seen the sun, let that image remain clear and fixed, whether your eyes be shut or open;-such is the perception of the sun, which is the First Meditation.

10. 'Next you should form the perception of water; gaze on the water clear and pure, and let (this image) also remain clear and fixed (afterwards); never allow your thought to be scattered and lost.

'When you have thus seen the water you should form the perception of ice. As you see the ice shining and transparent, you should imagine the appearance of lapis lazuli.

'After that has been done, you will see the ground consisting of lapis lazuli, transparent and shining both within and without. Beneath this ground of lapis lazuli there will be seen a golden banner with the seven jewels, diamonds and the rest, supporting the ground. It extends to the eight points of the compass, and thus the eight corners (of the ground) are perfectly filled up. Every side of the eight quarters consists of a hundred jewels, every jewel has a thousand rays, and every ray has eighty-four thousand colors which, when reflected in the ground of lapis lazuli, look like a thousand million suns, and. it is difficult to see them all one by one. Over the surface of that ground of lapis lazuli there are stretched golden ropes intertwined crosswise; divisions are made by means of strings of seven jewels with every part clear and distinct.

'Each jewel has rays of five hundred colors which look like flowers or like the moon and stars. Lodged high up in the open sky these rays form a tower of rays, whose storeys and galleries are ten millions in number and built of a hundred jewels. Both sides of the tower have each a hundred million flowery banners furnished and decked with numberless musical instruments. Eight kinds of cool breezes proceed from the brilliant rays. When those musical instruments are played, they emit the sounds "suffering," "non-existence," "impermanence," and "non-self "; such is the perception of the water, which is the Second Meditation.

11. 'When this perception has been formed, you should meditate on its (constituents) one by one and make (the images) as clear as possible, so that they may never be scattered and lost, whether your eyes be shut or open. Except only during the time of your sleep, you should always keep this in your mind. One who has reached this (stage of) perception is said to have dimly seen the Land of Highest Happiness (Sukhavati).'

'One who has obtained the Samadhi of supernatural calm is able to see the land of that Buddha country clearly and distinctly: this state is too much to be explained fully; such is the perception of the land, and it is the Third Meditation.

'You should remember, Ananda, the Buddha words of mine, and repeat this law for attaining to the perception of the land of the Buddha country for the sake of the great mass of the people hereafter who may wish to be delivered from their sufferings. If any one meditates on the land of that Buddha country, his sins which bind him to births and deaths during eighty million kalpas shall be expiated; after the abandonment of his present body, he will assuredly be born in the pure land in the following life. The practice of this kind of meditation is called the "right meditation." If it is of any other kind it is called "heretical meditation."'

12. Buddha then spoke to Ananda and Vaidehi: 'When the perception of the land (of that Buddha country) has been gained, you should next meditate on the jewel-trees (of that country). In meditating on the jewel-trees, you should take each by itself and form a perception of the seven rows of trees; every tree is eight hundred yojanas high, and all the jewel-trees have flowers and leaves consisting of seven jewels all perfect. All flowers and leaves have colors like the colors of various jewels -from the color of lapis lazuli there issues a golden ray; from the color of crystal, a saffron ray; from the color of agate, a diamond ray; from the color of diamond, a ray of blue pearls. Corals, amber, and all other gems are used as ornaments for illumination; nets of excellent pearls are spread over the trees, each tree is covered by seven sets of nets, and between one set and another there are five hundred million palaces built of excellent flowers, resembling the palace of the Lord Brahman; all heavenly children live there, quite naturally; every child has a garland consisting of five hundred million precious gems like those that are fastened on Sakra's (Indra's) head, the rays of which shine over a hundred yojanas, just as if a hundred million suns and moons were united together; it is difficult to explain them in detail. That (garland) is the most excellent among all, as it is the commixture of all sorts of jewels. Rows of these jewel-trees touch one another; the leaves of the trees also join one another.

'Among the dense foliage there blossom various beautiful flowers, upon which are miraculously found fruits of seven jewels. The leaves of the trees are all exactly equal in length and in breadth, measuring twenty-five yojanas each way; every leaf has a thousand colors and a hundred different pictures on it, just like a heavenly garland. There are many excellent flowers which have the color of Jambunada gold and an appearance of fire-wheels in motion, turning between the leaves in a graceful fashion. All the fruits are produced just (as easily) as if they flowed out from the pitcher of the God Sakra. There is a magnificent ray which transforms itself into numberless jewelled canopies with banners and flags. Within these jewelled canopies the works of all the Buddhas of the Great Chiliocosm appear illuminated; the Buddha countries of the ten quarters also are manifested therein. When you have seen these trees you should also meditate on them one by one in order. In meditating on the trees, trunks, branches, leaves, flowers, and fruits, let them all be distinct and clear;- such is the perception of the trees (of that Buddha country), and it is the Fourth Meditation.

13. 'Next, you should perceive the water (of that country). The perception of the water is as follows:

'In the Land of Highest Happiness there are waters in eight lakes; the water in every lake consists of seven jewels which are soft and yielding. Deriving its source from the king of jewels that fulfills every wish, the water is divided into fourteen streams; every stream has the color of seven jewels; its channel is built of gold, the bed of which consists of the sand of variegated diamonds.

'In the midst of each lake there are sixty million lotus-flowers, made of seven jewels; all the flowers are perfectly round and exactly equal (in circumference), being twelve yojanas. The water of jewels flows amidst the flowers and rises and falls by the stalks (of the lotus); the sound of the streaming water is melodious and pleasing, and propounds all the perfect virtues (Paramitas), "suffering," "non-existence," "impermanence," and "non-self;" it proclaims also the praise of the signs of perfection, and minor marks of excellence of all Buddhas. From the king of jewels that fulfills every wish, stream forth the golden-colored rays excessively beautiful, the radiance of which transforms itself into birds possessing the colors of a hundred jewels, which sing out harmonious notes, sweet and delicious, ever praising the remembrance of Buddha, the remembrance of the Dharma, and the remembrance of the Sangha -- such is the perception of the water of eight good qualities, and it is the Fifth Meditation.

14. 'Each division of that (Buddha) country, which consists of several jewels, has also jewelled storeys and galleries to the number of five hundred million; within each storey and gallery there are innumerable Devas engaged in playing heavenly music. There are some musical instruments that are hung up in the open sky, like the jewelled banners of heaven; they emit musical sounds without being struck, which, while resounding variously, all propound the remembrance of Buddha, of the Dharma and of the Sangha, Bhikkhus, and so forth. When this perception is duly accomplished, one is said to have dimly seen the jewel-trees, jewel-ground, and jewel-lakes of that World of Highest Happiness (Sukhavati) -- such is the perception formed by meditating on the general features of that Land, and it is the Sixth Meditation.

'If one has experienced this, one has expiated the greatest sinful deeds which would otherwise lead one to Transmigration for numberless millions of kalpas; after his death he will assuredly be born in that land.

15. 'Listen carefully! listen carefully! Think over what you have heard! I, Buddha, am about to explain in detail the law of delivering one's self from trouble and torment. Commit this to your memory in order to explain it in detail before a great assembly.' While Buddha was uttering these words, Buddha Amitayus stood in the midst of the sky with Bodhisattvas Mahasthama and Avalokitesvara, attending on his right and left respectively. There was such a bright and dazzling radiance that no one could see clearly; the brilliance was a hundred thousand times greater than that of gold (Jambunada). Thereupon Vaidehi saw Buddha Amitayus and approached the World-Honored One, and made obeisance to him, touching his feet, and spoke to him as follows: 'Exalted One! I am now able, by the power of Buddha, to see Buddha Amitayus together with the two Bodhisattvas. But how shall all the beings of the future meditate on Buddha Amitayus and the two Bodhisattvas?'

16. The Buddha answered: 'Those who wish to meditate on that Buddha ought first to direct their thought as follows: form the perception of a lotus-flower on a ground of seven jewels, each leaf of that lotus exhibits the colors of a hundred jewels, and has eighty-four thousand veins, just like heavenly pictures; each vein possesses eighty-four thousand rays, of which each can be clearly seen. Every small leaf and flower is two hundred and fifty yojanas in length and the same measurement in breadth. Each lotus-flower possesses eighty-four thousand leaves, each leaf has the kingly pearls to the number of a hundred million, as ornaments for illumination; each pearl shoots out a thousand rays like bright canopies. The surface of the ground is entireIy covered by a mixture of seven jewels. There is a tower built of the gems which are like those that are fastened on Sakra's head. It is inlaid and decked with eighty thousand diamonds, Kimsuka jewels, Brahma-mani and excellent pearl nets.

'On that tower there are miraculously found four posts with jewelled banners; each banner looks like a hundred thousand million Sumeru mountains.

'The jewelled veil over these banners is like that of the celestial palace of Yama, illuminated with five hundred million excellent jewels, each jewel has eighty-four thousand rays, each ray has various golden colors to the number of eighty-four thousand, each golden color covers the whole jewelled soil, it changes and is transformed at various places, every now and then exhibiting various appearances; now it becomes a diamond tower, now a pearl net, again clouds of mixed flowers, freely changing its manifestation in the ten directions it exhibits the state of Buddha -- such is the perception of the flowery throne, and it is the Seventh Meditation.'

Buddha, turning to Ananda, said: 'These excellent flowers were created originally by the power of the prayer of Bhikkhu, Dharmakara. All who wish to exercise the remembrance of that Buddha ought first to form the perception of that flowery throne. When engaged in it one ought not to perceive vaguely, but fix the mind upon each detail separately. Leaf, jewel, ray, tower, and banner should be clear and distinct, just as one sees the image of one's own face in a mirror. When one has achieved this perception, the sins which would produce births and deaths during fifty thousand kalpas are expiated, and he is one who will most assuredly be born in the World of Highest Happiness.

17. 'When you have perceived this, you should next perceive Buddha himself. Do you ask how? Every Buddha Tathagata is one whose spiritual body is the principle of nature (Darmadhatu-kaya), so that he may enter into the mind of any beings. Consequently, when you have perceived Buddha, it is indeed that mind of yours that possesses those thirty-two signs of perfection and eighty minor marks of excellence which you see in a Buddha. In conclusion, it is your mind that becomes Buddha, nay, it is your mind. that is indeed Buddha. The ocean of true and universal knowledge of all the Buddhas derives its source from one's own mind and thought. Therefore you should apply your thought with an undivided attention to a careful meditation on that Buddha Tathagata, Arhat, the Holy and Fully Enlightened One. In forming the perception of that Buddha, you should first perceive the image of that Buddha; whether, your eyes are open or shut, look at an image like Jambunada gold in color, sitting on that flower throne mentioned before.

'When you have seen the seated figure your mental vision will become clear, and you will be able to see clearly and distinctly the adornment of that Buddha country, the jewelled ground, and so forth. In seeing these things, let them be clear and fixed just as you see the palms of your hands. When you have passed through this experience, you should further form a perception of another great lotus-flower which is on the left side of Buddha, and is exactly equal in every way to the above-mentioned lotus-flower of Buddha. Still further, you should form (a perception of) another lotus-flower which is on the right side of Buddha. Perceive that an image of Bodhisattva Avalokitesvara is sitting on the left-hand flowery throne, shooting forth golden rays exactly like those of Buddha. Perceive then that an image of Bodhisattva Mahasthama is sitting on .the right-hand flowery throne.

'When these perceptions are gained the images of Buddha and the Bodhisattvas will all send forth brilliant rays, clearly lighting up all the jewel-trees with golden color. Under every tree there are also three lotus-flowers. On every lotus-flower there is an image, either of Buddha or of a Bodhisattva; thus (the images of the Bodhisattvas and of Buddha) are found everywhere in that country. When this perception has been gained, the devotee should hear the excellent Dharma preached by means of a stream of water, a brilliant ray of light, several jewel-trees, ducks, geese, and swans. Whether he be wrapped in meditation or whether he has ceased from it, he should ever hear the excellent Dharma. What the devotee hears must be kept in memory and not be lost, when he ceases from that meditation ; and it should agree with the Sutras, for if it does not agree with the Sutras, it is called an illusory perception, whereas if it does agree, it is called the rough perception of the World of Highest Happiness;-such is the perception of the images, and it is the Eighth Meditation.

'He who has practiced this meditation is freed from the sins (which otherwise involve him in) births and deaths for innumerable million kalpas, and during this present life he obtains the Samadhi due to the remembrance of Buddha.

18. 'Further, when this perception is gained, you should next proceed to meditate on the bodily marks and the light of Buddha Amitayus.

'You should know, Ananda, that the body of Buddha Amitayus is a hundred thousand million times as bright as the color of the Jambunada gold of the heavenly abode of Yama; the height of that Buddha is six hundred thousand nayutas of kotis of yojanas innumerable as are the sands of the river Ganges.

'The white twist of hair between the eyebrows all turning to the right is just like the five Sumeru mountains.

'The eyes of Buddha are like the water of the four great oceans; the blue and the white are quite distinct.

'All the roots of hair of his body issue forth brilliant rays which are also like the Sumeru mountains.

'The halo of that Buddha is like a hundred million Great Chiliocosms; in that halo there are Buddhas miraculously created, to the number of a million nayutas of kotis innumerable as the sands of the Ganges; each of these Buddhas has for attendants a great assembly of numberless Bodhisattvas who are also miraculously created.

'Buddha Amitayus has eighty-four thousand signs of perfection, each sign is possessed of eighty-four minor marks of excellence, each mark has eighty-four thousand rays, each ray extends so far as to shine over the worlds of the ten quarters, whereby Buddha embraces and protects all the beings who think upon him and does not exclude any one of them. His rays, signs, and so forth are difficult to be explained in detail. But in simple meditation let the mind's eye dwell upon them.

'If you pass through this experience, you will at the same time see all the Buddhas of the ten quarters. Since you see all the Buddhas it is called the Samadhi of the remembrance of the Buddhas.

'Those who have practiced this meditation are said to have contemplated the bodies of all the Buddhas. Since they have meditated on Buddha's body, they will also see Buddha's mind. It is great compassion that is called Buddha's mind. It is by his absolute compassion that he receives all beings.

'Those who have practiced this meditation will, when they die, be born in the presence of the Buddhas in another life, and obtain a spirit of resignation wherewith to face all the consequences which shall hereafter arise.

'Therefore those who have wisdom should direct their thought to the careful meditation upon that Buddha Amitayus. Let those who meditate on Buddha Amitayus begin with one single sign or mark -- let them first meditate on the white twist of hair between the eyebrows as clearly as possible; when they have done this, the eighty-four thousand signs and marks will naturally appear before their eyes. Those who see Amitayus will also see all the innumerable Buddhas of the ten quarters. Since they have seen all the innumerable Buddhas, they will receive the prophecy of their future destiny to become Buddha in the presence of all the Buddhas -- Such is the perception gained by a complete meditation on all forms and bodies of Buddha, and it is the Ninth Meditation.

19. 'When you have seen Buddha Amitayus distinctly, you should then further meditate upon Bodhisattva Avalokitesvara, whose height is eight hundred thousand nayutas of yojanas ; the color of his body is purple gold, his head has a turban at the back of which there is a halo; the circumference of his face is a hundred thousand yojanas. In that halo, there are five hundred Buddhas miraculously transformed just like those of Shakyamuni Buddha; each transformed Buddha is attended by five hundred transformed Bodhisattvas who are also attended by numberless gods. Within the circle of light emanating from his whole body appear illuminated the various forms and marks of all beings that live in the five paths of existence.

'On the top of his head Is a heavenly crown of gems like those that are fastened (on Indra's head), in which crown there is a transformed Buddha standing, twenty-five yojanas high.

'The face of Bodhisattva Avalokitesvara In, like Jambunada gold in color.

'The soft hair between the eyebrows has all the colors of the seven jewels, from which eighty-four kinds of rays flow out, each ray has innumerable transformed Buddhas, each of whom is attended by numberless transformed Bodhisattvas; freely changing their manifestations they fill up the worlds of the ten quarters; (the appearance) can be compared with the color of the red lotus-flower.

'He wears a garland consisting of eight thousand rays, in which is seen fully reflected a state of perfect beauty. The palm of his hand has a mixed color of five hundred lotus-flowers. His hands have ten tips of fingers, each tip has eighty-four thousand pictures, which are like signet-marks, each picture has eighty-four thousand colors, each color has eighty-four thousand rays which are soft and mild and shine over all things that exist. With these jewel hands he draws and embraces all beings. When he lifts up his feet, the soles of his feet are seen to be marked with a wheel of a thousand spokes which miraculously transform themselves into five hundred million pillars of rays. When he puts his feet down to the ground, the flowers of diamonds and jewels are scattered about, and all things are simply covered by them. All the other signs of his body and the minor marks of excellence are perfect, and not at all different from those of Buddha, except the signs of having the turban on his head and the top of his head invisible, which two signs of him are inferior to those of the World-Honored One -- such is the perception of the real form and body of Bodhisattva Avalokitesvara, and it is the Tenth Meditation.'

The Buddha, especially addressing Ananda, said: 'Whosoever wishes to meditate on Bodhisattva Avalokitesvara must do so in the way I have explained. Those who practice this meditation will not suffer any calamity; they will utterly remove the obstacle that is raised by karma, and will expiate the sins which would involve them in births-and deaths for numberless kalpas. Even the hearing of the name of this Bodhisattva will enable one to obtain immeasurable happiness. How much more, then, will the diligent contemplation of him!

'Whosoever will meditate on Bodhisattva Avalokitesvara should first meditate on the turban of his head and then on his heavenly crown.

'All the other signs should also be meditated on according to their order, and they should be clear and distinct just as one sees the palms of one's hands.

'Next you should meditate on Bodhisattva Mahasthama, whose :bodily signs, height and size are equal to those of Avalokitesvara; the circumference of his halo is one hundred and twenty-five yojanas, and it shines as far as two hundred and fifty yojanas. The rays of his whole body shine over the countries of the ten quarters, they are purple gold in color, and can be seen by all beings that are in favorable circumstances. If one but sees the ray that issues from a single root of the hair of this Bodhisattva, he will at the same time see the pure and excellent rays of all the innumerable Buddhas of the ten quarters.

'For this reason this Bodhisattva is named the Unlimited Light; it is with this light of wisdom that he shines over all beings and causes them to be removed from the three paths of existence, and to obtain the highest power. For the same reason this Bodhisattva is called the Bodhisattva of Great Strength (Mahasthama). His heavenly crown has five hundred jewel-flowers; each jewel-flower has five hundred jewel-towers, in each tower are seen manifested all the pure and excellent features of the far-stretching Buddha countries in the ten quarters. The turban on his head is like a lotus-flower; on the top of the turban there is a jewel pitcher, which is filled with various brilliant rays fully manifesting the state of Buddha. All his other bodily signs are quite equal to those of Avalokitesvara. When this Bodhisattva walks about, all the regions of the ten quarters tremble and quake. Wherever the earth quakes there appear five hundred million jewel-flowers; each jewel-flower with its splendid dazzling beauty looks like the World of Highest Happiness (Sukhavati).

'When this Bodhisattva sits down, all the countries of seven jewels at once tremble and quake: all the incarnate, divided Amitayuses - innumerable as the dust of the earth - and all the incarnate Bodhisattvas - Avalokitesvara and Mahasthamaprapta - who dwell in the middlemost Buddha countries situated between the Buddha country of the lower region presided over by Buddha "Golden Light," and the country of the upper region presided over by Buddha "King of Light" -- all these assemble in the World of Highest Happiness (Sukhavati) like gathering clouds, sit on their thrones of lotus-flowers which fill the whole sky, and preach the excellent Dharma in order to deliver all the beings that are immersed in suffering -- such is the perception of the form and body of Bodhisattva Mahasthamaprapta, and it is the Eleventh Meditation.

'Those who practice this meditation are freed from the sins which would otherwise trap them in births-and-deaths for innumerable asamkhya kalpas.

'Those who have practiced this meditation do not live in an embryo state but obtain free access to the excellent and admirable countries of Buddhas. Those who have experienced this are said to have perfectly meditated upon the two Bodhisattvas Avalokitesvara and Mahasthamaprapta.

20. 'After you have had this perception, you should imagine yourself to be born in the World of Highest Happiness in the western quarter, and to be seated, cross-legged, on a lotus-flower there. Then imagine that the flower has shut you in and has afterwards unfolded; when the flower has thus unfolded, five hundred colored rays will shine over your body, your eyes will be opened so as to see the Buddhas and Bodhisattvas who fill the whole sky; you will hear the sounds of waters and trees, the notes of birds, and the voices of many Buddhas preaching the excellent Dharma, in accordance with the twelve divisions of the scriptures. When you have ceased from that meditation you must remember the experience ever after.

'If you have passed through this experience you are said to have seen the World of Highest Happiness in the realm of the Buddha Amitayus -- this is the perception obtained by a complete meditation on that Buddha country, and is called the Twelfth Meditation.

'The innumerable incarnate bodies of Amitayus, together with those of Avalokitesvara and Mahasthamaprapta, constantly come and appear before such devotees as above mentioned.'

21. Buddha then spoke to Ananda and Vaidehi: 'Those who wish, by means of their serene thoughts, to be born in the western land, should first meditate on an image of the Buddha, who is sixteen cubits high, seated on a lotus-flower in the water of the lake. As it was stated before, the real body and its measurement are unlimited, incomprehensible to the ordinary mind.

'But by the efficacy of the ancient prayer of that Tathagata, those who think of and remember him shall certainly be able to accomplish their aim.

'Even the mere perceiving of the image of that Buddha brings to one immeasurable blessings. How much more, then, will the meditating upon all the complete bodily signs of that Buddha! Buddha Amitayus has supernatural power; since everything is at his disposal, he freely transforms himself in the regions of the ten quarters. At one time he shows himself as possessing a magnificent body, which fills the whole sky, at another he makes his body appear small, the height being only sixteen or eighteen cubits. The body he manifests is always pure gold in color; his halo - bright with transformed Buddhas - and his jewel lotus-flowers are as mentioned above. The bodies of the two Bodhisattvas are the same always.

'All beings can recognize either of the two Bodhisattvas by simply glancing at the marks of their heads. These two Bodhisattvas assist Amitayus in his work of universal salvation -- such is the meditation that forms a joint perception of the Buddha and Bodhisattvas, and it is the Thirteenth Meditation.'

PART III.

22. Buddha then spoke to Ananda and Vaidehi: 'The beings who will be born in the highest form of the highest grade (i. e. to Buddhahood) are those, whoever they may be, who wish to be born in that country and cherish the threefold thought whereby they are at once destined to be born there. What is the threefold thought, you may ask. First, the True Thought; second, the Deep Believing Thought; third, the Desire to be born in that Pure Land by bringing one's own stock of merit to maturity. Those who have this threefold thought in perfection shall most assuredly be born into that country.

'There are also three classes of beings who are able to be born in that country. What, you may ask, are the three classes of beings ? First, those who are possessed of a compassionate mind, who do no injury to any beings, and accomplish all virtuous actions according to Buddha's precepts; second, those who study and recite the Sutras of the Mahayana doctrine, for instance, the Vaipulya Sutras; third, those who practice the sixfold remembrance. These three classes of beings who wish to be born in that country by bringing (their respective stocks of merit) to maturity, will become destined to be born there if they have accomplished any of those meritorious deeds for one day or even for seven days.

'When one who has practiced (these merits) is about to be born in that country, Buddha Amitayus, together with the two Bodhisattvas Avalokitesvara and Mahasthamaprapta, also numberless created Buddhas, and a hundred thousand Bhikkhus and Sravakas, with their whole retinue, and innumerable gods, together with the palaces of seven jewels, will appear before him out of regard for his diligence and courage; Avalokitesvara together with Mahasthamaprapta, will offer a diamond seat to him; thereupon Amitayus himself will send forth magnificent rays of light to shine over the dying person's body. He and many Bodhisattvas will offer their hands and welcome him, when Avalokitesvara, Mahasthamaprapta, and all the other Bodhisattvas will praise the glory of the man who practiced the meritorious deeds, and convey an exhortation to his mind. When the new-comer, having seen these, rejoicing and leaping for joy, looks at himself, he will find his own body seated on that diamond throne; and as he follows behind Buddha he will be born into that country, in a moment When he has been born there, he will see Buddha's form and body with every sign of perfection complete, and also the perfect forms and signs of all the Bodhisattvas; he will also see brilliant rays and jewel forests and hear them propounding the excellent Dharma, and instantly be conscious of a spirit of resignation to whatever consequences may hereafter arise. Before long he will serve every one of the Buddhas who live in the regions of the ten quarters. In the presence of each of those Buddhas he will obtain successively a prophecy of his future destiny. On his return to his own land Sukhavati, in which he has just been born he will obtain countless hundreds of thousand Dharanis -- such are those who are to be born in the highest form of the highest grade to Buddhahood.

23. 'Next, the beings who will be born in the middle form of the highest grade are those who do not necessarily learn, remember, study, or recite those Vaipulya Sutras, but fully understand the meaning of the truth contained in them, and having a firm grasp of the highest truth do not speak evil of the Mahayana doctrine, but deeply believe in (the principle of) cause and effect; who by bringing these good qualities to maturity seek to be born in that Country of Highest Happiness. When one who has acquired these qualities is about to die, Amitayus, surrounded by the two Bodhisattvas Avalokitesvara and Mahasthamaprapta, and an innumerable retinue of dependents, will bring a seat of purple gold and approach him with words of praise, saying: "O my son in the Dharma! you have practiced the Mahayana doctrine; you have understood and believed the highest truth; therefore I now come to meet and welcome you." He and the thousand created Buddhas extend their hands all at once.

'When that man looks at his own body, he will find himself seated on that purple gold seat; he will, then, stretching forth his folded hands, praise and eulogize all the Buddhas. As quick as thought he will be born in the lake of seven jewels of that country. That purple gold seat on which he sits is like a magnificent jewel-flower, and will open after a night; the new-comer's body becomes purple gold in color, and he will also find under his feet a lotus-flower consisting of seven jewels. Buddha and the Bodhisattvas at the same time will send forth brilliant rays to shine over the body of that person whose eyes will instantaneously be opened and become clear. According to his former usage (in the human world) he will hear all the voices that are there, preaching primary truths of the deepest significance.

'Then he will descend from that golden seat and make obeisance to the Buddha with folded hands, praising and eulogizing the World-Honored One. After seven days, he will immediately attain to the state of the highest perfect knowledge, anuttarasamyaksambodhi, from which he will never fall away; next he will fly to all the ten regions and successively serve all the Buddhas therein; he will practice many a Samadhi in the presence of those Buddhas. After the lapse of a lesser kalpa he will attain a spirit of resignation to whatever consequences may hereafter arise, and he will also obtain a prophecy of his future destiny in the presence of Buddhas.

24. 'Next are those who are to be born in the lowest form of the highest grade: this class of beings also believes in the principle of cause and effect, and without slandering the Mahayana doctrine, simply cherishes the thought of obtaining the highest Bodhi and by bringing this good quality to maturity seeks to be born in that Country of Highest Happiness. When a devotee of this class dies, Amitayus, with Avalokitesvara, Mahasthamaprapta and all the dependents, will offer him a golden lotus-flower; he will also miraculously create five hundred Buddhas in order to send for and meet him. These five hundred created Buddhas will all at once extend their hands and praise him, saying: "O my son in the Dharma! you are pure now; as you have cherished the thought of obtaining the highest Bodhi, we come to meet you." When he has seen them, he will find himself seated on that golden lotus-flower. Soon the flower will close upon him; following behind the World-Honored One he will go to be born in the lake of seven jewels. After one day and one night the lotus-flower will unfold itself. Within seven days he may see Buddha's body, though his mind is not as yet clear enough to perceive all the signs and marks of the Buddha, which he will be able to see clearly after three weeks; then he will hear many sounds and voices preaching the excellent Dharma, and he himself, travelling through all the ten quarters, will make obeisance to all the Buddhas, from whom he will learn the deepest significance of the Dharma. After three lesser kalpas he will gain entrance to the knowledge of a hundred divisions of nature and become settled in the first joyful stage of Bodhisattva. The perception of these three classes of beings is called the meditation upon the superior class of beings, and is the Fourteenth Meditation.

25. 'The beings who will be born in the highest form of the middle grade are those who observe the five prohibitive precepts, the eight prohibitive precepts and the fasting, and practice all the moral precepts; who do not commit the five deadly sins, and who bring no blame or trouble upon any being; and who by bringing these good qualities to maturity seek to be born in the World of Highest Happiness in the western quarter. On the eve of such a person's departure from this life, Amitayus, surrounded by Bhikkhus and dependents, will appear before him, flashing forth rays of golden color, and will preach the Dharma of suffering, non-existence, impermanence, and non-self. He will also praise the virtue of homelessness that can liberate one from all sufferings. At the sight of Buddha, that believer will excessively rejoice in his heart; he will soon find himself seated on a lotus-flower. Kneeling down on the ground and stretching forth his folded hands he will pay homage to Buddha. Before he raises his head he will reach that Country of Highest Happiness and be born there. Soon the lotus-flower will unfold, when he will hear sounds and voices praising and glorifying the Four Noble Truths of suffering. He will immediately attain to the fruition of Arhatship, gain the threefold knowledge and the six supernatural faculties, and complete the eightfold emancipation.

26. 'The beings who will be born in the middle form of the middle grade are those who either observe the eight prohibitive precepts, and the fasting for one day and one night, or observe the prohibitive precept for Sramanera for the same period, or observe the perfect moral precepts, not lowering their dignity nor neglecting any ceremonial observance for one day and one night, and by bringing their respective merits to maturity seek to be born in the Country of Highest Happiness. On the eve of departure from this life, such a believer who is possessed of this moral virtue, which he has made fragrant by cultivation during his life, will see Amitayus, followed by all his retinue; flashing forth rays of golden color, this Buddha will come before him and offer a lotus-flower of seven jewels.

'He will hear a voice in the sky, praising him and saying: "O son of a noble family, you are indeed an excellent man. Out of regard for your obedience to the teachings of all the Buddhas of the three worlds, I now come and meet you." Then the newcomer will see himself seated on that lotus-flower. Soon the lotus-flower will fold around him, and being in this he will be born in the jewel-lake of the World of Highest Happiness in the western quarter.

'After seven days that flower will unfold again, when the believer will open his eyes, and praise the World-Honored One, stretching forth his folded hands. Having heard the Dharma, he will rejoice and obtain the fruition of a Srotapanna.

'In the lapse of half a kalpa he will become an Arhat.

27. 'Next are the beings who will be born in the lowest form of the middle grade to Buddhahood. If there are sons or daughters of a noble family who are filial to their parents and support them, besides exercising benevolence and compassion in the world, at their departure from this life such persons will meet a good and learned teacher who will fully describe to them the state of happiness in that Buddha country of Amitayus, and will also explain the forty-eight prayers of the Bhikkhu Dharmakara. As soon as any such person has heard these details, his life will come to an end. In a brief moment he will be born in the World of Highest Happiness in the western quarter.

'After seven days he will meet Avalokitesvara and Mahasthamaprapta, from whom he will learn the Dharma and rejoice. After the lapse of a lesser kalpa he will attain to the fruition of an Arhat. The perception of these three sorts of beings is called the meditation of the middle class of beings, and is the Fifteenth Meditation.

28. 'Next are the beings who will be born in the highest form of the lowest grade. If there be any one who commits many evil deeds, provided that he does not speak evil of the Mahayana Sutras, he, though himself a very stupid man, and neither ashamed nor sorry for all the evil actions that he has done, yet, while dying, may meet a good and learned teacher who will recite and laud the headings and titles of the twelve divisions of the Mahayana scriptures. Having thus heard the names of all the Sutras, he will be freed from the greatest sins which would involve him in births and deaths during a thousand kalpas.

'A wise man also will teach him to stretch forth his folded hands and to say, "Adoration to Buddha Amitayus" ( Namo Amitabhaya Buddhaya, or Namu Amida Butsu ). Having uttered the name of the Buddha, he will be freed from the sins which would otherwise involve him in births and deaths for fifty million kalpas. Thereupon the Buddha will send a created Buddha, and the created Bodhisattvas Avalokitesvara and Mahasthamaprapta, to approach that person with words of praise, saying: "O son of a noble family, as you have uttered the name of that Buddha, all your sins have, been destroyed and expiated, and therefore we now come to meet you." After this speech the devotee will observe the rays of that created Buddha flooding his chamber with light, and while rejoicing at the sight he will depart this life. Seated on a lotus-flower he will follow that created Buddha and go to be born in the jewel-lake.

'After the lapse of seven weeks, the lotus-flower will unfold, when the great compassionate Bodhisattvas Avalokitesvara and Mahasthamaprapta will stand before him, flashing forth magnificent rays, and will preach to him the deepest meaning of the twelve divisions of the scriptures. Having heard this, he will understand and believe it, and cherish the thought of attaining the highest Bodhi. In a period of ten lesser kalpas he will gain entrance to the knowledge of the hundred divisions of nature and be able to enter upon the first joyful stage of Bodhisattva. Those who have had an opportunity of hearing the name of Buddha, the name of the Dharma, and the name of the Sangha - the names of the Three jewels - can also be born in that country.'

29. Buddha continued: 'Next are the beings who will be born in the middle form of the lowest grade. If there is any one who transgresses the five and the eight prohibitive precepts, and also all the perfect moral precepts; he, being himself so stupid as to steal things that belong to the whole community or things that belong to a particular Bhikkhu and not be ashamed nor sorry for his impure preaching of the Dharma (in case of preacher), but magnify and glorify himself with many wicked deeds - such a sinful person deserves to fall into hell in consequence of those sins. At the time of his death, when the fires of hell approach him from all sides, he will meet a good and learned teacher who will, out of great compassion, preach the power and virtue of the ten faculties of Amitayus and fully explain the supernatural powers and brilliant rays of that Buddha; and will further praise moral virtue, meditation, wisdom, emancipation, and the thorough knowledge that follows emancipation. After having heard this, he will be freed from his sins, which would involve him in births and deaths during eighty million kalpas; thereupon those violent fires of hell will transform themselves into a pure and cool wind blowing about heavenly flowers. On each of these flowers will stand a created Buddha or Bodhisattva to meet and receive that person. In a moment he will be born in a lotus-flower growing in the lake of seven jewels. After six kalpas the lotus-flower will open, when Avalokitesvara and Mahasthama will soothe and encourage him with their Brahma-voices, and preach to him the Mahayana Sutras of the deepest significance.

'Having heard this Dharma, he will instantaneously direct his thought toward the attainment of the highest Bodhi.

30. 'Finally, there are the beings who will be born in the lowest form of the lowest grade. If there is any one who commits evil deeds, and even completes the ten wicked actions, the five deadly sins and the like; that man, being himself stupid and guilty of many crimes, deserves to fall into a miserable path of existence and suffer endless pains during many kalpas. On the eve of death he will meet a good and learned teacher who will, soothing and encouraging him in various ways, preach to him the excellent Dharma and teach him the remembrance of Buddha, but, being harassed by pains, he will have no time to think of Buddha. Some good friend will then say to him: "Even if you cannot exercise the remembrance of Buddha, you may, at least, utter the name, "Buddha Amitayus." Let him do so serenely with his voice uninterrupted; let him be (continually) thinking of Buddha until he has completed ten times the thought, repeating the formula, "Adoration to Buddha Amitayus" (Namah Amitabha Buddhayah, Namu Amida Butsu). On the strength of his merit of uttering that Buddha's name he will, during every repetition, expiate the sins which involved him in births and deaths during eighty million kalpas. He will, while dying, see a golden lotus-flower like the disk of the sun appearing before his eyes; in a moment he will be born in the World of Highest Happiness. After twelve greater kalpas the lotus-flower will unfold; thereupon the Bodhisattvas Avalokitesvara and Mahasthamaprapta, raising their voices in great compassion, will preach to him in detail the real state of all the elements of nature and the law of the expiation of sins. On hearing them he will rejoice and will immediately direct his thought toward the attainment of the Bodhi -- such are the beings who are to be born in the lowest form of the lowest grade to Buddhahood. The perception of the above three is called the meditation of the inferior class of beings, and is the Sixteenth Meditation.'

PART IV.

31. When Buddha had finished this speech, Vaidehi, together with her five hundred female attendants, could see, as guided by the Buddha's words, the scene of the far-stretching World of the Highest Happiness, and could also see the body of Buddha and the bodies of the two Bodhisattvas. With her mind filled with joy she praised them, saying: 'Never have I seen such a wonder!' Instantaneously she became wholly and fully enlightened, and attained a spirit of resignation, prepared to endure whatever consequences might yet arise. Her five hundred female attendants too cherished the thought of obtaining the highest perfect knowledge, and sought to be born in that Buddha country.

32. The World-Honored One predicted that they would all be born in that Buddha country and be able to obtain the Samadhi (the supernatural calm) of the presence of many Buddhas. All the innumerable Devas (gods) also directed their thought toward the attainment of the highest Bodhi.

Thereupon Ananda rose from his seat, approached Buddha, and spoke thus: 'World-Honored One, what should we call this Sutra? And how should we receive and remember it in the future?'

Buddha said in his reply to Ananda: 'Ananda, this Sutra should be called 'The Meditation on the Land of Sukhavati, on Buddha Amitayus, Bodhisattva Avalokitesvara, Bodhisattva Mahasthamaprapta,' or otherwise be called 'The Sutra on the entire removal of the obstacle of Karma, the means of being born in the realm of the Buddhas.' You should take and hold it, not forgetting nor losing it. Those who practice the Samadhi in accordance with this Sutra will be able to see, in the present life, Buddha Amitayus and the two great Bodhisattvas.

'In case of a son or a daughter of a noble family, the mere hearing of the names of the Buddha and the two Bodhisattvas will expiate the sins which would involve them in births and deaths during innumerable kalpas. How much more will the remembrance of that Buddha and the Bodhisattvas!

'Know that the one who remembers that Buddha is the White Lotus among people, whom the Bodhisattvas Avalokitesvara and Mahasthama consider an excellent friend. Such a person will, sitting in the Bodhi-mandala, be born in the abode of Buddhas.'

The Buddha further spoke to Ananda : 'You should carefully remember these words. To remember these words is to remember the name of Buddha Amitayus.' When Buddha concluded these words, the worthy disciples Mahamaudgalyayana, and Ananda, Vaidehi and the others were all enraptured with boundless joy.

33. Thereupon the World-Honored One came back, walking through the open sky to Vulture Peak. Ananda soon after spoke before a great assembly of all the occurrences as stated above. On hearing this, all the innumerable Devas, Nagas and Yakshas were inspired with great joy; and having made obeisance to the Buddha they went their way.

Here ends the Sutra of the Meditation on Buddha Amitayus, spoken by Buddha Shakyamuni.

THUS HAVE I HEARD. At one time the Buddha was in the land of 
Magadha, in a state of purity, at the site of enlightenment, having just 
realized true awareness. The ground was solid and firm, made of 
diamond, adorned with exquisite jewel discs and myriad precious 
flowers, with pure clear crystals. The ocean of characteristics of the 
various colors appeared over an infinite extent. There were banners of 
precious stones, constantly emitting shining light and producing beauti- 
ful sounds. Nets of myriad gems and garlands of exquisitely scented 
flowers hung all around. The finest jewels appeared spontaneously, 
raining inexhaustible quantities of gems and beautiful flowers all over 
the earth. There were rows of jewel trees, their branches and foliage 
lustrous and luxuriant. By the Buddha’s spiritual power, he caused all 
the adornments of this enlightenment site to be reflected therein. 

The tree of enlightenment was tall and outstanding. Its trunk was 
diamond, its main boughs were lapis lazuli, its branches and twigs were 
of various precious elements. The leaves, spreading in all directions, 
provided shade, like clouds. The precious blossoms were of various 
colors, the branching twigs spread out their shadows. Also the fruits 
were jewels containing a blazing radiance. They were together with the 
flowers in great arrays. The entire circumference of the tree emanated 
light; within the light there rained precious stones, and within each gem 
were enlightening beings, in great hosts like clouds, simultaneously 
appearing. 

Also, by virtue of the awesome spiritual power of the Buddha, the 
tree of enlightenment constantly gave forth sublime sounds speaking 
various truths without end. 

The palace chamber in which the Buddha was situated was spacious 
and beautifully adorned. It extended throughout the ten directions. It 
was made of jewels of various colors and was decorated with all kinds 



56 


The Flower Ornament Scripture 


of precious flowers. The various adornments emanated lights like clouds; 
the masses of their reflections from within the palace formed banners. 

A boundless host of enlightening beings, the congregation at the site 
of enlightenment, were all gathered there: by means of the ability to 
manifest the lights and inconceivable sounds of the Buddhas, they 
fashioned nets of the finest jewels, from which came forth all the realms 
of action of the spiritual powers of the Buddhas, and in which were 
reflected images of the abodes of all beings. 

Also, by virtue of the aid of the spiritual power of the Buddha, they 
embraced the entire cosmos in a single thought. 

Their lion seats were high, wide, and beautiful. The bases were made 
of jewels, their nets of lotus blossoms, their tableaus of pure, exquisite 
gemstones. They were adorned with various flowers of all colors. Their 
roofs, chambers, steps, and doors were adorned by the images of all 
things. The branches and fruits of jewel trees surrounded them, arrayed 
at intervals. 

Clouds of radiance of jewels reflected each other: the Buddhas of the 
ten directions conjured regal pearls, and the exquisite jewels in the 
topknots of all the enlightening beings all emanated light, which came 
and illuminated them. 

Furthermore, sustained by the spiritual power of all Buddhas, they 
expounded the vast perspective of the Enlightened Ones, their subtle 
tones extending afar, there being no place they did not reach. 

At that time, the Buddha, the World Honored One, in this setting, 
attained to supreme, correct awareness of all things. His knowledge 
entered into all times with complete equanimity; his body filled all 
worlds; his voice universally accorded with all lands in the ten directions. 
Like space, which contains all forms, he made no discrimination among 
all objects. And, as space extends everywhere, he entered all lands with 
equanimity. His body forever sat omnipresent in all sites of enlightenment. 
Among the host of enlightening beings, his awesome light shone 
clearly, like the sun emerging, illumining the world. The ocean of myriad 
virtues which he practiced in all times was thoroughly pure, and he 
constantly demonstrated the production of all the buddha-lands, their 
boundless forms and spheres of light extending throughout the entire 
cosmos, equally and impartially. 

He expounded all truths, like spreading great clouds. Each of his 
hairtips was able to contain all worlds without interference, in each 
manifesting immeasurable spiritual powers, teaching and civilizing all 
sentient beings. His body extended throughout the ten directions, yet 
without coming or going. His knowledge entered into all forms and 
realized the emptiness of things. All the miraculous displays of the 
Buddhas of past, present, and future, were all seen in his light, and all 
the adornments of inconceivable eons were revealed. 

There were great enlightening beings numerous as the atoms in ten 
buddha-worlds surrounding him. Their names were: Universally Good 



The Wonderful Adornments of the Leaders of the Worlds 


51 


(Samantabhadra), Light of the Supreme Lamp of Universal Virtue, Lion 
Banner of Universal Light, Subtle Light of Flames of Universal Jewels, 
Banner of Oceans of Qualities of Universal Sounds, Realm of Enlighten- 
ment of Radiance of Universal Knowledge, Banner of Flowers of a 
Topknot of Universal Jewels, Pleasing Voice of Universal Awareness, 
Light of Inexhaustible Virtue of Universal Purity, Mark of Universal 
Light, Great Brilliance of the Light of the Moon Reflected in the 
Ocean, Undcfiled Treasury of Light of Oceans of Cloudlike Sounds, 
Born of Wisdom and Adorned with Virtue, Great Light of Sovereign 
Virtue, Brave Lotus Topknot, Sun Banner of Clouds of Universal 
Knowledge, Greatly Persevering with Indestructible Courage, Light 
Banner of Fragrant Flames, Deep Beautiful Sound of Great Enlightened 
Virtue, Born of Wisdom with the Light of Great Virtue. These and 
others were the leaders — there were as many as there are atoms in ten 
buddha-worlds. 

These enlightening beings had all in the past accumulated roots of 
goodness along with Vairocana Buddha, and were all born from the 
ocean of roots of goodness of the Buddha. They had already fulfilled 
the various means of transcendence, and their wisdom eye was thor- 
oughly clear. They observed all times with impartiality. They were 
thoroughly purified in all states of concentration. Their eloquence was 
oceanic, extensive and inexhaustible. They possessed the qualities of 
buddhahood, were dignified and honorable. They knew the faculties of 
sentient beings, and taught them according to potential and necessity. 
They entered into the matrix of the cosmos, their knowledge was 
nondiscriminatory; they experienced the liberation of the Buddhas, 
exceedingly deep and immensely vast. They were able to enter into one 
stage, according to technical expediency, yet maintain the virtues of all 
stages, supported by the ocean of all vows, always accompanied by 
wisdom, throughout the future. They had thoroughly comprehended 
the rarely-attained, vast secret realm of all Buddhas. They were familiar 
with the equal teachings of all Buddhas. They were already treading the 
Buddhas’ ground of universal light. They entered the doors of bound- 
less oceans of concentrations. They manifested bodies in all places and 
participated in worldly activities. Their memory power was enormous, 
and they assembled the ocean of all the teachings. With intelligence, 
eloquence, and skill they turned the wheel which never turns back. The 
vast ocean of virtuous qualities of all Buddhas entered entirely into their 
bodies. They went willingly to all the lands in which there were 
Buddhas. They had already made offerings to all Buddhas, over bound- 
less cons, joyfully and tirelessly. In all places when the Buddhas at- 
tained enlightenment, they were always there, approaching them and 
associating with them, never giving up. Always, by means of the vows 
of universal goodness and wisdom, they caused the wisdom-body of all 
sentient beings to be fulfilled. They had perfected innumerable such 
virtues. 



58 


The Flower Ornament Scripture 


There were also present thunderbolt-bearing spirits, as numerous as 
atoms in a buddha-world, known as Demigod of Wonderful Form, 
Banner of Swiftness of the Sun, Light of the Flowers of the Polar 
Mountain, Pure Sound of Clouds, Sublime Faculties, Delightful Light, 
Sound of Thunder in Great Trees, Lion King Light, Auspicious Eye of 
Intense Flames, Jewel Topknot of Lotus Light; these were the leaders, 
and there were as many of them as there are atoms in a buddha-world. 
All of them had constantly invoked great vows over countless past 
eons, vowing to always draw near to and serve the Buddhas. Their 
practices in accord with their vows had already reached fulfillment, and 
they had reached the other shore. They had accumulated boundless 
pure good works. They had clearly arrived at all the realms of medita- 
tive absorption, and had attained spiritual powers. They dwelled wher- 
ever a Buddha was, and entered into the realm of inconceivable liberation; 
taking their place in the assembly, their dignified light stood out. They 
manifested their bodies according to the needs of sentient beings and 
thereby pacified them. Wherever there were manifestations of Buddhas, 
they all went there magically. Wherever the Buddhas dwelt, they 
always diligently guarded and protected the place. 

There were also multiple-body spirits, numerous as atoms in a buddha- 
world, known as Flower Topknot Adornment, Light Illumining All 
Directions, Oceanic Sound Conquering, Pure Flower Adorned Topknot, 
Infinite Dignified Postures, Array of Supreme Light, Fragrant Clouds 
of Pure Light, Guardian Sustainer, Ubiquitious Shepherd, Immutable 
Light. These were the leaders; there were as many as there are atoms in 
a buddha-world. They had all in the past fulfilled great vows and had 
provided for and served all the Buddhas. 

Also there were footstep-following spirits, numerous as atoms in a 
buddha-world. Their leaders were known as Precious Symbol, Lotus 
Light, Topknot of Pure Flowers, Embodying All Beautiful Visions, 
Exquisite Gem Star Banner, Joyfully Uttering Sublime Sounds, Sandal- 
wood Tree Light, Lotus Luminosity, Subtle Light, Collection of Fine 
Flowers, and so on. Over innumerable past ages they had all associated 
with Buddhas, always following them. 

There were also sanctuary spirits, as numerous as atoms in a buddha- 
world. Their leaders were known as Banner of Pure Adornments, Polar 
Mountain Jewel Light, Sign of the Thunder Banner, Wonderful Eyes 
Raining Flowers, Garland Light Topknot, Rainingjewel Arrays, Coura- 
geous Fragrant Eye, Diamond-Colored Cloud, Lotus Light, Radiance 
of Ineffable Light, and so on. All of them had in the past met innumera- 
ble Buddhas, perfected their will power, and brought forth extensive 
offerings. 

There were also city spirits, as numerous as atoms in a buddha- 
world. Their leaders were known as Jewel Peak Radiance, Beautifully 
Adorned Palace, Jewel of Pure Joy, Sorrowless Purity, Flower Lamp 
Flame Eyes, Flame Banner Clearly Showing, Light of Virtue, Pure 



The Wonderful Adornments of the Leaders of the Worlds 


59 


Light, Fragrant Topknot Adornment, Beautiful Jewel Light, and so on. 
All of them had, over innumerable, inconceivable eons, adorned the 
mansions in which the Buddhas stayed. 

There were also earth spirits, as numerous as atomic particles in a 
buddha-world. Their leaders were known as Pure Flower of Universal 
Virtue, Adornment of Stable Blessings, Beautiful Flower Adorned Tree, 
Universal Distributor of Treasures, Pure Eye Observing the Season, 
Beautiful Supreme Eye, Fragrant Hair Emitting Light, Pleasing Sound, 
Curled Topknot of Beautiful Flowers, Diamond-Adorned Body, and 
so on. They had all in the past made profound, grave vows, vowing to 
always associate with the Buddhas and cultivate the same virtuous acts. 

There were also innumerable mountain spirits, led by such as Jewel 
Peak Blooming Flower, Flower Forest Beautiful Topknot, Lofty Ban- 
ner Shining Everywhere, Undefiled Jewel Topknot, Light Illumining 
All Directions, Light of Great Power, Awesome Light Conquering All, 
Light-Orb of Subtle Intensity, Universal Eye Clearly Seeing, Adaman- 
tine Eye of Mystery. They had all attained pure eyes in regarding all 
things. 

There were also an inconceivable number of forest spirits, led by 
such spirits as Spreading Flowers Like Clouds, Outstanding Trunk 
Unfolding Light, Bearing Branches Emitting Radiance, Auspicious Pure 
Leaves, Draped Flame Treasury, Pure Light, Pleasant Thunder, Light 
and Fragrance All-Pervading, Subtle Light Shining Far, Flowers and 
Fruits Savoring of Light, and so on. They all had infinite pleasing 
glows. 

There were also innumerable herb spirits, led by such as Auspicious, 
Sandalwood Forest, Pure Light, Universal Renown, Radiant Pores, 
Universal Purifier, Roarer, Banner of Light Outshining the Sun, Seeing 
in All Directions, Energy-Augmenting Clear Eyes, and so on. Their 
natures were all free from defilement, and they helped beings with 
kindness and compassion. 

There were also innumerable crop spirits, led by such spirits as 
Gentle Superb Flavor, Pure Light of Seasonal Flowers, Physical Strength 
Courage and Health, Increasing Vitality, Everywhere Producing Roots 
and Fruits, Wonderfully Adorned Circular Topknot, Moistening Pure 
Flowers, Developing Wonderful Fragrance, Liked by All Who See, 
Undefiled Pure Light. All of them had attained perfection of great 
joyfulness. 

There were also innumerable river spirits, led by such spirits as 
Everywhere Producing Swift Currents, Universally Purifying Springs 
and Streams, Dustfree Pure Eye, Roaring Everywhere, Rescuing Sen- 
tient Beings, Heatless Pure Light, Universally Causing Joy, Supreme 
Banner of Extensive Virtue, Light Shining on All Worlds, Light of 
Oceanic Virtues. All of them diligently concentrated on benefiting 
living beings. 

There were also innumerable ocean spirits, led by such spirits as 



60 


The Flower Ornament Scripture 


Producing Jewel Light, Diamond Banner, Undefiled, Palaces in All 
Waters, Auspicious Jewel Moon, Beautiful Flower Dragon Topknot, 
Everywhere Holding the Flavor of Light, Jewel Flame Flower Light, 
Beautiful Diamond Topknot, Thunder of the Ocean Tide. They had all 
f illed their bodies with the great ocean of virtues of the Buddhas. 

There were also innumerable water spirits, led by such spirits as 
Ubiquitous Cloud Banner, Cloudlike Sound of the Ocean Tide, Beauti- 
ful Round Topknot, Whirlpool of Skills, Store of Undefilcd Fragrance, 
Virtue Bridge Light Sound, Freedom of Contentment, Good Sound of 
Pure Joy, Everywhere Manifesting Awesome Light, Roaring Sound 
Filling the Sea. They always diligently strived to rescue and protect all 
beings. 

There were also countless fire spirits, led by such spirits as Reposi- 
tory of Flames of Universal Light, Banner of Universal Assembly of 
Light, Great Light Shining Everywhere, Palace of Wonders, Inexhaust- 
ible Light Topknot, Eyes of Various Flames, Palaces in All Directions 
Like Polar Mountains, Sovereign of Awesome Light, Light Destroying 
the Darkness, Thunder and Lightning. All of them manifested various 
kinds of light, causing the irritations of sentient beings to vanish. 

There were also innumerable wind spirits, led by such spirits as 
Unimpeded Light, Everywhere Manifesting Courageous Action, Wind 
Striking Cloud Banner, Arrays of Light, Power Able to Dry Up Water, 
Great Voice Howling Everywhere, Tree Branch Hanging Topknot, 
Unimpeded Wherever It Goes, Various Mansions, Great Light Shining 
Everywhere. They all worked to dispel the mentality of conceit. 

There were also innumerable space spirits, led by such spirits as Pure 
Light Shining All Around, Traveling Everywhere Deeply and Extensively, 
Producing Auspicious Wind, Abiding Securely Beyond Obstruction, 
Broad Steps and Beautiful Topknot, Unhindered Light Flames, Unob- 
structed Conquering Power, Spotless Light, Deep and Far-Reaching 
Sublime Sound, All-Pervading Light. Their minds were all free from 
defilement, broad, vast, clear, and pure. 

There were also innumerable direction spirits, led by such spirits as 
Dwelling Everywhere, Ubiquitous Light, Array of Light Beams, Trav- 
eling Everywhere Unhindered, Forever Ending Confusion, Roaming 
Everywhere in Pure Space, Great Sound of Cloud Banners, Topknot 
and Eyes Undisturbed, Universally Observing the Doings of the Worlds, 
Traveling Everywhere Watching. They were able, by means of their 
skills, to emanate light in all directions, always illuminating the ten 
directions continuously without interruption. 

There were also innumerable night spirits, led by such spirits as Pure 
Light of Universal Virtue, Observing the World with Joyful Eyes, 
Everywhere Manifesting Auspicious Omens, Everywhere Causing Tree 
Flowers to Bloom, All Senses Always Joyful, Producing Pure Bounty. 
They all practiced diligently, taking delight in the truth. 

There were also innumerable day spirits, led by such as Displaying 



The Wonderful Adornments of the Leaders of the Worlds 


61 


Palaces, Bringing Forth the Fragrance of Wisdom, Delighting in Superb 
Adornments, Exquisite Light of Fragrant Flowers, Collecting All 
Wonderful Herbs, Liking to Make Joyful Eyes, Appearing In All Places, 
Light of Great Compassion, Radiance of Goodness, Garlands of Beauti- 
ful Flowers. They all had certain faith in the sublime truth and always 
strived diligently in concert to adorn the palace. 

There were also innumerable titan kings, led by such as Rahula, 
Bhimacitta, Skillful Magical Arts, Great Following, Great Strength, 
Universal Shining, Wonderful Adornment of Firm Action, Vast Causal 
Wisdom, Manifesting Superior Qualities, Sublime Voice. They had all 
worked energetically to conquer pride and other afflictions. 

There were also an inconceivable number of kinnara kings, led by 
such as Heaven of Light of Refined Intellect, Exquisite Flower Banner, 
Various Adornments, Pleasing Sound, Jewel Tree Light, Delight to the 
Beholder, Adornment of Supreme Light, Delicate Flower Banner, Earth- 
Shaking Power, Conquering Evil Beings. They all made diligent efforts, 
contemplating all things, their minds always blissful, roaming freely. 

There were also innumerable garuda kings, led by such as Power of 
Great Swiftness, Unbreakable Jewel Topknot, Pure Speed, Nonregressing 
Mind, Sustaining Power in the Ocean, Steady Pure Light, Artistically 
Decorated Crown Topknot, Immediate Manifestation Everywhere, Sur- 
veying the Ocean, Universal Sound and Broad Eyes. They had already 
perfected the power of great skill in expedient methods of liberation 
and were able to rescue all beings. 

There were also innumerable mahoraga kings, led by such as Beneficent 
Wisdom, Pure Dignified Sound, Adornment of Supreme Wisdom, 
Lord of Sublime Eyes, Lamplike Banner, Refuge of the Masses, Su- 
preme Light Banner, Lion Guts, Sound Adorned by Myriad Subtleties, 
Stable as a Polar Mountain, Delightful Light. They all diligently 
cultivated great and extensive skills in method to cause sentient beings 
to forever tear apart the net of ignorance. 

There were also innumerable yaksha kings, led by such as Vaishravana, 
Independent Sound, Solemn Weapon Bearer, Great Wisdom, Lord of 
Flaming Eyes, Adamantine Eye, Arm of Courage and Strength, Bravely 
Resisting General, Rich in Material Goods, Power to Smash High 
Mountains. They all strived to guard and protect all living beings. 

There were also innumerable great naga kings, led by such as 
Virupaksha, Shakra, Subtle Banner of Cloud Sounds, Flaming Mouth 
Ocean Light, Ubiquitous High Cloud Banner, Unbounded Steps, Pure 
Form, Great Sound Traveling Everywhere, No Heat or Torment; they 
all worked hard making clouds and spreading rain to cause the heat and 
afflictions of all beings to vanish. 

There were also innumerable kumbanda kings, led by such as Increase, 
Dragon Lord, Banner of Adornments of Goodness, Universally Benefi- 
cial Action, Most Fearsome, Handsome with Beautiful Eyes, High 
Peak Intellect, Brave and Strong Arms, Boundless Pure Flower Eyes, 



62 


The Flower Ornament Scripture 


Enormous Godlike Face with Titan’s Eyes. They all diligently practiced 
and studied the teachings of freedom from impediment, and emitted 
great light. 

There were also innumerable gandharva kings, led by such as Sustain- 
ing the Nation, Tree Light, Clear Eyes, Flower Crown, Universal 
Sound, Joyously Moving Beautiful Eyes, Wondrous Sound Lion Banner, 
Diamond Tree Flower Banner, Joyfully Causing Adornments to Ap- 
pear Everywhere. They all had deep faith and appreciation of the great 
teaching, rejoiced in it and respected it, and diligently practiced it tirelessly. 

There were also innumerable moon deities, led by such as Moon 
Godling, Flower King Topknot Elalo, Myriad Sublime Pure Lights, 
Pacifying the Hearts of the World, Luminosity of Tree King Eyes, 
Manifesting Pure Light, Immutable Light Traveling Everywhere, Sover- 
eign Monarch of Constellations, Moon of Pure Awareness, Great Majes- 
tic Light. All strived to bring to light the mind-jewel of living beings. 

There were also innumerable sun deities, led by such as Sun Godling, 
Eyes of Flames of Light, Awesome Light, Undefiled Jewel Arrays, 
Nonregressing Courage, Light of Beautiful Flower Garlands, Supreme 
Banner Light, Universal Light of a Jewel Topknot, Eyes of Light. All 
of them diligently learned and practiced to benefit living beings and 
increase their roots of goodness. 

There were also innumerable kings of the thirty-three heavens, led by 
such as Shakra-Indra, Everywhere Intoning Fulsome Sound, Kind Eyes 
Jewel Topknot, Jewel Light Banner Fame, Joy-Producing Topknot, 
Admirable Right Mindfulness, Supreme Sound of the Polar Mountain, 
Perfect Mindfulness, Pleasing Flower Light, Eye of the Sun of 
Knowledge, Independent Light Able to Enlighten. All of them strived 
to bring forth great works in all worlds. 

There were also innumerable kings of the Suyama heavens, led by 
such as Timely Portion, Delightful Light, Banner of Inexhaustible 
Wisdom and Virtue, Skilled in Miraculous Displays, Great Light of 
Memory Power, Inconceivable Wisdom, Circular Navel, Light Flames, 
Illumination, Greatly Famed for Universal Observation. All of them 
diligently cultivated great roots of goodness, and their minds were 
always joyful and content. 

There were also an inconceivable number of kings of the Tushita 
heavens, led by such as Contented, Ocean of Bliss Topknot, Supreme 
Virtue Banner, Still and Silent Light, Pleasing Beautiful Eyes, Clear Moon 
on a Jewel Peak, Supreme Courage and Strength, Subtle Diamond 
Light, Constellation Array Banner, Pleasing Adornments. All of them 
diligently kept in mind the names and epithets of all the Buddhas. 

There were also innumerable kings of the heavens of enjoyment of 
emanations, led by such as Skillful Transformation and Emanation, 
Light of Silent Sound, Light of the Power of Transformation and 
Emanation, Master of Adornment, Light of Mindfulness, Supreme 
Cloud Sound, Supreme Light of Myriad Subtleties, Exquisite Topknot 



The Wonderful Adornments of the Leaders of the Worlds 


63 


Light, Perfect Joy and Intellect, Flower Light Topknot, and Seeing in 
All Directions. All of them worked diligently to tame living beings and 
enable them to attain liberation. 

There were also countless kings of the heavens of free enjoyment of 
others’ emanations, led by such as Sovereign Freedom, Sublime Eye 
Lord, Beautiful Crown Banner, Courageous Intelligence, Wonderful 
Sound Phrases, Subtle Light Banner, Gate of the Realm of Peace, Array 
of Splendid Discs Banner, Flower Grove Independent Intellect, and 
Light of Beautiful Adornments of the Power of Indra. All of them 
diligently practiced and studied the vast and great teaching of independent 
skill in means of liberation. 

There were also uncountable kings of the great brahma heavens, led 
by such as Shikhin, Light of Wisdom, Radiance of Benificent Wisdom, 
Sound of Ubiquitous Clouds, Independent Observer of the Sounds of 
Speech of the Worlds, Eyes of Still Light, All-Pervading Light, Sound 
of Magical Displays, Eyes of Shining Light, and Pleasing Ocean Sound. 
All of them had great compassion and took pity on living beings; 
unfolding light that illumined everywhere, they caused them to be 
joyful and blissful. 

There were also innumerable kings of the heavens in which light is 
used for sound, led by Pleasing Light, Pure Subtle Light, Sound of 
Freedom, Supreme Awareness and Knowledge, Delightful Pure Subtle 
Sound, Sound of Skillful Meditation, Universal Sound Illumining 
Everywhere, Most Profound Light-Sound, Pure Name Light, and Su- 
preme Pure Light. All of them dwelt in the unhindered state of great 
peace, tranquility, joy, and bliss. 

There were also innumerable kings of the heavens of universal purity, 
led by such as Pure Reputation, Supreme Vision, Virtue of Tranquility, 
Sound of the Polar Mountain, Eye of Pure Mindfulness, Light Flame 
Sovereign, Enjoyer of Meditation on the Truth and Creating Demon- 
strations, Banner of Miraculous Displays, and Exquisite Array of Con- 
stellation Sounds. They were all already abiding securely in the great 
teaching, and worked diligently to benefit all worlds. 

There were also innumerable kings of the heavens of vast results, led 
by such as Banner of the Delightful Light of Truth, Ocean of Pure 
Adornments, Light of Supreme Wisdom, Independent Wisdom Banner, 
Delight in Tranquility, Eye of Universal Knowledge, Delight in Use of 
Intellect, Light of Intellect Sown with Virtue, Undefiled Tranquil Light, 
and Vast Pure Light. They all dwelt at peace in the palace of tranquility. 

There were also countless kings of the heavens of great freedom, led 
by such as Sea of Subtle Flames, Light of the Name of Freedom, Eye of 
Pure Virtues, Enjoyable Great Intelligence, Freedom of Immutable Light, 
Eyes of Sublime Adornments, Light of Skillful Meditation, Delightful 
Great Knowledge, Universal Sound Array Banner, and Light of Fame 
of Extreme Exertion. All of them diligently contemplated the truth of 
formlessness, and their actions were all equanimous and impartial. 



64 


The Flower Ornament Scripture 


At that time the oceanic hosts at the Buddha’s site of enlightenment 
had assembled: the unlimited types and species were all around the 
Buddha, filling everywhere. Their forms and companies were each 
different. From wherever they came, they approached the World Hon- 
ored One, wholeheartedly looking up to him. These assembled masses 
had already gotten rid of all afflictions and mental defilements as well as 
their residual habits. They had pulverized the mountains of multiple 
barriers, and perceived the Buddha without obstruction. They were like 
this because Vairocana Buddha in past times, over oceans of eons, 
cultivating the practices of enlightening beings, had received them and 
taken care of them with the four saving practices of generosity, kind 
words, beneficial action, and cooperation, and while planting roots of 
goodness in the company of each Buddha in those eons, had already 
taken good care of them and had taught and developed them by various 
means, establishing them on the path of omniscience, where they 
sowed innumerable virtues, gamed great merits, and had all entered 
completely into the ocean of skill in liberative means and undertaking 
of vows. The actions they carried out were fully pure, and they had 
well embarked on the way to emancipation. They always saw the 
Buddha, clearly illumined, and by the power of supreme understanding 
entered into the ocean of the qualities of buddhahood. They found the 
doors ofliberation of all Buddhas, and roamed freely in spiritual powers. 

That is to say, Ocean of Subtle Flames, a king of a heaven of great 
freedom, found the door of liberation through the tranquility and 
practical power of the realm of space and the cosmos. The celestial king 
Light of the Name of Freedom gained the door of liberation through 
freely observing all things. The celestial king Eye of Pure Virtues found 
the door ofliberation of effortless action knowing that all things arc not 
born, do not perish, and do not come or go. The celestial king Enjoy- 
able Great Intelligence found the door ofliberation through the ocean of 
wisdom directly perceiving the real character of all things. The celestial 
king Freedom of Immutable Light found the door ofliberation through 
the great practical concentration of bestowing boundless peace and 
happiness on living beings. The celestial king Eye of Sublime Adorn- 
ments found the door ofliberation through causing observation of the 
truth of nullity and annihilating all ignorance and fear. The celestial 
king Light of Skillful Meditation found the door of liberation through 
entering infinite realms without producing any activity of thought 
about existents. The celestial king Delightful Great Knowledge found 
the door of liberation by going everywhere in the ten directions to 
preach the truth, yet without moving and without relying on anything. 
The celestial king Universal Sound Array Banner found the gate of 
liberation by entry into the Buddhas’ realm of tranquility and every- 
where manifesting great light. The celestial king Light of Fame of 
Extreme Exertion found the gate of liberation by abiding in his own 
enlightenment, yet having an infinitely broad perspective. 



The Wonderful Adornments of the Leaders of the Worlds 


65 


At that time the celestial king Ocean of Subtle Flames, imbued with 
the spiritual power of the Buddha, surveyed the whole host of celestial 
beings of the heavens of great freedom, and said in verse. 


The buddha body extends throughout all the great assemblies: 

It fills the cosmos, without end. 

Quiescent, without essence, it cannot be grasped; 

It appears just to save all beings. 

The Buddha, King of the Teaching, appears in the world 
Able to light the lamp of sublime truth which illumines the world; 
His state is boundless and inexhaustible: 

This is what Name of Freedom has realized. 

The Buddha is inconceivable, beyond discrimination. 
Comprehending forms everywhere as insubstantial. 

For the sake of the world he opens wide the path of purity: 

This is what Pure Eyes can see. 

The Buddha’s wisdom is unbounded — 

No one in the world can measure it. 

It forever destroys beings’ ignorance and confusion: 

Great Intelligence has entered this deeply and abides there in 
peace. 

The Buddha’s virtues arc inconceivable; 

In beings who witness them afflictions die out. 

They cause all worlds to find peace: 

Immutable Freedom can see this. 

Sentient beings, in the darkness of ignorance, are always deluded; 
The Buddha expounds for them the teaching of dispassion and 
serenity. 

This is the lamp of wisdom that illumines the world: 

Sublime Eyes knows this technique. 

The Buddha’s body of pure subtle form 
Is manifest everywhere and has no compare; 

This body has no essence and no resting place: 

It is contemplated by Skillful Meditation. 

The voice of the Buddha has no limit or obstruction; 

All those capable of accepting the teaching hear it. 

Yet the Buddha is quiescent and forever unmoving: 

This is the liberation of Delightful Knowledge. 



66 


The Flower Ornament Scripture 


Serene, emancipated, master of the celestial and the human. 
There is nowhere in the ten directions he does not appear. 
The radiance of his light fills the world: 

This is seen by Majestic Banner of Unimpeded Truth. 

The Buddha sought enlightenment for the sake of all beings 
Over boundless oceans of eons; 

With various spiritual powers he teaches all: 

Light of Fame has realized this truth. 


Furthermore, the celestial king Banner of the Delightful Light of 
Truth found the door of liberation in observing the faculties of all 
beings, expounding the truth for them, and cutting off their doubts. 
The celestial king Ocean of Pure Adornments found the door of libera- 
tion causing vision of Buddha whenever brought to mind. The celestial 
king Light of Supreme Wisdom found the door of liberation realizing 
the body of adornments that have no basis and are equal in terms of 
phenomenal nature. The celestial king Banner of Independent Wisdom 
found the door of liberation of comprehending all mundane things and 
in a single instant setting up oceans of inconceivable adornments. The 
celestial king Delight in Tranquility found the door of liberation of 
manifesting inconceivable buddha-lands in a single pore without 
hindrance. The celestial king Eye of Universal Knowledge found the 
door of liberation of all-sided observation of the universe. The celestial 
king Delight in Use of Intellect found the door of liberation producing 
all kinds of displays for the benefit of all beings, always appearing 
eternally. The celestial king Light of Intellect Sown with Virtue found 
the door of liberation observing all objects in the world and entering 
into the truth of inconceivability. The celestial king Undefiled Tranquil 
Light found the door of liberation showing all beings the essential ways 
of emancipation. The celestial king Vast Pure Light found the door of 
liberation of observing all teachable beings and guiding them into the 
way of enlightenment. 

At that time the celestial king Banner of the Delightful Light of 
Truth, imbued with the Buddha’s power, surveyed all the hosts of the 
heavens of minor vastness, infinite vastness, and vast results, and said in 
verse. 


The realm of the Buddhas is inconceivable: 

No sentient being can fathom it. 

The Buddhas cause their minds to develop faith and resolution 
And great enjoyment without end. 

If any beings can accept the teaching, 



The Wonderful Adornments of the Leaders of the Worlds 


61 


The Buddha, with spiritual powers, will guide them. 

Causing them to always see the Buddha before them: 

Ocean of Adornments sees in this way. 

The nature of all things has no resting place — 

The Buddhas’ appearance in the world is the same way — 

They have no resting place in any state of being: 

Supreme Wisdom can contemplate the meaning of this. 

Whatever be the heart’s desire of sentient beings, 

The Buddhas’ spiritual powers can manifest. 

Each different, they are inconceivable: 

This is Wisdom Banner’s ocean of liberation. 

All lands existing in the past 
They can show in a single pore: 

This is the great spiritual power of the Buddhas: 

Delight in Tranquility can expound this. 

The inexhaustible ocean of all teachings 
Is assembled in the sanctuary of one teaching. 

Such is the nature of truth explained by the Buddhas: 

Eye of Knowledge can understand this technique. 

In all lands in all quarters 

Expounding the truth in each in every one, 

The Buddha’s body has no coming or going: 

This is the realm of Delight in Use of Intellect. 

The Buddha sees things of the worlds as like reflections of light; 
He enters into their most recondite mysteries 
And explains that the nature of all things is always quiescent: 
Intellect Sown with Virtue can sec this. 

The Buddha knows all phenomena 

And rains the rain of truth according to beings’ faculties 
In order to open the inconceivable gate of emancipation: 

Tranquil Serenity can understand this. 

The World Honored One always, with great kindness and 
compassion, 

Appears in order to benefit sentient beings, 

Equally showering the rain of truth to the fill of their capacities: 
Pure Light can expound this. 



68 


The Flower Ornament Scripture 


Furthermore, the celestial king Repute of Pure Wisdom found the 
door of liberation comprehending the ways and means of emancipation 
of all sentient beings. The celestial king Supreme Vision found the door 
of liberation of shadowlike demonstration according to the wishes of all 
celestial beings. The celestial king Virtue of Tranquility found the door 
of liberation of great skill in means adorning the realms of all Buddhas. 
The celestial king Sound of the Polar Mountain found the door of 
liberation of following all sentient beings into the eternally flowing 
cycle of birth and death. The celestial king Eye of Pure Mindfulness 
found the door of liberation remembering the Buddhas’ ways of taming 
and pacifying sentient beings. The celestial king Delightful Universal 
Illumination found the door of liberation that flowed forth from the 
ocean of universal memory and concentration power. The celestial king 
Sovereign Lord of the World found the door of liberation of ability to 
cause sentient beings to meet the Buddha and produce the treasury of 
faith. The celestial king Light Flame Sovereign found the door of 
liberation of ability to cause all beings to hear the truth, to believe and 
rejoice, and become emancipated. The celestial king Enjoycr of Meditat- 
ing on the Truth and Creating Demonstrations found the door of 
liberation entering into the civilizing activities of all enlightening beings, 
boundless and inexhaustible as space. The celestial king Banner of 
Miraculous Displays found the door of liberation observing the infinite 
afflictions of sentient beings with universal compassion and wisdom. 

At that time the celestial king Repute of Pure Wisdom, imbued with 
the power of the Buddha, surveyed the hosts of celestial beings of the 
heavens of little purity, boundless purity, and ubiquitous purity, and 
said in verse, 


He who realizes that the nature of things is without solidity 
Appears in all the boundless lands of the ten directions: 
Expounding the inconceivability of the realm of buddhahood, 
He causes all to return to the ocean of liberation. 

The Buddha is in the world without a resting place — 

Like a shadow or reflection he appears in all lands. 

The nature of things is ultimately nonorigination: 

This is the entry way of the king Supreme Vision. 

Cultivating skill in means over countless ages. 

Purifying all lands in the ten directions. 

The suchness of the universe never moves: 

This is the realization of Virtue of Tranquility. 

Sentient beings are shrouded and veiled by ignorance; 

Blind, in the dark, they remain always in birth-and-dcath. 



The Wonderful Adornments of the Leaders of the Worlds 


69 


The Buddha shows them the path of purity: 

This is the liberation of Polar Mountain Sound. 

The unexcelled path that the Buddhas traverse 
Cannot be plumbed by any sentient being. 

It is shown by various expedient methods: 

Pure Eye, clearly observing, can comprehend them all. 

The Buddha, by means of concentration formulae 
Numerous as the atoms in oceans of lands 
Teaches sentient beings, covering everything: 

Universal Illumination can enter this. 

The appearance of a Buddha is hard to encounter; 

It may be met once in countless cons; 

It is capable of inducing faith in sentient beings: 

This is the realization of the celestial Sovereign. 

The Buddha explains that the nature of things is natureless; 
Profound, far-reaching, it is inconceivable. 

He causes all beings to engender pure faith: 

Light Flame can comprehend this. 

The Buddhas of all times are replete with virtue; 

They teach sentient beings inconceivably. 

Contemplating this produces joy: 

Enjoyer of Truth can teach in this way. 

Sentient beings arc sunk in the ocean of afflictions: 

Their ignorance and pollution of views are much to be feared. 
The great teacher pities them and frees them forever: 

This is the realm of contemplation of Banner of Miracles. 

The Buddha constantly emits great beams of light; 

In each light beam are innumerable Buddhas. 

Each makes displays of sentient beings’ affairs; 

This is the entry way of Wonderful Sound. 


Furthermore, the celestial king Pleasing Light found the door of 
liberation of always experiencing the bliss of tranquil serenity yet being 
able to appear in order to eliminate the sufferings of the world. The 
celestial king Pure Subtle Light found the door of liberation of the 
ocean of great compassion, the mine of joy and happiness of all sentient 
beings. The celestial king Sound of Freedom found the door of libera- 
tion manifesting in a single instant the power of virtue of all sentient 



70 


The Flower Ornament Scripture 


beings of boundless eons. The celestial king Supreme Awareness and 
Knowledge found the door of liberation causing all becoming, existing, 
and disintegrating worlds to be as pure as space. The celestial king 
Delightful Pure Subtle Sound found the door of liberation of joyfully 
believing and accepting the teachings of all sages. The celestial king 
Sound of Skillful Meditation found the door of liberation of ability to 
spend an eon expounding the meanings and methods of all stages of 
enlightenment. The celestial king Adornment Explaining Sound found 
the door of liberation of methods of making great offerings when all 
enlightening beings descend from the palace of the Tushita heaven to be 
born in the world. The celestial king Profound Light-Sound found the 
door of liberation of contemplation of the inexhaustible ocean of spiritual 
power and wisdom. The celestial king Great Fame found the door of 
liberation of techniques for appearing in the world, having fulfilled the 
ocean of virtues of all Buddhas. The celestial king Supreme Pure Light 
found the door of liberation of the mine of faith and delight produced 
by the power of the Buddha’s ancient vows. 

Then the celestial king Pleasing Light, imbued with the power of the 
Buddha, surveyed all the celestial hosts from the heavens of little light, 
infinite light, and intense light, and said in verse. 


1 remember the past practice of the Buddha, 

Serving and providing offerings for innumerable Buddhas: 

His pure deeds, in accord with his original faith, 

Are now all visible, through the Buddha’s spiritual power. 

The Buddha’s body is formless, free from all defilement; 

Always abiding in compassion and pity, 

He removes the distress of all worlds: 

This is the liberation of Subtle Light. 

The Buddha’s teaching is vast and boundless; 

It is manifest in all fields. 

According to their becoming and decay, each different: 

This is the power of liberation of Sound of Freedom. 

The Buddha’s spiritual power is incomparable; 

It appears everywhere, in the vast fields of all directions, 

And makes them all pure, always manifest: 

This is the technique of liberation of Supreme Mindfulness. 

Respectfully serving all the Buddhas, 

Numerous as atoms in oceans of lands. 

Hearing the teaching, getting rid of defilement, not acting in vain, 
This is Subtle Sound’s application of the teaching. 



The Wonderful Adornments of the Leaders of the Worlds 


71 


The Buddhas have, for immeasurable eons. 

Expounded the techniques of the stages, without peer. 

What they have explained is boundless and inexhaustible: 

Sound of Skillful Meditation knows the meaning of this. 

The infinite scenes of the Buddha’s miraculous displays 
Appear in all places in a single instant, 

Great techniques for conquering spirits and attaining enlightenment: 
This is the liberation of Adorning Sounds. 

Sustained by awesome power, able to explain 

And to demonstrate the deeds of spiritual powers of the Buddhas, 

Purifying all according to their faculties: 

This is the liberation door of Light-Sound. 

The Buddha’s wisdom is boundless — 

It has no equal in the world, it has no attachment; 
Compassionately responding to beings, it manifests everywhere: 
Great Fame has realized this path. 

The Buddha, in the past, cultivated enlightening practices, 

Made offerings to all the Buddhas of the ten directions — 

The vows made in the presence of each Buddha 
Supreme Light hears and greatly rejoices. 


Furthermore, the brahma king Shikhin found the door of liberation 
abiding in all sites of enlightenment everywhere and preaching the truth 
while being pure and free of attachments in all actions. Brahma king 
Light of Wisdom found the door of liberation inducing all sentient 
beings to enter meditative absorption and stay there. Brahma king 
Radiance of Beneficent Wisdom found the door of liberation entering 
everywhere into all inconceivable truths. Brahma king Sound of Ubiqui- 
tous Clouds found the door of liberation entering into the ocean of all 
utterances of the Buddhas. Brahma king Independent Observer of the 
Sounds and Speech of the Worlds found the door of liberation of ability 
to remember all the techniques used by enlightening beings in teaching 
all sentient creatures. Brahma king Eyes of Still Light found the door of 
liberation showing the individual differences in characteristics of results 
of actions of all beings. Brahma king All-Pervading Light found the 
door of liberation of appearing before all sentient beings to guide them 
according to their various types. Brahma king Sound of Magical Dis- 
plays found the door of liberation dwelling in the realm of tranquil and 
serene action of the pure aspect of all things. Brahma king Eyes of 
Shining Light found the door of liberation of always diligently appear- 
ing with no attachments, no boundaries, and no dependence in the 



72 


The Flower Ornament Scripture 


midst of all existence. Brahma king Pleasing Ocean Sound found the 
door of liberation of constant contemplation and investigation of the 
inexhaustible truth. 

At that time the great brahma king Shikhin, imbued with the spiri- 
tual power of the Buddha, surveyed all the celestial hosts of the heavens 
of brahma bodies, brahma assistants, brahma masses, and great brahmas, 
and said in verse, 


The Buddha-body is pure and always tranquil; 

The radiance of its light extends throughout the worlds; 

Signless, patternless, without images. 

Like clouds in the sky, thus is it seen. 

This realm of concentration of the Buddha-body 
Cannot be assessed by any sentient being; 

It shows them inconceivable expedient doors: 

This is the enlightenment of Wisdom Light. 

The ocean of teachings, numerous as atoms in a buddha-land, 

Are expounded in a single word — all without remainder. 

They can be expounded this way for oceans of eons without ever 
being exhausted: 

This is the liberation of Light of Beneficent Wisdom. 

The complete sound of the Buddhas is equal to the worlds; 
Sentient beings each obtain understanding according to their 
kind, 

Yet there is no difference in the sound: 

Such is the understanding of the brahma king Universal Sound. 

The methods for entering enlightenment 

Of the Buddhas of all times 

Arc all apparent in the Buddha-body: 

This is the liberation of Sound of Freedom. 

The activities of all sentient beings are different; 

According to the causes, the effects are various. 

In this way do the Buddhas appear in the world: 

Silent Light can understand this. 

Master of countless media of teaching, 

Civilizing sentient beings everywhere in all quarters, 

Yet not making distinctions therein: 

Such is the realm of Universal Light. 



The Wonderful Adornments of the Leaders of the Worlds 73 

The Buddha-body is like space, inexhaustible — 

Formless, unhindered, it pervades the ten directions. 

All of its accommodational manifestations are like conjurations: 
Sound of Magical Displays understands this way. 

The appearances of the Buddha-body are boundless, 

And so are the knowledge, wisdom, and voice — 

Being in the world, manifesting form, yet without attachment: 
Shining Light has entered this door. 

The King of Truth reposes in the Palace of Sublime Reality — 

The light of the reality-body illumines everything. 

The nature of reality is incomparable and has no marks: 

This is the liberation of king Ocean Sound. 


Furthermore, the celestial king Sovereign Freedom had found the door 
of liberation of the treasury of freedom manifestly developing and 
maturing innumerable sentient beings. Celestial king Sublime Eye Lord 
found the door of liberation examining the pleasures of all sentient 
beings and causing them to enter the pleasure of the realm of sages. 
Celestial king Beautiful Jewel Banner Crown found the door of libera- 
tion causing all sentient beings to initiate practices according to their 
various inclinations and understandings. Celestial king Courageous In- 
telligence found the door of liberation holding together all the doctrines 
preached for the benefit of sentient beings. Celestial king Wonderful 
Sound Phrases found the door of liberation remembering the compas- 
sion of the Buddha and increasing progress in his own practice. Celes- 
tial king Subtle Light Banner found the door of liberation of manifesting 
the door of great compassion and smashing down the banner of all 
pride and conceit. Celestial king Realm of Peace found the door of 
liberation conquering the malicious attitudes of all people. Celestial 
king Array of Splendid Discs Banner found the door of liberation of all 
the infinite Buddhas of the ten directions coming whenever they are 
remembered. Celestial king Flower Light Wisdom found the door of 
liberation of everywhere manifesting perfect enlightenment according 
to the minds and thoughts of sentient beings. Celestial king Sublime 
Light of Indra found the door of liberation of independence of great 
awesome power to enter all worlds. 

At that time the celestial king Sovereign Freedom, imbued with the 
majestic power ot the Buddha, surveyed all the celestial hosts of the 
heavens of freedom and said in verse. 


The Buddha body is all-pervasive, equal to the cosmos. 
It manifests in response to all sentient beings; 



74 


The Flower Ornament Scripture 


With various teachings he is always guiding: 

Master of Teaching, he is able to enlighten. 

Of the various pleasures of the world, 

The pleasure of holy tranquility is supreme; 

Abiding in the vast essence of reality: 

Sublime Eye sees this. 

The Buddha appears throughout the ten directions 
Universally responding to all hearts, teaching the truth — 

All doubting thoughts are cut off: 

This is the door of liberation of Beautiful Banner Crown. 

The Buddhas speak the wondrous sound throughout the world; 
The teachings spoken over countless ages 
Can all be expounded in a single word: 

This is the liberation of Courageous Intelligence. 

All the great kindness in the world 
Cannot equal a hairtip of the Buddha’s. 

The Buddha’s kindness is inexhaustible as space: 

This is the realization of Wonderful Sound. 

Completely demolishing in all quarters 
The mountains of pride of all beings. 

This is the function of the great compassion of the Buddha: 

This is the path traveled by Subtle Light Banner. 

The light of wisdom, pure, fills the world; 

Any who see it are relieved of ignorance 
And caused to leave the evil ways: 

Realm of Peace realizes this truth. 

The light of a hair pore is able to expound 
Buddha names as numerous as sentient beings. 

According to their pleasure, they all can hear it: 

This is Splendid Disc Banner’s liberation. 

The Buddha’s freedom cannot be measured — 

It fills the cosmos and all space. 

All the congregations see it clearly: 

This liberation door Flower Intellect enters. 

Over oceans of eons, infinite, boundless, 

Manifesting everywhere and preaching the truth, 

Never has a Buddha been seen to have any going or coming: 
This is the enlightenment of Wonderful Light. 



The Wonderful Adornments of the Leaders of the Worlds 


15 


Furthermore, the celestial king Skillful Transformation found the 
door of liberation of the power of magical displays demonstrating all 
actions. Celestial king Light of Silent Sound found the door of libera- 
tion of relinquishing all clinging to objects. Celestial king Light of the 
Power of Transformation and Emanation found the door of liberation 
annihilating the ignorant muddled minds of all beings and causing their 
wisdom to become fully complete. Celestial king Master of Adorn- 
ments found the door of liberation manifesting unlimited pleasing sounds. 
Celestial king Light of Mindfulness found the door of liberation know- 
ing the infinite virtuous characteristics of all Buddhas. Celestial king 
Supreme Cloud Sound found the door of liberation knowing the pro- 
cess of becoming and decay of all past ages. Celestial king Supreme 
Light found the door of liberation of knowledge to enlighten all beings. 
Celestial king Exquisite Topknot found the door of liberation shedding 
light swiftly filling space in all directions. Celestial king Joyful Wisdom 
found the door of liberation of the power of energy whose deeds cannot 
be ruined by anyone. Celestial king Flower Light Topknot found the 
door of liberation knowing the rewards of actions of all sentient 
beings. Celestial king Seeing in All Directions found the door of lib- 
eration showing inconceivable differences in form and kind of sentient 
beings. 

At that time the celestial king Skillful Transformation, imbued 
with the majestic power of the Buddha, surveyed the whole host of 
celestial beings of the heavens of enjoyment of emanations and said 
in verse, 


The essence of the doings of the world is inconceivable — 

The Buddha teaches all about it for the confused, 

Skillfully explaining the true principle of causality 
And the different doings of all sentient beings. 

Looking at the Buddha in various ways, there’s nothing there; 
Seeking him in all directions, he can’t be found. 

The manifestations of the reality-body have no true actuality: 
This truth is seen by Silent Sound. 

The Buddha cultivated many practices over oceans of eons 
In order to extinguish the ignorance and confusion of the world. 
Therefore his purity is the most radiant light: 

This is the realization of the mind of Light Power. 

Of the sublime sounds and voices in the world, 

None can compare to the Buddha’s sound. 

The Buddha pervades the ten directions with a single sound: 
Entering this liberation is the Master of Adornment. 



76 


The Flower Ornament Scripture 


All the power of wealth in the world 

Is not equal to a single characteristic of the Buddha — 

The virtues of the Buddha are like space: 

This is perceived by Mindful Light. 

The infinite ages of past, present, and future, 

The various aspects of their becoming and decay, 

The Buddha can show in a single pore: 

Supreme Cloud Sound can comprehend this. 

The extent of all space may be known, 

But the extent of a pore of Buddha cannot be apprehended. 

Such nonobstruction is inconceivable: 

Exquisite Topknot has been able to realize this. 

The Buddha, in countless past ages 

Fully cultivated the far-reaching transcendent means, 

Working diligently with nonflagging vigor: 

Joyful Intelligence knows this teaching. 

The causes and conditions of the nature of actions arc inconceivable — 
The Buddha explains them all for the world. 

The nature of things is fundamentally pure, with no defilements: 
This is the entry way of Flower Light. 

You should gaze on a pore of the Buddha — 

All sentient beings are therein. 

And they neither come nor go: 

This is the understanding of Universal Sight. 


Furthermore, the celestial king Contented found the door of libera- 
tion of all Buddhas bringing forth a complete, fully rounded teaching in 
the world. Celestial king Ocean of Joy and Bliss Topknot found the 
door of liberation of the body of pure light extending throughout the 
realm of space. Celestial king Banner of Supreme Virtues found the door 
of liberation of the ocean of pure vows to extinguish the sufferings of 
the world. Celestial king Still and Silent Light found the door of liberation 
of physical manifestation everywhere to expound the truth. Celestial king 
Pleasing Eyes found the door of liberation purifying the realms of all 
sentient beings. Celestial king Jewel Peak Moon found the door of 
liberation of the inexhaustible store of eternal manifestation teaching all 
worlds. Celestial king Courage and Strength found the door of libera- 
tion showing the realm of true awakening of all Buddhas. Celestial king 
Subtle Diamond Light found the door of liberation fortifying and solidi- 
fying all sentient beings’ will for enlightenment, making it unbreakable. 



The Wonderful Adornments of the Leaders of the Worlds 


77 


Celestial king Constellation Banner found the door of liberation of 
techniques for associating with all Buddhas that appear, meditative 
investigation, and harmonization of sentient beings. Celestial king 
Pleasing Adornments found the door of liberation of instantaneously 
knowing the minds of sentient beings and appearing according to their 
potentials. 

At that time celestial king Contented, imbued with the awesome 
power of the Buddha, surveyed all the hosts of the heavens of content- 
ment and spoke in verse. 


The Buddha is vast, extending throughout the cosmos. 

Equal toward all sentient beings — 

Universally responding to all hearts, he opens the door of wonder, 
Causing them to enter the inconceivable pure truth. 

The Buddha-body manifests everywhere in the ten directions; 
Free from attachment and obstruction, it cannot be grasped. 

In various forms it is seen by all worlds: 

This is the entry of Topknot of Joy. 

The Buddha cultivated various practices in the past, 

His pure great vows deep as the sea; 

All enlightening ways he causes to be fulfilled: 

Supreme Virtue knows these techniques. 

The Buddha’s body is inconceivable; 

Like reflections it shows separate forms, equal to the cosmos, 
Everywhere clarifying all things: 

This is the liberation door of Silent Light. 

Sentient beings are bound and covered by habitual delusion — 
Conceited, careless, their minds run wild. 

The Buddha expounds for them the way to calm: 

Pleasing Eyes, aware of this, rejoices at heart. 

The true guide of all worlds, 

He appears to rescue, to provide refuge, 

Showing all beings the abode of peace and happiness: 

Jewel Peak Moon enters deeply into this. 

The state of the Buddhas is inconceivable — 

It extends throughout all universes, 

Entering all things, reaching the other shore: 

Courageous Intellect, seeing this, rejoices. 



The Flower Ornament Scripture 


78 


If any sentient beings can accept the teaching, 

And, hearing the virtues of Buddha, strive for enlightenment, 
He causes them to dwell in the ocean of bounty, forever pure: 
Subtle Light is able to observe this. 

Gathering around all the Buddhas, 

Numerous as the atoms of the lands of the ten directions, 
Reverently making offerings and hearing the teaching: 

This is the vision of Constellation Banner. 

The ocean of sentient beings' minds is inconceivable; 

It has no rest, no motion, no place of abode — 

The Buddha can see it all in an instant: 

This Beautiful Array well comprehends. 


Furthermore, the celestial king Timely Portion had found the door of 
liberation of inspiring virtue in all sentient beings and causing them to 
be forever free from anxiety and torment. Celestial king Sublime Light 
found the door of liberation entering into all realms. Celestial king 
Banner of Inexhaustible Wisdom and Virtue found the door of liberation 
of the wheel of great compassion destroying all afflictions. Celestial king 
Skilled in Miraculous Displays found the door of liberation comprehend- 
ing the mentalities of all sentient beings of the past, present, and future. 
Celestial king Great Light of Memory Power found the door of liberation 
of the light of the gates of concentration formulae holding in memory 
all teachings without forgetting. Celestial king Inconceivable Wisdom 
found the door of liberation of inconceivable methods of skillfully 
entering into the nature of all actions. Celestial king Circular Navel 
found the door of liberation of methods of activating the cycles of the 
teaching and developing sentient beings to maturity. Celestial king Light 
Flame found the door of liberation of the vast eye observing all sentient 
beings and going to civilize them. Celestial king Illumination found the 
gate of liberation, getting beyond all barriers of habit and not going 
along with bedeviling doings. Celestial king Greatly Famed for Universal 
Observation found the door of liberation of skillfully guiding all celestial 
beings and inducing them to undertake actions with a pure heart. 

At that time the celestial king Timely Portion, imbued with the 
power of the Buddha, surveyed all the hosts of the Suyama heavens of 
good timely portion and spoke in verse, saying. 


The Buddha, for innumerable long cons. 

Has dried up the sea of troubles of the world: 

Opening wide the road of purity out of defilement, 

He causes to shine eternally the lamp of beings’ wisdom. 



The Wonderful Adornments of the Leaders of the Worlds 19 

The Buddha’s body is exceedingly vast — 

No borders can be found in the ten directions. 

His expedient means are unlimited: 

Subtle Light’s knowledge has access to this. 

The pains of birth, aging, sickness, death, and grief 
Oppress beings without relief. 

The Great Teacher takes pity and vows to remove them all: 
Inexhaustible Wisdom Light can comprehend this. 

Unhindered is the Buddha’s knowledge that all is illusory; 

He clearly comprehends all things in all times. 

Delving into the mental patterns of all sentient beings: 

This is the realm of Skillful Teaching. 

The bounds of his total recall are not to be found; 

The ocean of his eloquence is also unlimited. 

He is able to turn the wheel of the pure subtle truth: 

This is the liberation of Great Light. 

The nature of actions is vast and inexhaustible — 

His knowledge comprehends it and skillfully explains; 

All his methods are inconceivable: 

Such is the entry of Wisdom. 

Turning the wheel of inconceivable truth, 

Demonstrating and practicing the way of enlightenment, 

Forever annihilating the suffering of all sentient beings: 

This is the level of technique of Circular Navel. 

The real body of the Buddha is fundamentally nondual; 

Yet it fills the world according to beings and forms — 

Sentient beings each see it before them: 

This is the perspective of Flames of Light. 

Once any sentient beings see the Buddha, 

It will cause them to clear away habitual obstructions 
And forever abandon all devilish actions: 

This is the path traveled by Illumination. 

All the hosts of beings are vast as oceans — 

Among them the Buddha is most majestically glorious. 
Everywhere he rains the rain of truth to enrich sentient beings: 
This liberation door Greatly Famed enters. 



80 The Flower Ornament Scripture 

Furthermore, the celestial king Shakra-Indra had found the liberation 
door of great joy remembering the appearance in the world of the 
Buddhas of past, present, and future, and clearly seeing the becoming 
and distintegration of the lands. Celestial king Full Sound of Universal 
Fame found the door of liberation of ability to cause the form body of 
the Buddha to be most pure and vast, without compare in the world. 
Celestial king Kind Eyes Jewel Topknot found the door of liberation of 
clouds of compassion covering all. Celestial king [ewel Light Banner 
Fame found the door of liberation of always seeing the Buddha mani- 
festing various forms of majestic bodies to all the leaders of the worlds. 
Celestial king Joy-Producing Topknot found the door of liberation 
knowing from what virtuous actions the cities and buildings of all 
sentient beings came to be. Celestial king Admirable Mindfulness found 
the door of liberation showing the deeds of the Buddhas developing 
sentient beings. Celestial king Lofty Supreme Sound found the door of 
liberation of knowledge of the becoming and decay of all worlds and 
the signs of change of the ages. Celestial king Perfect Mindfulness 
found the door of liberation of calling to mind the acts of future 
enlightening beings in civilizing people. Celestial king Pure Flower 
Light found the door of liberation of knowledge of the cause of 
happiness in all heavens. Celestial king Sun of Wisdom Eye found 
the gate of liberation showing the acceptance and production of roots 
of goodness of all celestial beings, removing ignorance and illusion. 
Celestial king Independent Light found the door of liberation enlighten- 
ing all celestial beings, causing them to cut off all sorts of doubts 
forever. 

At that time celestial king Shakra-Indra, imbued with the power of 
the Buddha, surveyed all the hosts of celestial beings of the thirty-three 
heavens, and spoke in verse, saying, 


I am conscious of the spheres of all Buddhas 

In all times being all equal 

As their lands form and disintegrate: 

They sec all by enlightened spiritual powers. 

The Buddha body is vast and all-pervasive; 

Its ineffable form, incomparable, aids all beings, 

The radiance of its light reaching everywhere: 

This path Universal Fame can observe. 

The Buddha’s great compassionate ocean of techniques 
Has been utterly purified by past cons of practice 
And guides sentient beings without bound: 

[ewel Topknot has realized this. 



The Wonderful Adornments of the Leaders of the Worlds 


81 


I contemplate the ocean of virtues of the King of Truth, 
Supreme in the world, having no peer, 

Producing an immense sense of joy: 

This is the liberation of Jewel Light. 

The Buddha knows the sea of sentient beings’ good works, 
Various excellent causes producing great blessings; 

All these he causes to be manifest: 

This is seen by Topknot of Joy. 

The Buddhas appear in the ten directions, 

Everywhere throughout all worlds. 

Observing the minds of beings and showing how to tame them: 
Right Mindfulness realizes this path. 

The vast eye of the Buddha’s wisdom-body 
Sees every particle of the world 

And reaches in the same way throughout the ten directions: 

This is the liberation of Cloud Sound. 

The enlightening practice of all Buddhists 
The Buddha shows in a single hair pore, 

Infinite as they are, all complete: 

This is seen clearly by Mindfulness. 

All the pleasant things of the world 
Are born of the Buddha — 

The virtues of the Buddhas are supreme, unequalled: 

This liberation Flower King enters. 

If one thinks of a bit of the Buddha’s virtue, 

The mind concentrating on it for even a moment, 

The fears of the evil ways will be banished forever: 

Wisdom Eye profoundly realizes this. 

Great spiritual powers within the state of tranquility 
Universally respond to all minds, extending everywhere, 
Causing all doubt and confusion to be cut off: 

This is the attainment of Light. 


Furthermore, Sun Godling had found the door of liberation of pure 
light shining on the sentient beings of the ten directions, always benefit- 
ing them forever and ever. The deity Light Flame Eyes found the door 
of liberation enlightening sentient beings through the agency of all 
corresponding bodies, causing them to enter the ocean of wisdom. The 



82 


The Flower Ornament Scripture 


deity Polar Mountain Light Joy Banner found the door of liberation of 
being the leader of all sentient beings and having them diligently 
cultivate boundless pure qualities. The deity Pure Jewel Moon found 
the door of liberation of the joy of profound determination cultivating 
all ascetic practices. The deity Nonregressing Courage found the door 
of liberation of unhindered light shining everywhere causing all beings 
to increase in purity and clarity. The deity Light of Beautiful Flower 
Garlands found the door of liberation of pure light illumining the 
bodies of all sentient beings and causing them to produce oceans of joy 
and faith. Supreme Banner Light found the door of liberation of light 
illumining all worlds, causing them to perfect various wonderful qualities. 
The deity Universal Light of a Jewel Topknot found the door of 
liberation of the ocean of great compassion manifesting jewels of vari- 
ous forms and colors of boundless realms. The deity Eyes of Light 
found the door of liberation purifying the eyes of all sentient beings, 
causing them to see the matrix of the cosmos. The deity Virtue Bearing 
found the door of liberation developing pure continuous attention, never 
letting it be lost or broken. The deity Universal Light found the door 
of liberation carrying the palace of the sun all over, shining on all sentient 
beings of the ten directions, allowing them to accomplish their work. 

At that time Sun Godling, imbued with the Buddha’s power, sur- 
veyed all the sun deities and said in verse. 


The Buddha’s great light of knowledge 
Illumines all lands in the ten directions: 

All sentient beings can see the Buddha’s 
Various disciplines and manifold techniques. 

The forms of the Buddha arc boundless, 

Appearing to all according to their inclinations, 
Opening up the ocean of knowledge for all worlds: 
Flame Eyes beholds the Buddha in this way. 

The Buddha-body is peerless, it has no compare; 

Its light shines throughout the ten directions, 
Transcending all, supremely unexcelled: 

Such a teaching has Joyful attained. 

Practicing austerities to benefit the world, 
Traversing all realms of existence for countless ages, 
His light is everywhere as pure as space: 

[ewel Moon knows these techniques. 


The Buddha speaks the wondrous sound without obstacl 
It pervades all lands in the ten directions. 



The Wonderful Adornments of the Leaders of the Worlds 83 

Benefiting the living with the flavor of truth: 

Courageous knows this technique. 

Emanating inconceivable nets of light, 

Everywhere purifying all conscious beings, 

He causes them to engender profound faith: 

This is the way Flower Garland has entered. 

All the lights in the world 

Cannot match the light of a single pore of the Buddha — 

This is how inconceivable the Buddha’s light is: 

This is the liberation of Supreme Banner Light. 

The way of all Buddhas is thus: 

They all sit under the tree of enlightenment 
And bring the errant to the right path: 

[cwel Topknot Light sees in this way. 

Sentient beings are blind, ignorant, and suffering — 

The Buddha wants to make them produce a pure eye, 

And so lights the lamp of wisdom for them: 

Good Eye looks deeply into this. 

Honored master of liberating techniques — 

If any sec him and make an offering, 

He causes them to cultivate practice and reach the result: 

This is Virtue’s power of means. 

In one teaching there are many aspects — 

For countless ages he teaches this way. 

The far-reaching meanings of the teachings expounded 
Are comprehended by Universal Light. 


Furthermore, Moon Godling found the door of liberation of pure 
light illuminating the universe, edifying all sentient beings. The deity 
Flower King Topknot Halo found the door of liberation observing the 
worlds of all sentient beings and causing them to enter the boundless 
truth. The deity Myriad Subtle Pure Lights found the door of liberation 
knowing the various operations of clinging to objects in the ocean of 
the minds of all sentient beings. The deity Pacifying the Hearts of the 
World found the door of liberation bestowing inconceivable happiness 
on all sentient beings, causing them to dance with joy. The deity 
Luminosity of Tree King Eyes found the door of liberation protecting 
agricultural work, the seeds, sprouts, stalks, etc., according to the 
season, causing it to be successfully accomplished. The deity Manifest- 



84 


The Flower Ornament Scripture 


ing Pure Light found the door of liberation compassionately saving and 
protecting all sentient beings, causing them to witness the facts of 
experiencing pain and pleasure. The deity Immutable Light Traveling 
Everywhere found the door of liberation able to hold the pure clear 
moon and show it throughout the ten directions. The deity Sovereign 
Monarch of Constellations found the door of liberation showing all 
things to be illusory and like empty space, formless and without inher- 
ent nature. The deity Moon of Pure Awareness found the door of 
liberation performing great works for the benefit of all beings. The 
deity Great Majestic Light found the door of liberation universally 
cutting off all doubt and confusion. 

At that time Moon Godling, imbued with the spiritual power of the 
Buddha, surveyed all the celestial hosts in all the moon palaces, and said 
in verse, 


The Buddha radiates light pervading the world, 

Illumining the lands in the ten directions, 

Expounding the inconceivable, far-reaching teaching 
To destroy forever the darkness of ignorance and delusion. 

His sphere is infinite and inexhaustible — 

He teaches eternally through countless eons, 

Edifying beings through various powers: 

Flower Topknot looks upon Buddha this way. 

The ocean of sentient beings’ minds varies from moment to moment; 
The Buddha’s knowledge is so broad it comprehends all this, 
Expounding the truth for them all, making them glad: 

This is the liberation of Subtle Light. 

Sentient beings have no holy tranquility; 

Sunk in evil ways, they suffer many pains — 

The Buddha shows them the nature of things: 

Peaceful Meditation sees in this way. 

The Buddha, with unprecedented great compassion, 

Enters all states of existence to help sentient beings, 

Explaining truth, encouraging virtue, promoting fulfillment: 

This is known to Eye Light. 

The Buddha opens up the light of truth, 

Analyzing the natures of the acts of all worlds, 

Their good and their evil, without a mistake: 

Pure Light, seeing this, gives rise to joy. 



The Wonderful Adornments of the Leaders of the Worlds 


85 


The Buddha is the basis of all blessings, 

Like the earth supporting all buildings; 

He skillfully shows the peaceful way out of distress: 

Immutable knows this technique. 

The bright glow of his fire of knowledge pervades the universe — 
He manifests countless forms, equal to all beings, 

Exposing true reality for the benefit of all: 

Monarch of Constellations realizes this path. 

The Buddha is like space, with no inherent nature; 

Appearing in the world to benefit the living, 

His features and refinements are like reflections: 

Pure Awareness sees in this way. 

The pores of the Buddha’s body emit sounds everywhere: 

The clouds of the teaching cover all worlds; 

All those who hear arc joyful and glad: 

Such is the realization of Liberation Light. 


Furthermore, the gandharva king Sustaining the Nation found the 
door of liberation of independent techniques for saving all sentient 
beings. The gandharva king Tree Light found the door of liberation 
seeing the array of all virtues. The gandharva king Clear Eyes found the 
door of liberation cutting off forever the grief and suffering of all 
sentient beings, producing a treasury of joy. The gandharva king Flower 
Crown found the door of liberation forever cutting off the confusion of 
all sentient beings’ erroneous views. The gandharva king Universal 
Sound of Joyful Steps found the door of liberation like clouds 
overspreading, shading and refreshing all sentient beings. The gandharva 
king Joyously Moving Beautiful Eyes found the door of liberation 
manifesting an enormous beautiful body, causing all to obtain peace 
and bliss. The gandharva king Wondrous Sound Lion Banner found the 
door of liberation scattering all famous jewels in all directions. The 
gandharva king Universal Emanation of Jewel Light found the door of 
liberation manifesting the pure body of all great joyous lights. The 
gandharva king Diamond Tree Flower Banner found the door of libera- 
tion causing all trees to richly flourish, causing all who see them to be 
delighted. The gandharva king Universal Manifestation of Adorn- 
ments found the door of liberation skillfully entering into the sphere of 
all Buddhas and bestowing peace and happiness on all living beings. 

At that time the gandharva king Sustaining the Nation, imbued with 
the power of the Buddha, looked over all the hosts of gandharvas and 
said in verse, 



86 


The Flower Ornament Scripture 


The innumerable doors to the realm of the Buddhas 
Cannot be entered by any sentient beings. 

The Buddha is like the nature of space, pure; 

He opens the right path for all worlds. 

In each one of the Buddha’s pores 
Is an ocean of virtues, all replete — 

All words are benefited and pleased by them: 

This is what Tree Light can see. 

The vast ocean of sorrow and suffering of the world 
The Buddha can evaporate entirely. 

The Buddha, compassionate, has many techniques: 

Clear Eyes has deep understanding of this. 

The ocean of lands in the ten directions is boundless — 

The Buddha illumines them all with the light of knowledge, 
Causing them to wash away all wrong views: 

This is where Tree Flower enters. 

The Buddha, over countless eons in the past 
Cultivated great compassion and skill in means. 

To pacify all the worlds: 

This path Universal Sound can enter. 

The Buddha body is pure — all like to see it. 

It can produce endless enjoyment in the world 

As the causes and effects of liberation are successively fulfilled: 

Good Eyes skillfully demonstrates this. 

Sentient beings arc confused, always going in circles — 

Their barriers of ignorance are most firm and dense. 

The Buddha expounds the great teaching for them: 

This Lion Banner is able to expound. 

The Buddha manifests everywhere a body of wondrous form. 
With innumerable differentiations, equal to sentient beings, 

By various means enlightening the world: 

Wondrous Sound looks upon the Buddha this way. 

The infinite doors of knowledge and means 
The Buddha opens all for sentient beings, 

To enter the true practice of supreme enlightenment: 

This Diamond Banner well observes. 



The Wonderful Adornments of the Leaders of the Worlds 87 

Within an instant, millions of eons — 

The Buddha’s power can show this, with no effort. 

Bestowing peace and comfort equally on all living beings: 

This is the liberation of Pleasant Adornment. 


Furthermore, the kumbanda king Increase found the door of libera- 
tion of the power to eliminate all maliciousness. The kumbanda king 
Dragon King found the door of liberation cultivating a boundless ocean 
of practices. The kumbanda king Adornment found the door of libera- 
tion knowing what is pleasing to the minds of all sentient beings. The 
kumbanda king Beneficial Action found the door of liberation of work 
perfecting pure radiance. The kumbanda king Fearsome found the door 
of liberation showing all sentient beings the safe path free from fear. 
The kumbanda king Sublime Adornment found the door of liberation 
evaporating the ocean of cravings of all sentient beings. The kumbanda 
king High Peak Intellect found the door of liberation manifesting clouds 
of light in all realms of being. The kumbanda king Brave Strong Arms 
found the door of liberation shedding light everywhere, destroying 
mountain-like barriers. The kumbanda king Boundless Pure Flower 
Eyes found the door of liberation revealing the treasury of nonregressing 
great compassion. The kumbanda king Enormous Face found the door 
of liberation everywhere manifesting bodies transmigrating in the vari- 
ous states of being. 

At that time the kumbanda king Increase, imbued with the power of 
the Buddha, looked over all the assembled kumbandas and said in 
verse. 


Perfecting the power of patience, the Guide of the World 
Cultivated practice for the sake of beings for countless eons, 
Forever leaving the confusion of worldly pride — 

Therefore his body is most majestically pure. 

In the past the Buddha cultivated oceans of practices. 
Edifying innumerable beings in all quarters, 

Benefiting the living by all sorts of means: 

This liberation door Dragon King has found. 

The Buddha saves sentient beings with great knowledge, 
Clearly understanding all of their minds 
And taming them with various powers: 

Adornment Banner, seeing this, gives rise to joy. 


Spiritual powers appear responsively, like reflections of a light; 
The wheel of teaching in reality is like space. 



88 


The Flou’er Ornament Scripture 


Being thus in the world for incalculable eons: 

This is realized by the Beneficent King. 

Sentient beings are blinded by ignorance, always confused; 
The light of Buddha illumines the path of safety 
To rescue them and cause suffering to be removed: 
Fearsome contemplates this teaching well. 

Floating and sinking in the ocean of desire, full of all pains; 
The all-illumining light of wisdom annihilates this all. 

And having removed pain, then expounds the truth: 

This is the realization of Splendid Arrays. 

The Buddha body responds to all — none do not sec it. 

With various techniques it teaches the living, 

Sound like thunder, showering the rain of truth: 

This teaching High Intellect enters. 

The pure light is not shone in vain — 

Any who meet it, it will cause to dissolve heavy barriers; 

It expounds Buddha’s virtues without any bounds: 

Grave Arms can clarify this profound principle. 

To give peace and comfort to all sentient beings. 

He practiced great compassion for innumerable ages. 
Removing all pains by various means: 

This is the vision of Pure Flower. 

Spiritual powers independent and inconceivable. 

That body appears throughout the ten directions, 

Yet nowhere docs it come or go: 

This is what Enormous Face understands. 


Furthermore, the naga king Virupaksha found the door of liberation 
extinguishing all the burning pains of the state of nagas. Shakra found 
the door of liberation of instantaneously transforming his own naga 
form and manifesting the forms of countless beings. The naga king 
Cloud Sound Banner found the door of liberation speaking the bound- 
less ocean of Buddha-names with a pure clear voice in all realms of 
being. The naga king Flaming Mouth found the door of liberation 
showing the differences in arrangements of boundless buddha worlds. 
The naga king Cloud Banner found the door of liberation showing all 
sentient beings the ocean of great joy and virtue. The naga king Takshaka 
found the door of liberation destroying all fears with the pure voice of 
salvation. The naga king Boundless Steps found the door of liberation 



The Wonderful Adornments of the Leaders of the Worlds 


89 


showing the form bodies of all Buddhas and the succession of their 
eons. The naga king Pure Form found the door of liberation producing 
the ocean of great delight and joy of all sentient beings. The naga king 
Great Sound Traveling Everywhere found the door of liberation mani- 
festing the pleasing, unobstructed sound that is equal to all. The naga 
king No Heat or Torment found the door of liberation annihilating all 
the sufferings of the world with the cloud of great compassion that 
covers all. 

At that time, naga king Virupaksha, imbued with the power of the 
Buddha, looked over all the hosts of nagas, and said in verse, 


See how the Buddha’s teaching is always thus: 

It helps and benefits all sentient beings; 

It can, by the power of great compassion and pity, 

Rescue those who have fallen into fearful ways. 

The various differences of all sentient beings 
The Buddha shows all on the tip of a hair. 

Filling the world with spiritual demonstrations: 

Shakra sees the Buddha this way. 

The Buddha, by means of unlimited spiritual power. 

Tells of his names and epithets, as many as all beings — 

He makes them all hear whichever they like: 

Thus can Cloud Sound understand. 

The beings of infinite, boundless lands 
The Buddha can make enter a single pore 
While sitting at rest among those hosts. 

This is the vision of Flaming Mouth. 

The irascible minds of all sentient beings. 

Their bondage and ignorance, are deep as the sea; 

The Buddha compassionately removes it all: 

Flame naga, observing this, can sec it clearly. 

The virtuous powers of all sentient beings 
Appear clearly in the Buddha’s pores — 

Having shown this, he returns all to the ocean of blessings: 
This is the vision of High Cloud Banner. 

The pores of the Buddha’s body radiate the light of wisdom; 
That light intones a sublime sound everywhere — 

All who hear it are free from worry and fear: 

Takshaka realizes this way. 



90 


The Flower Ornament Scripture 


The lands, adornments, and succession of ages 

Of all the Buddhas of all times 

Appear as they are in the Buddha’s body: 

Broad Steps sees this spiritual power. 

I observed the Buddha’s practice in the past, 

Making offerings to the ocean of all Buddhas, 

Increasing his joy with all of them: 

This is the entry of naga Swift. 

The Buddha, by means of expedient sound adapted to type. 
Expounds truth for the masses, making them rejoice. 

That sound is pure and sublime, enjoyed by all who hear: 

Going Everywhere, hearing this, joyfully awakens. 

Sentient beings are oppressed in all states of existence, 

Whirled about by habitual delusion, with no one to rescue them; 
The Buddha liberates them with great compassion: 

No Heat or Torment realizes this. 


Furthermore, the yaksha king Vaishravana found the door of libera- 
tion saving evil beings by means of boundless skill in means. The 
yaksha king Independent Sound found the door of liberation examining 
all sentient beings, saving them with appropriate techniques. The yaksha 
king Solemn Weapon Bearer found the door of liberation of ability to 
give sustenance to all emaciated evil sentient beings. The yaksha king 
Great Wisdom found the door of liberation extolling the ocean of 
virtues of all sages. The yaksha king Lord of Flaming Eyes found the 
door of liberation observing all sentient beings and engendering great 
compassion and knowledge. The yaksha king Adamantine Eye found 
the door of liberation aiding and comforting all sentient beings by 
various appropriate means. The yaksha king Arm of Courage and 
Strength found the door of liberation entering into the meanings of all 
teachings. The yaksha king Bravely Resisting General found the door 
of liberation guarding all sentient beings, causing them to abide in the 
Way, with none living in vain. The yaksha king Rich in Material Goods 
found the door of liberation increasing all beings’ stores of blessings 
and virtues and causing them to always feel blissful. The yaksha king 
Power to Smash High Mountains found the door of liberation producing 
the light of wisdom and power of the Buddhas whenever called to 
mind. 

At that time the great yaksha king Learned, imbued with the power 
of the Buddha, looked over all the assembly of yakshas and said in 

verse 



The Wonderful Adornments of the Leaders of the Worlds 


91 


The evils of sentient beings are extremely fearsome — 

They do not see the Buddha for hundreds, thousands of cons. 
Drifting through life and death, they suffer myriad pains — 

To rescue them, the Buddhas appear in the world. 

The Buddha saves and protects all worlds, 

Appearing before all sentient beings 

To put a stop to the pains of transmigration in fearsome realms: 
Independent Sound enters this gate of teaching. 

Sentient beings’ evil deeds create multiple barriers; 

The Buddha demonstrates sublime principles to break through 
them, 

While lighting up the world with a bright lamp: 

This truth Weapon Bearer can see. 

The Buddha cultivated practices over oceans of eons past, 

Praising all the Buddhas in the ten directions — 

Therefore he has a lofty, far-reaching fame: 

This is what is understood by Wisdom. 

His wisdom is like space, unbounded; 

His reality-body is immense, inconceivable — 

Therefore he appears in all ten directions: 

Flaming Eyes can observe this. 

Intoning the wondrous sound in all realms of being. 

He expounds the truth to benefit the living; 

Wherever his voice reaches, all pains vanish: 

Delving into this technique is Adamant Eye. 

All profound, vast meanings 

The Buddha can expound in one phrase; 

Thus the principles of the teaching are equal to the worlds: 

This is the realization of Courageous Wisdom. 

All sentient beings are on false paths — 

Buddha shows them the right path, inconceivable, 

Causing all worlds to be vessels of truth: 

1 his Brave General can understand. 

All virtuous activities in the world 
Come from the Buddha’s light; 

The ocean of Buddha’s wisdom is immeasurable: 

Such is the liberation of Materially Rich. 



92 


The Flower Ornament Scripture 


Recall the countless cons of the past 
When the Buddha cultivated the ten powers, 
Able to fulfill all the powers: 

This is comprehended by High Banner. 


Furthermore, the mahoraga king Beneficent Wisdom found the door 
of liberation of using all spiritual powers and techniques to cause 
sentient beings to amass virtues. The mahoraga king Pure Dignified 
Sound found the door of liberation causing all sentient beings to get rid 
of afflictions and attain the joy of coolness. The mahoraga king Adorn- 
ment of Supreme Wisdom found the door of liberation causing all 
sentient beings, having good or bad thoughts and consciousness, to 
enter into the pure truth. The mahoraga king Lord of Sublime Eyes 
found the door of liberation comprehending the equality of all virtuous 
powers without any attachments. The mahoraga king Lamp Banner 
found the door of liberation edifying all sentient beings and causing 
them to leave the dark, fearsome states. The mahoraga king Supreme 
Light Banner found the door of liberation knowing the virtues of all the 
Buddhas and giving rise to joy. The mahoraga king Lion Guts found 
the door of liberation of the courage and strength to be the savior 
and guardian of all beings. The mahoraga king Sound Adorned by 
Myriad Subtleties found the door of liberation causing all sentient 
beings to give rise to boundless joy and pleasure whenever brought 
to mind. The mahoraga king Polar Mountain Guts found the door of 
liberation of certain unshakability in the face of all objects, finally 
reaching the other shore. The mahoraga king Pleasing Light found 
the door of liberation of showing the path of equality to all unequal 
beings. 

At that time the mahoraga king Dignified Light of Beneficent Wisdom, 
imbued with the power of the Buddha, surveyed the assembly of all the 
mahoragas and said in verse. 


Observe the purity of the essence of the Buddha; 
Manifesting everywhere a majestic light to benefit all kinds, 
Showing the Path of Elixir, making them clear and cool. 

All miseries vanishing, having no basis. 

All sentient beings dwell in the sea of existence 
Binding themselves with evil deeds and delusions — 

He shows them the way of serenity he practices: 

Pure Dignified Sound can well understand this. 


The Buddha’s knowledge is peerless, inconceivable; 
He knows the minds of all beings, in every respect. 



The Wonderful Adornments o f the Leaders of the Worlds 


93 


And clarifies for them the pure truth: 

This Adorned Topknot can comprehend. 

Innumerable Buddhas appear in the world, 

Being fields of blessings for all sentient beings — 

Their ocean of blessings is vast and immeasurably deep: 
Sublime Eyes can see all of this. 

All sentient beings suffer grief and fear — 

Buddhas appear everywhere to rescue them, 

Extending everywhere through the space of the cosmos: 
This is the sphere of Lamp Banner. 

The virtues in a single pore of the Buddha 
Cannot be assessed by all beings combined — 

They are boundless, infinite, the same as space: 

Thus docs Vast Light Banner perceive. 

The Buddha comprehends all things, 

Is aware of the nature of all things, 

Unshakable as the Polar Mountain: 

Entering this approach to the truth is Lion Gut. 

The Buddha in vast cons past 
Amassed an ocean of joy, endlessly deep; 

Therefore all who sec him are glad: 

This truth Adorned Sound has entered. 

Realizing the real cosmos has no formal characteristics, 
The ocean of transcendent ways completely fulfilled, 

His great light saves all sentient beings; 

Mountain Gut knows this technique. 

Observe the independent power of the Buddha 
Appearing equally in the ten directions 
Illuminating and awakening all sentient beings: 

This Subtle Light can well enter into. 


Furthermore, the kinnara king Heaven of Light of Refined Intellect 
found the door of liberation universally producing all joyous actions. 
The kinnara king Exquisite Flower Banner found the door of liberation 
able to produce the unexcelled joy of truth and cause all beings to 
experience comfort and happiness. The kinnara king Various Adorn- 
ments found the door of liberation of the vast store of pure faith replete 
with all virtues. The kinnara king Pleasing Sound found the door of 



94 


The Flower Ornament Scripture 


liberation always producing all pleasing sounds, causing those who hear 
to be free from distress and fear. The kinnara king Jewel Tree Light 
found the door of liberation of compassionately establishing all sentient 
beings in enlightened understanding of mental objects. The kinnara 
king Delight to the Beholder found the door of liberation manifesting 
all bodies of exquisite form. The kinnara king Supreme Light Array 
found the door of liberation knowing the works by which are produced 
all the most excellent adornments. The kinnara king Subtle Flower 
Banner found the door of liberation observing the results produced by 
the activities of all worlds. The kinnara king Earth-Shaking Power 
found the door of liberation always doing all things to benefit living 
beings. The kinnara king Fierce Lord found the door of liberation 
thoroughly knowing the minds of all kinnaras and skillfully controlling 
them. 

At that time the kinnara king Heaven of Light of Refined Intellect, 
imbued with the power of the Buddha, looked over all the masses of 
kinnaras and said in verse, 


All the pleasant things in the world 
Arise from seeing the Buddha. 

The Guide benefits all living beings, 

Being the savior and refuge of all. 

He produces all joys and delights 
Which beings receive without end; 

He causes all who see not to waste: 

This is the enlightenment of Flower Banner. 

The ocean of Buddha’s virtue is inexhaustible; 

No bounds or limits to it can be found. 

Its light shines in all ten directions: 

This is the liberation of Adornment King. 

The Buddha’s great sound is always spoken. 

Showing the real true way out of distress; 

All beings who hear it are happy and glad: 

Pleasing Sound is capable of believing this way. 

I sec the Buddha’s sovereign powers 

All stem from practices cultivated in the past; 

With great compassion he saves beings and makes them pure: 
This Jewel Tree King can understand. 

It is difficult to get a chance to sec a Buddha; 

Beings may encounter one in a million eons. 



The Wonderful Adornments of the Leaders of the Worlds 


95 


Adorned with the marks of greatness all complete: 
This is the view of Beholder’s Delight. 

Observe the great knowledge and wisdom of Buddha, 
Responding to the desires of all sentient beings, 
Expounding to all the path of omniscience: 

Supreme Adornments can comprehend this. 

The ocean of deeds is inconceivably vast — 

Beings’ suffering and happiness all come from it; 

All this the Buddha can show: 

This is what Flower Banner knows. 

The Buddha’s mystic powers are uninterrupted — 

In all directions the earth constantly quakes. 

Though no sentient beings arc aware of it: 

This Immense Power ever clearly sees. 

Manifesting spiritual powers while among the masses, 
He radiates light to make them wake up. 

Revealing the realm of all the enlightened: 

This Fierce Lord capably observes. 


Furthermore, the garuda king Power of Great Swiftness had found 
the door of liberation of the nonattached, unobstructed eye observing 
everything in the worlds of sentient beings. The garuda king Unbreak- 
able Jewel Topknot found the door of liberation abiding in the realm of 
reality and teaching sentient beings. The garuda king Pure Speed found 
the door of liberation of the power of energy to perfect all means of 
transcendence. The garuda king Nonregressing Mind found the door of 
liberation of bold power entering the realm of enlightenment. The 
garuda king Steady Pure Light found the door of liberation fully devel- 
oping knowledge of the boundless differences in sentient beings. The 
garuda king Beautifully Adorned Crown Topknot found the door of 
liberation adorning the citadel of the Buddha teaching. The garuda king 
Immediate Manifestation Everywhere found the door of liberation per- 
fecting the power of unbreakable equanimity. The garuda king Ocean 
Surveyor found the door of liberation knowing the physical forms of all 
sentient beings and manifesting forms for them. The garuda king 
Dragon Sound Great Eye Energy found the door of liberation of the 
knowledge entering into the acts of all sentient beings in death and 
life. 

At that time the garuda king Power of Great Swiftness, receiving 
the power of the Buddha, looked over all the garudas and said in 
verse. 



96 


The Flower Ornament Scripture 


The Buddha-eye is vast and boundless. 

Seeing all the lands in the ten directions. 

Sentient beings therein are innumerable: 

Showing great spiritual powers, he conquers them all. 

The Buddha’s spiritual powers are unhindered; 

He sits under all the enlightenment trees in the ten directions 
And expounds the truth like a cloud filling everywhere: 

Jewel Topknot, hearing this, does not oppose. 

The Buddha did various practices in the past, 

Universally purifying great means of transcendence. 

Giving offerings to all the enlightened: 

This the Swift king deeply believes. 

In each pore of the Buddha 

Boundless practices are shown in an instant; 

Such is the realm of Buddhahood: 

Adorned by Nonregression clearly sees all. 

The Buddha’s boundless wisdom light 
Can destroy the net of ignorance and illusion, 

Saving all beings in all worlds: 

This is the teaching held by Stable Light. 

The citadel of truth is immense, endless; 

Its gates are various and uncountable — 

The Buddha, in the world, opens them wide: 

Here Beautiful Crown Topknot clearly enters. 

All the Buddhas are one reality body — 

True suchness, equal, without distinctions; 

The Buddha always abides through this power: 

Immediate Manifestation Everywhere can fully expound this. 

The Buddha in the past saved beings in all realms. 

Shining light throughout the world, 

Teaching and taming by various means: 

This supreme teaching Ocean Surveyor realizes. 

The Buddha secs all lands 

All resting on the ocean of doing. 

And rains the rain of truth on them all: 

Dragon Sound's liberation is like this. 



The Wonderful Adornments of the Leaders of the Worlds 


91 


Furthermore, the titan king Rahula found the door of liberation of 
appearing as the honored leader of the masses. Bhimacitta found the 
door of liberation making countless eons manifest. The titan king 
Skillful Magical Arts found the door of liberation extinguishing the 
sufferings of all sentient beings and purifying them. The titan king 
Great Following found the door of liberation of self-adornment by 
cultivation of all ascetic practices. The titan king Bhandhi found the 
door of liberation causing boundless realms in the ten directions to 
quake. The titan king Universal Shining found the door of liberation of 
securely establishing all sentient beings by various techniques. The titan 
king Wonderful Adornment of Firm Action found the door of liberation 
of everywhere gathering unbreakable roots of goodness and clearing 
away all attachments. The titan king Vast Causal Wisdom found the door 
of liberation of leadership with great compassion free from confusion. 
The titan king Manifesting Supreme Virtue found the door of liberation 
causing all to see the Buddhas, serve, make offerings, and cultivate roots 
of goodness. The titan king Good Sound found the door of liberation 
of the practice of sure equanimity entering into all states of being. 

At that time the titan king Rahula, imbued with the power of the 
Buddha, looked over all the titans and said in verse, 


In all the great masses in the ten directions. 

The Buddha is most unique among them. 

The radiance of his light is equal to space, 
Appearing before all sentient beings. 

Billions of eons’ buddha-lands 
Clearly appear in an instant; 

Shedding light, he edifies beings everywhere: 

This Bhimacitta praises with joy. 

The realm of Buddhahood has no compare — 

With various teachings he is always giving aid, 
Annihilating beings’ pains of existence: 

King Kumara can see this. 

Practicing austerities for countless eons, 

He aids sentient beings and purifies the worlds; 
Thereby is the Sage’s wisdom universally perfected: 
Herein does Great Following see the Buddha. 

Unhindered, incomparable great mystic powers 
Move all lands in the ten directions 
Without causing sentient beings to fear: 

Great Power can understand this. 



98 


The Flower Ornament Scripture 


The Buddha appears in the world to save the living, 
Revealing the way of complete knowledge, 

Causing all to give up suffering and attain peace and bliss: 
This teaching Universal Shining expounds. 

The ocean of blessings in the world 
Buddha’s power can produce and purify; 

Buddha can show the realm of liberation: 

Adornment of Firm Action enters this door. 

Unequaled is the Buddha’s body of compassion, 
Extending everywhere, unhindered, causing all to see, 
Like a reflection appearing in the world: 

Causal Wisdom can express this quality. 

Rare, incomparable great mystic powers 
Manifest bodies everywhere throughout the cosmos, 

Each sitting under a tree of enlightenment: 

Superior Qualities can explain the meaning of this. 

The Buddha has cultivated practices for all times, 

Having passed through every state of existence. 

Liberating sentient beings from distress. 

This is praised by the King Good Sound. 


Furthermore, the day spirit Displaying Palaces found the door of 
liberation entering into all worlds. The day spirit Bringing Forth the 
Fragrance of Wisdom found the door of liberation observing all sentient 
beings, helping and benefiting them all, causing them to be happy and 
content. The day spirit Delighting in Superb Adornments found the 
door of liberation emanating boundless pleasing light beams. The day 
spirit Exquisite Light of Fragrant Flowers found the door of liberation 
arousing the pure faith and understanding of boundless sentient beings. 
The day spirit Everywhere Collecting Marvelous Herbs found the door 
ot liberation of power to assemble and array all-pervading lights. The 
day spirit Liking to Make Joyful Eyes found the door of liberation 
universally enlightening all sentient beings whether they be suffering or 
happy, and causing them to realize the enjoyment of truth. The day 
spirit Observing the Directions and Appearing Everywhere found the 
door of liberation of different bodies of the worlds in the ten directions. 
The day spirit Majestic Power of Great Compassion found the door of 
liberation saving all sentient beings and making them peaceful and 
happy. The day spirit Radiance of Goodness found the door of libera- 
tion of the power to produce the virtues of joy and contentment in 



The Wonderful Adornments of the Lenders of the Worlds 


99 


every way. The day spirit Garland of Beautiful Flowers found the door 
of liberation of universal renown and bringing benefit to all who see. 

At that time the day spirit Displaying Palaces, imbued with the 
power of the Buddha, surveyed all the day spirits and said in verse, 


The Buddha’s knowledge is like space; it has no end. 

His light shines throughout the ten directions. 

He knows the mental patterns of all sentient beings. 

There is no world he does not enter. 

Knowing what pleases all sentient beings, 

He expounds an ocean of teachings, according to suitability; 

The expressions and meanings, great and far-reaching, are not the 
same; 

Complete Wisdom can perceive them all. 

Buddha radiates light illumining the world; 

Those who see it rejoice without fail — 

It shows the vast, profound realm of pure peace: 

Delight in Pleasing Adornments understands this. 

The Buddha showers the rain of truth without bound, 

Able to make witnesses greatly rejoice; 

Supreme roots of goodness are born from this. 

Such is the realization of Exquisite Light. 

Entering into all aspects of teaching with enlightening power, 
Ages of cultivation and discipline thoroughly pure — 

All this is for the salvation of beings: 

This is what Wonderful Herbs understands. 

Edifying sentient beings by various means, 

All who see or hear receive benefit. 

Causing them all to dance for joy: 

Joyful Eyes sees in this way. 

Appearing responsively throughout the world, 

Throughout indeed the entire cosmos, 

Buddha’s substance and nature neither exist nor do not: 

This the Direction Observer enters into. 

Sentient beings wander through difficulty and danger — 

Buddha appears in the world out of pity for them, 

Making them get rid of all suffering: 

In this liberation Compassion Power dwells. 



WO 


The Flower Ornament Scripture 


Sentient beings are shrouded in darkness, sunk in eternal night; 
Buddha preaches truth for them, bringing the dawn, 

Allowing them to find happiness, getting rid of distress: 

Light of Goodness enters this door. 

The extent of Buddha's blessings is like that of space — 

All blessings in the world arise therefrom. 

Whatever he does is not in vain: 

This liberation Flower Garland gains. 


Furthermore, the night spirit Pure Light of Universal Virtue found 
the door of liberation of great courage and strength in the bliss of 
tranquil meditation. The night spirit Observing the World with [oyful 
Eyes found the door of liberation characterized by great pure delightful 
virtues. The night spirit World-Protecting Energy found the door of 
liberation appearing everywhere in the world taming sentient beings. 
The night spirit Sound of a Tranquil Sea found the door of liberation 
accumulating a spirit of immense joy. The night spirit Everywhere 
Manifesting Splendor found the door of liberation of the sound of 
profound independent pleasing speech. The night spirit Everywhere 
Causing Flower Trees to Bloom found the door of liberation of a vast 
store of joy full of light. The night spirit Egalitarian Protector and 
Nourisher found the door of liberation enlightening sentient beings and 
causing them to develop roots of goodness. The night spirit Sporting 
Happily found the door of liberation of boundless compassion rescuing 
and protecting sentient beings. The night spirit All Senses Always 
Joyful found the door of liberation everywhere manifesting the magnifi- 
cent gates of great compassion. The night spirit Producing Pure Bounty 
found the door of liberation causing all sentient beings’ desires to be 
fulfilled. 

At that time the night spirit Pure Light of Universal Virtue, imbued 
with the power of the Buddha, looked over all the night spirits and said 
in verse, 


You all should observe the Buddha’s action, 

Its vastness, serenity, and space-like character; 

The shoreless sea of craving he purifies completely, 

His undefilcd majesty illumining all quarters. 

All beings like to see the Buddha, 

Met with but once in countless eons, 

Compassionately mindful of all beings, extending to all: 
This liberation door World Observer sees. 



The Wonderful Adornments of the Leaders of the Worlds 


101 


The Guide saves and protects all worlds; 

All beings sec him before them, 

Able to purify all realms of existence: 

This World Guardian ably observes. 

In the past Buddha cultivated an ocean of joy — 

Vast, boundless, beyond all measure; 

Therefore those who see arc all delighted: 

This is realized by Silent Sound. 

The realm of the Buddha is immeasurable — 

Tranquil yet able to preach throughout all quarters, 

Causing all beings’ minds to be pure: 

The night spirit Splendor, hearing, rejoices. 

Among sentient beings who have no blessings, 

Buddha’s arrays of great blessing majestically shine. 

Showing them the way of serenity, beyond the dusts of the world: 
Causing Flowers to Bloom Everywhere realizes this way. 

Displaying great mystic powers everywhere. 

Taming all sentient beings, 

He makes them see various physical forms: 

This the Guardian Nourisher perceives. 

In the past, Buddha spent every moment 
Purifying the ocean of means and compassion 
To save all beings in all of the worlds: 

This is the liberation of Blissful Happiness. 

Sentient beings are ignorant, always muddled — 

The stubborn poisons of their minds are much to be feared. 

The Buddha appears for their sake, out of pity: 

This Enemy Destroyer realizes with joy. 

The Buddha’s past practice was for sentient beings, 

To let them satisfy their aspirations; 

Because of this he has developed virtuous characteristics: 

This is what Bounty Producer enters into. 


Furthermore, the direction spirit Dwelling Everywhere found the 
door of liberation of the power of universal salvation. The direction 
spirit Ubiquitous Light found the door of liberation perfecting the 
practice of mystic powers to edify all sentient beings. The direction 
spirit Array of Light Beams found the door of liberation destroying all 



102 


The Flower Ornament Scripture 


barriers of darkness and producing the great light of joy and happiness. 
The direction spirit Traveling Everywhere Unhindered found the door 
of liberation appearing in all places without wasted effort. The direction 
Forever Ending Confusion found the door of liberation revealing names 
and epithets of Buddha equal in number to all sentient beings, produc- 
ing virtue and merit. The direction spirit Roaming Everywhere in Pure 
Space found the door of liberation continuously producing exquisite 
sound causing all who hear to be pleased. The direction spirit Great 
Sound of Cloud Banner found the door of liberation bringing rain 
everywhere, like a naga, causing sentient beings to rejoice. The direc- 
tion spirit Topknot and Eyes Undisturbed found the door of liberation 
of the independent power to show the doings of all sentient beings 
without discrimination. The direction spirit Universally Observing the 
Doings of the Worlds found the door of liberation examining the various 
actions of beings in all realms of existence. The direction spirit Travel- 
ing Everywhere Watching found the door of liberation fulfilling all 
tasks and bringing happiness to all sentient beings. 

At that time the directions spirit Dwelling Everywhere, imbued with 
the power of the Buddha, looked over all the direction spirits and said 
in verse. 


The Buddha freely appears in the world 
To teach all living beings, 

Showing the ways to truth, having them understand and enter, 
Putting them in a position to realize highest wisdom. 

His spiritual powers are as boundless as beings. 

Displaying various forms according to their desires; 

And all who see are freed from suffering: 

This is Ubiquitous Light’s power of liberation. 

Buddha, in the ocean of beings hindered by darkness. 

Manifests the great light of the lamp of truth for them. 

That light shining everywhere, so none do not see: 

This is the liberation of Light Beam Arrays. 

Commanding the various languages of all worlds, 

Buddha teaches so that all can understand, 

And the afflictions of his hearers disappear: 

This is the realization of Traveling Everywhere. 

As many names as there arc in all worlds, 

Buddha names emerge in equal numbers. 

Causing all beings to be free from ignorance: 

This is the sphere of Ending Confusion. 



The Wonderful Adornments of the Leaders of the Worlds 


103 


If any sentient beings come before the Buddha 
And hear the Buddha’s sublime sound. 

They will all be greatly delighted: 

Traveling Throughout Space understands this truth. 

The Buddha, in every single instant, 

Everywhere showers the boundless rain of truth, 
Causing all beings’ afflictions to perish: 

This is known to Cloud Banner. 

The ocean of doings of all worlds 
The Buddha equally shows, 

Causing all beings to be rid of delusion by actions: 
This is what Undisturbed Eyes understands. 

The stage of omniscience has no bounds; 

All the various mentalities of beings 

The Buddha perceives with complete clarity: 

This immense door the World Observer enters. 

Buddha cultivated various practices in the past. 
Completely fulfilling infinite transcendent ways. 
Compassionately aiding all sentient beings: 

This is the liberation of Universal Traveler. 


Furthermore, the space spirit Pure Light Shining All Around found 
the door of liberation knowing the mentalities of sentient beings in all 
realms of existence. The space spirit Traveling Everywhere Deeply and 
Extensively found the door of liberation entering everywhere into the 
cosmos of reality. The space spirit Producing Auspicious Wind found 
the door of liberation comprehending the physical forms of boundless 
objects. The space spirit Abiding Securely Beyond Obstruction found 
the door of liberation able to remove all beings’ obstructions by delu- 
sions caused by actions. The space spirit Broad Steps and Beautiful 
Topknot found the door of liberation observing and contemplating the 
vast ocean of practical application. The space spirit Unhindered Light 
Flames found the door of liberation of the light of great compassion 
rescuing all sentient beings from danger. The space spirit Unobstructed 
Conquering Power found the door of liberation entering into the power 
of all virtues free from attachment. The space spirit Spotless Light 
found the door of liberation able to cause the minds of all beings to 
remove their veils and become pure. The space spirit Deep and Far- 
Reaching Sublime Sound found the door of liberation of the light of 
knowledge seeing everywhere. The space spirit All-Pervading Light 



104 The Flower Ornament Scripture 

found the door of liberation manifesting everywhere without moving 
from its own place. 

At that time the space spirit Pure Light Shining All Around, imbued 
with the power of the Buddha, surveyed all the space spirits and spoke 
the following verses. 


The vast eye of the Buddha 
Is pure and clear as space. 

Seeing all beings 
With complete clarity. 

The great light of the Buddha body 
111 umines the ten directions. 

Manifesting in every place: 

Traveling Everywhere sees this way. 

The Buddha body is like space; 

Unborn, it clings to nothing. 

It is ungraspablc and without inherent nature: 
This is seen by Wind of Good Omen. 

The Buddha, for countless eons. 

Has expounded all holy paths. 

Destroying barriers for all beings: 

Sphere of Perfect Light understands this. 

I observe the enlightenment practices 
Accumulated by the Buddha in the past. 

All to make the world at peace: 

Beautiful Topknot works in this sphere. 

The realms of all sentient beings 
Whirl in the sea of birth and death. 

Buddha emits a pain-killing light: 

The Unhindered spirit can see this. 

His treasury of pure virtues 
Is a field of blessings for the world. 
Appropriately enlightening with knowledge: 
The spirit Power understands this. 

Sentient beings are veiled by ignorance. 
Wandering on dangerous paths; 

The Buddha emanates light for them: 

Spotless Light realizes this. 



The Wonderful Adornments of the Leaders of the Worlds 


105 


Knowledge and wisdom have no bounds, 
Appearing in every land. 

With light illumining the world: 

Sublime Sound sees Buddha here. 

Buddha, to liberate beings, 

Cultivates practices everywhere; 

This grandiose will 

Universal Manifestation can observe. 


Furthermore, the wind spirit Unimpendcd Light found the door of 
liberation entering into all the Buddha teachings and all worlds. The 
wind spirit Everywhere Manifesting Courageous Action found the 
door of liberation providing extensive offerings to all the Buddhas 
appearing in innumerable lands. The wind spirit Wind Striking Cloud 
Banner found the door of liberation eliminating the sickness of all 
sentient beings with a fragrant wind. The wind spirit Arrays of Pure 
Light found the door of liberation producing roots of goodness in all 
sentient beings and causing them to pulverize the mountains of multiple 
barriers. The wind spirit Power to Dry Up Water found the door of 
liberation able to defeat boundless armies of malicious demons. The 
wind spirit Great Voice Howling Everywhere found the door of libera- 
tion annihilating the fears of all sentient beings. The wind spirit Tree 
Branch Hanging Topknot found the door of liberation of the ocean of 
powers of elucidation, entering into the real character of all things. The 
wind spirit Going Everywhere Unimpeded found the door of libera- 
tion of the treasury of techniques to harmonize and civilize all sentient 
beings. The wind spirit Various Mansions found the door of liberation 
entering into still, serene meditative poise and destroying the extremely 
deep darkness of folly and ignorance. The wind spirit Great Light 
Shining Everywhere found the door of liberation of unhindered power 
to go along with all sentient beings. 

At that time the wind spirit Unimpeded Light, imbued with the 
power of the Buddha, looked over all the wind spirits and said in verse. 


The teachings of all Buddhas are most profound, 

With unhindered means by which all may enter, 
Appearing always in all worlds. 

Signless, formless, without image. 

Observe how the Buddha in the past 

Gave offerings to endless Buddhas in a single instant — 

Such bold enlightenment practice 

Everywhere Manifesting can comprehend. 



106 


The Flower Ornament Scripture 


Buddha saves the world inconceivably; 

None of his methods are used in vain — 

All cause action to be free from distress: 

This is the liberation of Cloud Banner. 

Beings have no blessings, they suffer many pains, 

With heavy veils and dense barriers always deluding them. 
Buddha makes them all attain liberation: 

This is known to Pure Light. 

The Buddha’s vast mystic power 
Conquers all armies of demons; 

All his methods of subduing 
Healthy Power is able to observe. 

Buddha emanates subtle sound from his pores 
Which extends everywhere throughout the world 
Causing all misery and fear to end: 

This is understood by Howling Everywhere. 

Buddha, in all oceans of lands. 

Always preaches, over unthinkable eons. 

This wonderful elucidation power of buddhahood 
Tree Branch Topknot can comprehend. 

Buddha’s knowledge enters all avenues of means, 
Completely free of hindrance therein — 

His realm is boundless and without any equal: 

This is the liberation of Going Everywhere. 

The Buddha’s state is without bounds — 

By expedient means he shows it everywhere, 

Yet his body is tranquil and has no form: 

This is the liberation door of Various Mansions. 

The Buddha cultivated practices for oceans of eons 
And has completely fulfilled all powers 
And can respond to beings in accord with worldly norms: 
This is the view of Shining Everywhere. 


Furthermore, the fire spirit Repository of Flames of Universal Light 
found the door of liberation removing the darkness of all worlds. The 
fire spirit Banner of Universal Assembly of Light found the door of 
liberation able to end all sentient beings’ delusions, wanderings, and 
pains of irritating afflictions. The fire spirit Great Light Shining Every- 



The Wonderful Adornments of the Leaders of the Worlds 


107 


where found the door of liberation of the treasury of great compassion 
with the immutable power of enriching. The fire spirit Topknot of 
Inexhaustible Light found the door of liberation of light beams illumi- 
nating the boundless reaches of space. The fire spirit Eyes of Various 
Flames found the door of liberation of silent, serene lights in various 
magnificent arrays. The fire spirit Palace of Wonders found the door of 
liberation observing the Buddha’s spiritual powers appearing without 
bound. The fire spirit Palaces in All Directions Like Polar Mountains found 
the door of liberation able to extinguish the blazing torments of all beings 
in all worlds. The fire spirit Sovereign of Awesome Light found the door 
of liberation able to freely enlighten all beings. The fire spirit Light Shin- 
ing in All Directions found the door of liberation destroying forever all 
ignorant, attached opinions. The fire spirit Thunder and Lightning found 
the door of liberation of the great roar of power to fulfill all undertakings. 

At that time, the fire spirit Repository of Flames of Universal Light, 
imbued with power from the Buddha, looked over all the fire spirits 
and said in verse, 


Observe the Buddhas’ power of energy — 

For vast, inconceivable millions of eons 

They have appeared in the world to help sentient beings, 

Causing all barriers of darkness to be destroyed. 

Sentient beings, in their folly, create various views; 

Their passions are like torrents, like fires blazing; 

The Guide’s techniques remove them all: 

Banner of Universal Assembly of Light understands this. 

Blessings and virtues like space, unending — 

N o bounds to them can ever be found; 

This is the Buddha’s immutable power of compassion: 
Light Shining, realizing this, conceives great joy. 

I observe the Buddha’s practices 
Over the eons, without bound, 

Thus manifesting spiritual powers: 

Palace of Wonders understands this. 

Practice perfected over billions of eons, inconceivable, 

To which no one can find any bound or limit, 

Buddha expounds the real character of things, causing joy: 
This is perceived by Inexhaustible Light. 

All the vast masses in the ten directions 
Behold the Buddha present before them. 



108 


The Flower Ornament Scripture 


The tranquil light clearly lighting the world: 

This Subtle Flames can comprehend. 

The Sage appears in all worlds, 

Sitting in all their palaces, 

Raining the boundless great teaching: 

This is the perspective of All Directions. 

The Buddhas' wisdom is most profound; 

Free in all ways, they appear in the world, 

Able to clarify all genuine truths: 

Awesome Light, realizing this, rejoices at heart. 

The folly of views is a dark veil; 

Beings, deluded, eternally wander; 

For them Buddha opens the gate of sublime teaching: 

Illumining All Quarters can understand this. 

The gate of Buddhas’ vows is vast, inconceivable — 

Their powers and transcendent ways arc developed and purified; 
All appear in the world according to their ancient vows: 

This is what Thunder and Lightning understands. 


Furthermore, the water spirit Ubiquitous Cloud Banner realized the 
door of liberation of compassion equally benefiting all beings. The water 
spirit Cloudlike Sound of the Ocean Tide found the door of liberation 
adorned with boundless truths. The water spirit Beautiful Round Top- 
knot found the door of liberation observing those who could be taught 
and dealing with them with appropriate techniques. The water spirit 
Whirlpool of Skills found the door of liberation everywhere expound- 
ing the most profound realm of the Buddhas. The water spirit Store of 
Undcfiled Fragrance found the door of liberation everywhere manifest- 
ing pure, bright light. The water spirit Virtue Bridge Light Sound 
found the signless, cssenccless door of liberation of the pure realm of 
truth. The water spirit Freedom of Contentment found the door of 
liberation of the inexhaustible ocean of great compassion. The water 
spirit Good Sound of Pure Joy found the door of liberation being a 
mine of great joy among the hosts of enlightening beings at sites of 
enlightenment. The water spirit Everywhere Manifesting Awesome 
Light found the door of liberation appearing everywhere by means of 
the unimpeded, immensely vast power of virtue. The water spirit 
Roaring Sound Filling the Sea found the door of liberation observing all 
sentient beings and producing infinite techniques for harmonizing and 
pacifying them. 



The Wonderful Adornments of the Leaders of the Worlds 


109 


At that tune the water spirit Ubiquitous Cloud Banner, imbued with 
power from the Buddha, looked over all the water spirits and said, 


Gates of pure compassion, as many as atoms in all lands, 
Together produce a single sublime feature of the Buddha. 
Other features also are each like this: 

Therefore beholders of Buddha never become jaded. 

When the Buddha cultivated practice in the past, 

He went to visit all of the Buddhas, 

Cultivating himself in various ways, never lax: 

These methods Cloud Sound enters. 

The Buddha, in all ten directions, 

Is still, unmoving, not coming or going, 

Yet teaches beings appropriately, causing them all to see: 
This is what Round Topknot knows. 

The realm of the Buddha is boundless, immeasurable — 
All sentient beings cannot comprehend it. 

The preaching of his wondrous voice fills all directions: 
This is Technique Whirlpool’s sphere. 

The light of the Buddha has no end; 

It fills the cosmos, inconceivably. 

Teaching, edifying, liberating beings: 

This Pure Fragrance watches and sees. 

The Buddha is pure as space, 

Signless, formless, present everywhere. 

Yet causing all beings to sec: 

This Light of Blessings well observes. 

Of old Buddha practiced great compassion. 

His mind is broad as all of life. 

Therefore he is like a cloud appearing in the world: 

This liberation Contentment knows. 

All lands in the ten directions 

See the Buddha sitting on his seat 

Becoming clearly enlightened with great realization: 

This is where Joyful Sound enters in. 

Buddha’s sphere of action is free from hindrance — 

He goes to all lands in the ten directions, 



110 


The Flower Ornament Scripture 


Everywhere showing great mystic powers: 

Manifesting Awesome Light has realized this. 

He cultivates boundless expedient practices, 

Equal to the worlds of sentient beings, filling them all, 
The subtle action of his mystic power never ceasing: 
Roaring Sound Filling the Sea can enter this. 


Furthermore, the ocean spirit Producing Jewel Light found the door 
of liberation impartially bestowing an ocean of blessings on all beings. 
The ocean spirit Unbreakable Diamond Banner found the door of 
liberation preserving the good roots of all sentient beings by skillful 
means. The ocean spirit Undefiled found the door of liberation able to 
evaporate the ocean of all sentient beings' afflictions. The ocean spirit 
Always Dwelling in the Waves found the door of liberation causing all 
sentient beings to depart from evil ways. The ocean spirit Auspicious 
Jewel Moon found the door of liberation everywhere destroying the 
darkness of great ignorance. The ocean spirit Beautiful Flower Dragon 
Topknot found the door of liberation extinguishing the sufferings of all 
states of being and bestowing peace and happiness. The ocean spirit 
Everywhere Holding the Flavor of Light found the door of liberation 
purifying all sentient beings of their opinionated, ignorant nature. The 
ocean spirit Jewel Flame Flower Light found the door of liberation 
producing the will of enlightenment which is the source of all nobility. 
The ocean spirit Beautiful Diamond Topknot found the door of libera- 
tion of the ocean of virtues of the unshakable mind. The ocean spirit 
Thunder of the Ocean Tide found the door of liberation entering 
everywhere into absorption in the cosmos of reality. 

At that time, the ocean spirit Producing Jewel Light, imbued with 
power from the Buddha, looked over all the ocean spirits and spoke 
these verses, 


Over an ocean of inconceivably vast cons 
He made offerings to all the Buddhas, 

Distributing the merit to all living beings — 

That is why his dignity is beyond compare. 

Appearing in all worlds, 

Knowing the capacities and desires of all beings, 
Buddha expounds for them the ocean of truths: 
This is joyfully realized by Indestructible Banner. 

All sentient beings are shrouded by afflictions, 
Roaming in all conditions, subject to all miseries — 



The Wonderful Adornments of the Leaders of the Worlds 111 

For them he reveals the state of buddhahood: 

Palace in All Waters enters this door. 

Buddha, in unthinkable oceans of eons. 

Cultivated all practices endlessly. 

Forever cutting the net of beings’ confusion: 

Jewel Moon can clearly enter this. 

Buddha sees beings always afraid, 

Whirling in the ocean of birth and death; 

He shows them the Buddha’s unexcelled Way: 

Dragon Topknot, comprehending, gives rise to joy. 

The realm of the Buddhas cannot be conceived — 

It is equal to the cosmos and space — 

It can clear away beings’ net of delusion: 

This Flower Holding is able to expound. 

The Buddha-eye is pure and inconceivable: 

Comprehensively viewing all things, 

He points out to all the excellent paths: 

This Flower Light understands. 

The army of demons, huge, uncountable, 

He destroys in the space of an instant, 

His mind undisturbed, unfathomable: 

This is Diamond Topknot’s technique. 

Speaking a wondrous sound in the ten directions, 

That sound pervades the entire universe — 

Such is the Buddha's meditation state: 

This is the realm of Ocean Tide Thunder. 


Futhermore, the river spirit Everywhere Producing Swift Currents 
found the door of liberation everywhere raining the boundless rain of 
truth. The river spirit Universally Purifying Springs and Streams found 
the door of liberation appearing before all sentient beings and causing 
them to be forever free from afflictions. The river spirit Dustfrec Pure 
Eye found the door of liberation by compassion and appropriate tech- 
niques washing away the dust of delusions from all sentient beings. The 
river spirit Roaring Everywhere found the door of liberation constantly 
producing sounds beneficial to all sentient beings. The river spirit 
Rescuing Sentient Beings Everywhere found the door of liberation 
always being nonmalevolent and kind toward all sentient beings. The 
river spirit Heatless Pure Light found the door of liberation showing all 



The Flower Ornament Scripture 


112 

pure and cool roots of goodness. The river spirit Universally Causing 
Joy found the door of liberation cultivating complete generosity, 
causing all sentient beings to forever give up stinginess and attachment. 
The river spirit Supreme Banner of Extensive Virtue found the door of 
liberation being a field of blessings giving joy to all. The river spirit 
Light Shining on All Worlds found the door of liberation able to cause 
all defiled beings to be pure, and all those poisoned with anger to 
become joyful. The river spirit Light of Oceanic Virtues found the door 
of liberation able to cause all sentient beings to enter the ocean of 
liberation and always experience complete bliss. 

At that time the river spirit Everywhere Producing Swift Currents, 
imbued with power from the Buddha, looked over all the river spirits 
and spoke in verse, 


Of old the Buddha, for the sake of all beings, 

Cultivated boundless practices of the ocean of truths; 
Like refreshing rain clearing blazing heat, 

He extinguishes the heat of beings’ afflictions. 

Buddha, in uncountable past cons, 

Purified the world with the light of his vows, 

Causing the mature to realize enlightenment: 

This is the realization of Universal Purifier. 

With compassion and methods numerous as beings 
He appears before all, always guiding, 

Clearing away the dirt of afflictions: 

Pure Eyes, seeing this, rejoices profoundly. 

Buddhas speak of wondrous sound, causing all to hear — 
Sentient beings, delighted, have hearts full of joy. 
Causing them to wash away innumerable pains: 

This is the liberation of Everywhere Roaring. 

The Buddha cultivated enlightenment practice 
To aid sentient beings for innumerable ages — 

Therefore his light fills the world: 

The spirit Guardian, remembering, is happy. 

Buddha cultivated practices for the sake of beings. 

By various means making them mature, 

Purifying the ocean of blessings, removing all pains: 
Heatless, seeing this, rejoices at heart. 

The gate of generosity is inexhaustible, 

Benefiting all sentient beings. 



The Wonderful Adornments of the Leaders of the Worlds 


113 


Causing witnesses to have no attachment: 

This is the enlightenment of Universal Joy. 

Buddha cultivated genuine methods of enlightenment. 
Developing a boundless ocean of virtues, 

Causing witnesses all to rejoice: 

This Supreme Banner happily realizes. 

He clears away the defilements of beings, 

Equally compassionate even to the vicious, 

Therefore acquiring radiance filling all space: 

Light Shining on All Worlds sees and rejoices. 

Buddha is the field of blessings, ocean of virtues, 

Able to cause all to abandon evil 
And even fulfill great enlightenment: 

This is the liberation of Ocean Light. 


Furthermore, the crop spirit Gentle Superb Flavor found the door of 
liberation bestowing rich flavor on all sentient beings, causing them to 
develop a buddha-body. The crop spirit Pure Light of Seasonal Flowers 
found the door of liberation able to cause all sentient beings to experi- 
ence great joy and happiness. The crop spirit Physical Strength Courage 
and Health found the door of liberation purifying all realms by means 
of all round, complete teachings. The crop spirit Increasing Vitality 
found the door of liberation seeing the boundless mystical powers 
compassionately used by the Buddha for edifying demonstrations. The 
crop spirit Everywhere Producing Roots and Fruits found the door of 
liberation everywhere revealing the Buddha’s field of blessings and 
causing seeds planted there not to spoil. The crop spirit Wonderfully 
Adorned Circular Topknot found the door of liberation causing the 
flower of pure faith of sentient beings everywhere to bloom. The crop 
spirit Moistening Pure Flowers found the door of liberation compassion- 
ately saving sentient beings and causing them to increase in blessings 
and virtue. The crop spirit Developing Wonderful Fragrance found the 
door of liberation extensively demonstrating all methods of enlighten- 
ing practice. The crop spirit Liked by All Who See found the door of 
liberation able to cause all sentient beings in the universe to abandon 
such ills as sloth and anxiety and to become pure in all ways. The crop 
spirit Pure Light found the door of liberation observing the good roots 
of all sentient beings, explaining the truth to them in appropriate ways, 
bringing joy and fulfillment to the masses. 

At that time the crop spirit Gentle Superb Flavor, imbued with 
power from the Buddha, looked over all the crop spirits and said, 



114 


The Flower Ornament Scripture 


The Buddha’s ocean of unexcelled virtues 
Manifests a lamp which illumines the world: 

Saving and protecting all sentient beings. 

He gives them all peace, not leaving out one. 

The Buddha’s virtues arc boundless — 

No beings hear of them in vain — 

He causes them to be free from suffering and always happy: 
This is what Seasonal Flowers enters into. 

The powers of the Buddha are all complete — 

His array of virtues appears in the world 
And all sentient beings are harmonized: 

To this fact Courageous Power can witness. 

The Buddha cultivated an ocean of compassion, 

His heart always as broad as the whole world; 

Therefore his spiritual powers are boundless: 

Increasing Vitality can see this. 

Buddha always appears throughout the world; 

N one of his methods are employed in vain, 

Clearing away beings’ delusions and torments: 

This is the liberation of Universal Producer. 

Buddha is the great ocean of knowledge in the world, 
Emanating pure light which reaches everywhere, 

Whence is born all great faith and resolution: 

Thus can Adorned Topknot clearly enter. 

Buddha, observing the world, conceives kind compassion, 
Appearing in order to aid sentient beings, 

Showing them the supreme way of peace and joy: 

This is the liberation of Pure Flowers. 

The pure practices cultivated by Buddha 

Are fully expounded under the tree of enlightenment. 

Thus edifying everyone in all quarters: 

This Wonderful Fragrance can hear. 

Buddha, in all worlds, 

Brings freedom from sorrow, creating great joy; 

All potentials and aspirations he purifies: 

The spirit Pleasing understands this. 



The Wonderful Adornments of the Leaders of the Worlds 


115 


The Buddha appears in die world, 
Observes the inclinations of all beings, 
And matures them by various means: 
This is the liberation of Pure Light. 


Furthermore, the herb spirit Auspicious found the door of liberation 
observing the mentalities of all sentient beings and striving to unify 
them. The herb spirit Sandalwood Forest found the door of liberation 
embracing all sentient beings with light and causing those who see it 
not to waste the experience. The herb spirit Pure Light found the door 
of liberation able to annihilate the afflictions of all sentient beings by 
pure techniques. The herb spirit Universal Renown found the door of 
liberation able to increase the boundless ocean of good roots by means 
of a great reputation. The herb spirit Radiant Pores found the door of 
liberation hurrying to all sites of illness with the banner of great 
compassion. The herb spirit Darkness Destroying Purifier found the 
door of liberation able to cure all blind sentient beings and cause their 
eye of wisdom to be clear. The herb spirit Roarer found the door of 
liberation able to expound the verbal teaching of the Buddha explaining 
the different meanings of all things. The herb spirit Banner of Light 
Outshining the Sun found the door of liberation able to be the advisor 
of all sentient beings, causing all who see to produce roots of goodness. 
The herb spirit Seeing in All Directions found the door of liberation of 
the mine of pure compassion able to make beings give rise to faith and 
resolve by means of appropriate techniques. The herb spirit Every- 
where Emanating Majestic Light found the door of liberation causing 
beings to remember Buddha, thereby eliminating their sicknesses. 

At that time the herb spirit Auspicious, imbued with power from the 
Buddha, looked over all the herb spirits and said, 


The Buddha’s knowledge is inconceivable — 

He knows the minds of all sentient beings. 

And by the power of various techniques 
Destroys their delusions and infinite pains. 

The Great Hero’s skills cannot be measured; 

Nothing he docs is ever in vain, 

Unfailingly causing the suffering of beings to vanish: 
Sandalwood Forest can understand this. 

Observe the Buddha’s teaching like so: 

He practiced for innumerable eons 
And has no attachment to anything: 

This is the entry of Pure Light. 



116 


The Flower Ornament Scripture 


A Buddha is hard to meet, in a million ages; 

If any can see one or hear one’s name, 

It will unfailingly bring benefit: 

This is the understanding of Universal Renown. 

Each of the Buddha’s hair pores 
Emits light annulling distress, 

Causing wordly afflictions to end: 

This is the entry of Radiant Pores. 

All sentient beings are blinded by ignorance, 

With an infinite variety of miseries from deluded acts — 
Buddha clears it all away and opens the radiance of wisdom: 
This Darkness Breaker can see. 

One tone of the Buddha has no limiting measure — 

It can open up the ocean of all teachings 
So that all who hear can comprehend: 

This is the liberation of Great Sound. 

See how Buddha’s knowledge is inconceivable — 

Appearing in all realms he saves beings there, 

Able to make those who see follow his teaching: 

This Outshining the Sun deeply understands. 

Buddha’s ocean of compassionate means 
Is produced to help the world, 

Opening the right path wide to show beings: 

This Seeing in All Directions can comprehend. 

Buddha emits great light all around 
Illumining all in the ten directions. 

Causing virtue to grow as the Buddha’s remembered: 

This is the liberation door of Majestic Light. 


Furthermore, the forest spirit Spreading Flowers like Clouds found 
the door of liberation of the repository of the vast, boundless sea of 
knowledge. The forest spirit Outstanding Trunk Unfolding Light found 
the door of liberation of great cultivation and universal purification. 
The forest spirit Bearing Branches Emitting Radiant Light found the 
door of liberation increasing the growth of all sorts of sprouts of pure 
faith. The forest spirit Auspicious Pure Leaves found the door of 
liberation arrayed with all pure virtues. The forest spirit Draped Flame 
Treasury found the door of liberation of universal wisdom always 
viewing the entire cosmos. The forest spirit Pure Arrays of Light found 



The Wonderful Adornments of the Leaders of the Worlds 


117 


the door of liberation knowing the ocean of all sentient beings’ activities 
and producing and spreading clouds of teaching. The forest spirit 
Pleasant Thunder found the door of liberation enduring all unpleasant 
sounds and producing pure sounds. The forest spirit Light and Fra- 
grance All-Pervading found the door of liberation showing the vast 
realm of practices cultivated and mastered in the past. The forest spirit 
Subtle Light Shining Far found the door of liberation benefiting the 
world by means of all virtuous qualities. The forest spirit Flowers and 
Fruits Savoring of Light found the door ofliberation able to cause all to 
see the Buddha appearing in the world, to always remember with respect 
and never forget, and adorn the mine of virtues. 

At that time the forest spirit Spreading Flowers like Clouds, imbued 
with power from the Buddha, looked over all the forest spirits and 
said. 


In the past Buddha cultivated enlightening practices; 

His virtue and wisdom are thoroughly complete, 

He has all powers fully in command — 

Emitting great light, he appears in the world. 

The aspects of his compassion are as infinite as beings — 
Buddha purified them all in eons past, 

And therefore is able to bring aid to the world: 

This is the understanding of Outstanding Trunk. 

Once sentient beings see the Buddha, 

He’ll plunge them into the ocean of faith, 

Showing to all the enlightening way: 

This is the liberation of Wonderful Branches. 

The virtues amassed in a single pore 
Could not be all told of in an ocean of cons — 

The Buddha’s techniques are inconceivable: 

Pure Leaves can understand this teaching. 

I recall the Buddha in the past 

Made offerings to infinite numbers of Buddhas, 

His knowledge gradually becoming clearer with each: 
This is what Store of Flames understands. 

The ocean of actions of all sentient beings 
The Buddha knows in an instant of thought; 

Such vast unhindered knowledge 
Beautiful Adornments can begin to realize. 



118 The Flower Ornament Scripture 

Always intoning the Buddha’s serene, sublime sound 
Produces incomparable joy everywhere, 

Causing all to awaken according to their understanding and 
inclination: 

This is the principle of Thunder Sound’s practice. 

The Buddha shows great mystic powers 
All throughout the ten directions. 

Causing all his past deeds to be seen: 

This is where All-Pervading Light and Fragrance enters. 

Sentient beings are dishonest and don’t practice virtue — 

Lost and deluded, they sink and flow in birth and death; 

For them he clearly opens the paths of knowledge: 

This is seen by Subtle Light. 

Buddha, for the sake of beings blocked by habits. 

Appears in the world after millions of eons. 

Causing them to see always for the rest of time: 

This is observed by Savor of Light. 


Furthermore, the mountain spirit [ewel Peak Blooming Flowers found 
the door of liberation entering the light of absorption in great quiescence. 
The mountain spirit Flower Forest Topknot found the door of libera- 
tion cultivating and collecting good roots of kindness and developing 
an inconceivable number of beings to maturity. The mountain spirit 
Lofty Banner Shining Everywhere found the door of liberation looking 
into the inclinations of all sentient beings and purifying their senses. The 
mountain spirit Undefiled Jewel Topknot found the door of liberation 
of boundless eons of diligent striving without becoming weary or 
remiss. The mountain spirit Light Illumining All Directions found the 
door of liberation awakening all with lights of infinite qualities. The 
mountain spirit Light of Great Power found the door of liberation of 
capability of self-development and causing sentient beings to give up 
deluded behavior. The mountain spirit Awesome Light Conquering All 
found the door of liberation removing all pains so that none are left. The 
mountain spirit Light-Orb of Subtle Intensity found the door of liberation 
spreading the light of the teachings, showing the virtues of all Buddhas. 
The mountain spirit Universal Eye Clearly Seeing found the door of 
liberation causing all sentient beings to make their roots of goodness 
grow even in dreams. The mountain spirit Adamantine Eye of Mystery 
found the door of liberation bringing forth a great ocean of meaning. 

At that time, the mountain spirit Blooming Flowers All Over the 
Earth, imbued with power from the Buddha, surveyed all the hosts of 
mountain spirits and said in verse, 



The Wonderful Adornments of the Leaders of the Worlds 119 

Having cultivated excellent practices without bound, 

Now he has attained mystic powers, also infinite. 

His gates of teaching are wide open, numerous as atoms, 

Causing all sentient beings to deeply understand and rejoice. 

His body, adorned in many ways, is omnipresent. 

The lights from his pores are all pure; 

With compassionate techniques he teaches all: 

Flower Forest Topknot understands this. 

The Buddha-body appears everywhere — it’s boundless, 

Filling all worlds in the ten directions. 

All faculties pure, a joy to all beholders: 

This truth High Banner can understand. 

For eons practicing diligently without flagging, 

Unaffected by worldly things, like empty space, 

By various means he edifies beings: 

Realizing this is Jewel Topknot. 

Sentient beings blindly enter dangerous paths; 

Pitying them, Buddha emits shining light, 

Causing all beings thereby to awake: 

Awesome Light, understanding this, rejoices. 

Extensively cultivating practices in all states of being. 

He made offerings to innumerable Buddhas, 

Causing beings who saw to make great vows: 

This Great Power can clearly enter. 

Seeing beings’ sufferings in transmigration, 

Always enshrouded by barriers of doing, 

He extinguishes all with the light of wisdom: 

This is the liberation of Conquering All. 

Each of his pores emits subtle sound 

Praising the Buddhas in accord with beings’ mentalities, 

Pervading all quarters, for uncounted ages: 

This is the door by which Light Orb has entered. 

Buddha appears throughout the ten directions 
Expounding the subtle truth by various means. 

With an ocean of practices aiding all beings: 

This is what Clearly Seeing has understood. 



120 


The Flower Ornament Scripture 


The gates of the teaching arc boundless as the sea — 

He expounds it with one voice, making all understand, 
Preaching forever, with never an end: 

Delving into this technique is Diamond Eye. 


Furthermore, the earth spirit Pure Flower of Universal Virtue found 
the door of liberation constantly watching all sentient beings with an 
attitude of kindness and compassion. The earth spirit Adornment of 
Stable Blessings found the door of liberation manifesting the power of 
blessings and virtues of all sentient beings. The earth spirit Beautiful 
Flower Adorned Tree found the door of liberation entering into all 
things and producing adornment for all buddha-ficlds. The earth spirit 
Universal Distribution of Treasures found the door of liberation culti- 
vating and producing various states of meditation and causing sentient 
beings to get rid of obstructing defilements. The earth spirit Pure Eye 
Observing the Season found the door of liberation causing all sentient 
beings to sport happily. The earth spirit Beautiful Golden Eyes found 
the door of liberation manifesting all pure bodies and harmonizing 
sentient beings. The earth spirit Fragrant Hair Emitting Light found the 
door of liberation of great power comprehending the ocean of virtues 
of all Buddhas. The earth spirit Silent Pleasing Sound found the door of 
liberation holding the ocean of speech-sounds of all sentient beings. The 
earth spirit Curled Topknot of Beautiful Flowers found the door of 
liberation of the undcfiled nature pervading all Buddha-fields. The earth 
spirit Indestructible All-Sustaincr found the door of liberation revealing 
all that is contained in the cycles of teaching of all Buddhas. 

At that time, the earth spirit Pure Flower of Universal Virtue, im- 
bued with power from the Buddha, looked over all the earth spirits and 
said, 


The doors of compassion opened by the Buddha 
In every moment of the past cannot be all told of; 

He cultivated such practice unceasingly, 

Therefore he has an indestructible body. 

The store of blessings of all 

Sentient beings in all times, as well as enlightening beings, 
All appear in the Buddha’s pores: 

Adornment of Blessings, seeing this, rejoices. 

His vast state of serene absorption 

Is unborn, imperishable, has no coming or going; 

Yet he purifies lands to show sentient beings: 

This is the liberation of Flowered Tree. 



The Wonderful Adornments of the Leaders of the Worlds 121 

Buddha cultivated various practices 
To make sentient beings dissolve all barriers; 

Universal Distributor of Treasure 
Sees this liberation and rejoices. 

The sphere of the Buddha is boundless — 

He appears every moment throughout the world: 

Observing the Season with Pure Eyes, 

Seeing Buddha’s realm of action, is joyful. 

His sublime voice is limitless and inconceivable — 

He destroys afflictions for all sentient beings: 

Diamond Eye can realize this. 

Seeing Buddha’s boundless supreme virtues. 

He appears in disguise in all kinds of forms, 

All throughout the universe: 

Fragrant Hair Emitting Light always sees Buddha, 

Thus teaching all sentient beings. 

His sublime voice extends everywhere. 

Explaining for beings for infinite cons: 

Pleasing Sound earth spirit comprehends this, 

And, hearing it from the Buddha, is reverently joyful. 

Buddha’s pores emit clouds of fragrant flames 
Filling the world according to the mentalities of beings; 

All who sec this develop maturity: 

This is what Flower Swirl observes. 

Stable and unbreakable as diamond. 

More unshakable than the polar mountain. 

The Buddha’s body is in the world this way: 

All-Sustaincr, able to see, gives rise to joy. 


Furthermore, the city spirit Jewel Peak Radiance found the door of 
liberation benefiting sentient beings by appropriate means. The city 
spirit Beautifully Adorned Palace found the door of liberation knowing 
the faculties of sentient beings and teaching and maturing them. The 
city spirit Jewel of Pure Joy found the door of liberation always joyfully 
causing all sentient beings to receive various blessings. The city spirit 
Sorrowlcss Purity found the door of liberation of the mine of great 
compassion saving those in fear. The city spirit Flower Lamp Flame 
Eyes found the door of liberation of universally clear great wisdom and 
knowledge. The city spirit Flame Banner Clearly Showing found the 



122 


The Flower Ornament Scripture 


door of liberation appearing everywhere with appropriate means. The 
city spirit Light of Virtue found the door of liberation observing all 
sentient beings and causing them to cultivate the vast ocean of virtue. 
The city spirit Body of Pure Light found the door of liberation awaken- 
ing all sentient beings from the darkness of ignorance. The city spirit 
Eyes of Light of a Mountain of Jewels found the door of liberation able 
to pulverize the mountains of obstructions hindering sentient beings, by 
means of a great light. 

At that time the city spirit Jewel Peak Radiance, imbued with power 
from the Buddha, surveyed all the hosts of city spirits and said in verse. 


The Guide is so inconceivable, 

With light illumining the ten directions: 

All sentient beings see Buddha before them, 

Teaching and developing countless numbers. 

The faculties of sentient beings are each different; 

The Buddha knows them all. 

The spirit Beautifully Adorned Palaces 
Enters this gate of teaching with joy. 

The Buddha cultivated practices for boundless cons. 
Maintaining the teachings of the Buddhas of past ages. 

His mind always happily accepting them: 

Jewel of Joy realizes this way. 

Buddha in the past was already able to remove 
The fears of all sentient beings 

And always exercise kindness and compassion toward them: 
This the spirit Sorrowless comprehends with joy. 

Buddha’s knowledge is vast and boundless; 

Like space, it cannot be measured. 

Flower Eyes, realizing this, is pleased: 

He can study the Buddha’s ineffable wisdom. 

The Buddha’s physical forms are equal to sentient beings — 
He causes them to see him according to their inclinations; 
Flame Banner Clearly Showing understands this in his heart 
And practices this technique, producing joy. 

Buddha cultivated an ocean of myriad blessings — 

Pure, vast, without any bounds: 

Light of Virtue Banner, taking this approach, 

Contemplates, comprehends, and is happy in mind. 



The Wonderful Adornments of the Leaders of the Worlds 


123 


Sentient beings ignorantly wander through various states of 
existence; 

Like people born blind, after all they cannot see. 

Buddha appears in the world to help them: 

Pure Light enters this door. 

The Buddha’s powers are boundless, 

Like clouds covering all the world; 

He appears even in dreams to teach: 

This is what Fragrant Banner perceives. 

Sentient beings are foolish and ignorant, as though blind and deaf, 
They are shrouded by all kinds of obstructing veils; 

Buddha’s light penetrates them, making them open up: 

Such is the entry way of Mountain of Jewels. 


Furthermore, the sanctuary spirit Banner of Pure Adornments found 
the door of liberation of the power of commitment to produce vast 
adornments to offer to the Buddha. The sanctuary spirit Polar Moun- 
tain [ewcl Light found the door of liberation appearing before all 
sentient beings perfecting the practice of great enlightenment. The 
sanctuary spirit Sign of the Thunder found the door of liberation 
causing all sentient beings to see the Buddha in dreams teaching them 
according to their mentalities and inclinations. The sanctuary spirit 
Wonderful Eyes Raining Flowers found the door of liberation able to 
rain all precious adornments that are hard to part with. The sanctuary 
spirit Form of Pure Flowers found the door of liberation able to 
manifest beautifully adorned sanctuaries, teach many beings, and cause 
them to develop to maturity. The sanctuary spirit Garland Light Top- 
knot found the door of liberation teaching the truth according to 
beings’ faculties, causing them to develop right awareness. The sanctu- 
ary spirit Raining Jewel Arrays found the door of liberation able to 
eloquently rain everywhere boundless joyous truths. The sanctuary 
spirit Courageous Fragrant Eye found the door of liberation extensively 
praising the virtues of the Buddhas. The sanctuary spirit Diamond 
Colored Cloud found the door of liberation causing arrays of trees of 
boundless colors and forms to appear. The sanctuary spirit Lotus Light 
found the door of liberation being still and unmoving under the tree of 
enlightenment yet being present everywhere. The sanctuary spirit Radi- 
ance of Ineffable Light found the door of liberation demonstrating the 
various powers of a Buddha. 

At that time the sanctuary spirit Banner of Pure Adornments, imbued 
with power from the Buddha, looked over all the sanctuary spirits and 
said, 



124 


The Flower Ornament Scripture 


I recall the Buddha in former times. 

The practices he performed for countless eons. 

Making offerings to all the Buddhas who appeared — 

So he has virtues vast as all space. 

The Buddha practiced unlimited generosity 
In infinite lands, numerous as all atoms; 

Thinking of the well-faring Buddha, 

Polar Mountain Light's heart is glad. 

The physical forms of Buddha have no end; 

His transformations pervade all lands. 

Always appearing, even in dreams: 

Thunder Banner, seeing this, gives rise to joy. 

He practiced relinquishment for countless ages, 

Able to give up eyes, hard to part with, enough to fill a sea — 
This practice of relinquishment was for the sake of all beings: 
This Wonderful Eyes happily understands. 

Boundless forms, like blazing clouds of jewels, 

Appear in sanctuaries throughout the world: 

The spirit Form of Pure Flames rejoices 
Upon seeing the mystical power of Buddha. 

The ocean of sentient beings’ activities is shoreless; 

The Buddha fills it with the rain of truth, 

Removing doubt and confusion according to potential: 

Flower Garland, realizing this, is pleased. 

The different meanings of innumerable teachings 
Are delved into by his oceanic eloquence: 

The spirit Raining Precious Adornments 
Is always thus in mind. 

In unspeakably many lands 

He praised the Buddhas in all languages. 

And therefore has great fame and virtue: 

Courageous Eye can keep this in mind. 

Infinite trees of various forms 

Appear beneath the king, tree of enlightenment: 

Diamond Colored Cloud realizes this. 

And always watches the tree with delight. 

Bounds to the ten directions cannot be found — 

Likewise the knowledge of Buddha on the site of enlightenment: 



The Wonderful Adornments of the Leaders of the Worlds 


125 


Lotus Light’s pure mind of faith 

Enters this liberation and profoundly rejoices. 

Everything at the site of enlightenment produces exquisite sound 
Extolling the pure, inconceivable powers of the Buddha 
As well as the perfected causal practices: 

This can be heard by Ineffable Light. 


Furthermore, the footstep-following spirit Precious Symbol found 
the door of liberation raining jewels all over, producing bountiful joy. 
The footstep-following spirit Lotus Light found the door of liberation 
showing the Buddha seated on a lotus throne of lights of all colors, 
causing delight to those who sec. The footstep-following spirit Su- 
preme Flower Topknot found the door of liberation setting up the 
sanctuaries and assemblies of all Buddhas in every moment of thought. 
The footstep-following spirit Embodying All Beautiful Visions found the 
door of liberation pacifying and harmonizing countless sentient beings 
at every step. The footstep-following spirit Exquisite Gem Star Banner 
found the door of liberation in every moment of thought magically 
producing various lotus-like webs of light, everywhere raining showers 
of jewels producing marvelous sounds. The footstep-following spirit 
Joyfully Uttering Sublime Sounds found the door of liberation pro- 
ducing boundless oceans of joy. The footstep-following spirit Sandal- 
wood Tree Light found the door of liberation awakening the assemblies 
at all sites of enlightenment with a fragrant breeze. The footstep- 
following spirit Lotus Light found the door of liberation emanating light 
from every pore intoning the subtle sounds of truth. The footstep- 
following spirit Subtle Light found the door of liberation producing from 
the body webs of various lights illumining everywhere. The footstep- 
following spirit Collection of Fine Flowers found the door of liberation 
enlightening all beings and causing them to develop oceans of virtues. 

At that time the footstep-following spirit Precious Symbol, imbued 
with the Buddha’s power, surveyed all the assembled footstep-following 
spirits and said in verse, 


Buddha practiced for innumerable eons, 

Making offerings to all the Buddhas, 

His mind always joyful, never wearied, 

His joy as deep and vast as the sea. 

His spiritual powers, active every moment, are immeasurable — 
He produces lotuses of various fragrances. 

With Buddhas sitting on them, traveling all over: 

Lotus Light sees it all. 



126 


The Flower Ornament Scripture 


The teaching of the Buddhas is thus: 

The vast assemblies fill all directions; 

They show mystic powers which can’t be assessed: 

This Supreme Flower clearly perceives. 

In all places in the ten directions, 

With every step he takes 
He can develop all beings: 

This Beautiful Visions understands. 

He manifests bodies numerous as beings; 

Each of these bodies fills the universe. 

All shedding pure light and showering jewels: 

This liberation Star Banner enters into. 

The realm of the Buddha has no bounds; 

He showers the rain of truth, filling all — 

Seeing the Buddha, the masses rejoice: 

This is what’s seen by Sublime Sound. 

The Buddha’s voice is equal in extent to space — 

All sounds and voices are contained therein; 

It tames sentient beings, extending to all: 

Thus can Sandalwood hear. 

All his pores emit magical sounds 
Extolling the names of Buddhas of all times; 

All who hear these sounds arc delighted: 

Thus docs Lotus Light see. 

The disguised appearances of the Buddha are inconceivable — 
His physical forms are like the ocean, 

Causing all to see according to mentality: 

This is what Subic Light apprehends. 

Displaying great mystic powers everywhere, 

He enlightens all beings: 

Fine Flowers, seeing this truth, 

Becomes joyful at heart. 


Furthermore, the multiple-body spirit Realm of Pure Joy found the 
door of liberation remembering the ocean of Buddha’s ancient vows. 
The multiple-body spirit Light Illumining All Directions found the 
door of liberation of light shining everywhere on boundless worlds. 
The multiple-body spirit Oceanic Sound Conquering found the door of 



The Wonderful Adornments of the Leaders of the Worlds 127 

liberation of a great sound awakening all beings and causing them to be 
happy and harmoniously tranquil. The multiple-body spirit Pure Flower 
Adorned Topknot found the door of liberation of a body like space, 
omnipresent. The multiple-body spirit Infinite Dignified Postures found 
the door of liberation showing all sentient beings the realm of the 
Buddhas. The multiple-body spirit Array of Supreme Light found the 
door of liberation causing all famished sentient beings to be physically 
healthy and strong. The multiple-body spirit Fragrant Clouds of Pure 
Light found the door of liberation clearing away all sentient beings’ 
defiling afflictions. The multiple-body spirit Guardian Sustaincr found 
the door of liberation overturning all sentient beings’ ignorant, foolish, 
maniacal actions. The multiple-body spirit Ubiquitous Shepherd found 
the door of liberation manifesting adornments in the palaces of all 
world leaders. The multiple-body spirit Immutable Light found the 
door of liberation embracing all sentient beings and causing them to 
produce pure roots of goodness. 

At that time the multiple-body spirit Realm of Pure Joy, empowered 
by the Buddha, looked over all the multiple-body spirits and said, 


I remember, countless cons ago, 

A Buddha, Sublime Light, appeared in the world; 

This World Honored One, in the presence of that Buddha, 
Vowed to attain enlightenment, and served all Buddhas. 

Buddha’s body emits great light, 

Which fills the entire cosmos; 

When beings encounter it, their minds are subdued: 

This is seen by Illumining All Directions. 

Buddha’s voice makes all countries tremble; 

Every sphere of sound 

Awakes all beings without exception: 

Conqueror, hearing, rejoices at heart. 

The Buddha body is pure, ever calm, 

Manifesting all forms, yet without any signs, 

Abiding this way everywhere in the world: 

This is the approach of Pure Flowers. 

The Guide is so inconceivable, 

Causing all to see according to their minds — 

Sometimes sitting, or walking, or standing: 

Infinite Dignified Postures understands this. 



1 28 


The Flower Ornament Scripture 


A Buddha is hard to meet even in a million eons — 

He appears in the world to give help freely. 

Causing beings to be free from the pains of destitution: 

Here is where Supreme Light Array enters. 

Each of the Buddha’s teeth 

Emits blazing clouds of light, as from a fragrant lamp 
Destroying the illusions of all sentient beings: 

Undefiled Clouds sees in this way. 

Beings’ attachments and delusions are multiple barriers — 

They follow demons in their ways, always involved in routines; 
Buddha shows them the way to liberation: 

Guardian Sustainer can understand this. 

I see the independent power of Buddha, 

His light filling the universe; 

In royal palaces he edifies beings: 

This is the realm of the Ubiquitous One. 

Beings are deluded, full of miseries — 

Buddha is in their midst, always saving, 

Causing delusions to vanish and joy to abound: 

This is what’s seen by Immutable Light. 


Furthermore, the thunderbolt-bearing spirit Demigod of Wonderful 
Form found the door of liberation seeing the Buddha manifest a body 
of infinite physical forms. The thunderbolt-bearing spirit Banner of 
Swiftness of the Sun found the door of liberation of each hair of the 
buddha-body radiating clouds of various light beams, like the sun. The 
thunderbolt-bearing spirit Light of the Flowers of the Polar Mountain 
found the door of liberation of great mystic powers manifesting innu- 
merable bodies. The thunderbolt-bearing spirit Pure Sound of Clouds 
found the door of liberation of infinite sounds corresponding to all 
species. The thunderbolt-bearing spirit Great-Armed God found the 
door of liberation appearing as the leader in all worlds and awakening 
sentient beings. The thunderbolt-bearing spirit Delightful Light found 
the door of liberation revealing all the different aspects of the Buddha’s 
teachings. The thunderbolt-bearing spirit Sound of Thunder in Great 
Trees found the door of liberation bringing together all the tree spirits 
with delightful ornaments. The thunderbolt-bearing spirit Lion King 
Light found the door of liberation fulfilling and clearly understanding 
the Buddha’s vast array of blessings. The thunderbolt-bearing spirit 
Auspicious Eye of Intense Flames found the door of liberation observ- 
ing the minds of sentient beings on dangerous paths and manifesting a 



The Wonderful Adornments of the Leaders of the Worlds 129 

magnificently adorned body for them. The thunderbolt-bearing spirit 
Lotus Jewel Topknot found the door of liberation showering every- 
where the jewel topknots adorning all enlightening beings. 

At that time the thunderbolt-bearing spirit Demigod of Wonderful 
Form, empowered by the Buddha, said in verse, 


Observe the King of Truth — 

The teaching of the King of Truth is thus. 
His physical forms have no bounds, 
Manifesting throughout the world. 

Each of the Buddha’s hairs 
Is an inconceivable act of light, 

Like the clear orb of the sun 
Illuminating all lands. 

The spiritual powers of the Buddha 
Pervade the entire cosmos — 

In the presence of all sentient beings, 

He manifests infinite bodies. 

The sound of the Buddha’s teaching 
Is heard in all quarters; 

According to the type of being. 

He satisfies all their minds. 

The masses see the honored sage 
In the palace in the world 
For the sake of all the living 
Expounding the great teaching. 

In the whirlpool of the ocean of truth, 
With all kinds of different doctrines, 
Various appropriate techniques, 

He teaches without end. 

Those boundless great techniques 
Respond to all the lands; 

Those who meet the Buddha’s light 
All sec the Buddha-body. 

Having served all the Buddhas, 

Many as atoms in a billion lands, 

His virtue is as vast as space, 

Looked up to by all. 



130 


The Flower Ornament Scripture 


His mystical power is impartial. 

Appearing in all lands; 

While sitting at rest in the sublime enlightenment site 
He appears before all sentient beings. 

Blazing clouds illumining all 
With various spheres of light 
Extending throughout the universe, 

Showing where the Buddha acts. 


Furthermore, the enlightening being Universally Good entered into 
the ocean of techniques of inconceivable doors of liberation, and en- 
tered into the ocean of virtues of the Buddha. That is to say, there was 
a door of liberation called purifying all buddha-lands, pacifying the 
sentient beings and causing them all to be ultimately emancipated. 
There was a door of liberation called going to all realms of complete 
virtues cultivated by all the Buddhas. There was a door of liberation 
called the great ocean of vows defining the stages of all enlightening 
beings. There was a door of liberation called everywhere manifesting 
infinite bodies, numerous as atoms in the cosmos. There was a door of 
liberation called explaining an inconceivable number of different names 
throughout all lands. There was a door of liberation called showing all 
the boundless realms of enlightening beings’ psychic powers in all 
atoms. There was a door of liberation named showing the events of the 
formation and decay of the ages of past, present, and future, in the 
space of an instant. There was a door of liberation named showing the 
oceans of faculties of all enlightening beings, each entering their own 
spheres. There was a door of liberation named ability to make various 
bodies appear by mystic powers all throughout the boundless cosmos. 
There was a door of liberation called showing the processes of all 
enlightening beings’ practices, entering into the great techniques of 
universal knowledge. 

At that time, the enlightening being Universally Good, by virtue of his 
own accomplishment, and also receiving the spiritual power of the 
Buddha, having looked over the ocean of all the assemblies, spoke these 
verses, 


The immense, vast fields adorned by the Buddha 
Arc equal in number to all atoms; 

Pure children of Buddha fill them all, 

Raining the inconceivable, most sublime teaching. 

As in this assembly we see the Buddha sitting, 

So it is also in every atom; 



The Wonderful Adornments of the Leaders of the Worlds 131 

The Buddha-body has no coming or going. 

And clearly appears in all the lands there are. 

Demonstrating the practices cultivated by enlightening beings, 
The various techniques of innumerable approaches to their stages, 
Expounding as well the inconceivable truth, 

He causes the Buddha-children to enter the realm of reality. 

Producing phantom buddhas numerous as atoms, 

Corresponding to the inclinations of all beings’ minds. 

The expedient doors into the profound realm of truth, 
Boundlessly vast, all he expounds. 

The Buddha’s names are equal to the worlds, 

Filling all lands in the ten directions; 

None of his methods are employed in vain: 

He tames sentient beings and purifies all. 

The Buddha, in every atom, 

Displays infinite great mystic powers — 

Sitting in each on the enlightenment site, 

He speaks of past Buddhas’ enlightening deeds. 

All immense eons of past, present, and future, 

Buddha reveals in every instant — 

All the events of their formation and decay 
His inconceivable knowledge comprehends. 

The congregation of Buddha’s children is endlessly vast; 

But though they try together to fathom Buddha’s state, 

The teachings of the Buddhas have no bounds — 

To thoroughly know them all is most difficult. 

Buddhas like space, without discrimination, 

Equal to the real cosmos, with no resting place, 

Phantom manifestations circulate everywhere, 

All sitting on enlightenment sites attaining true awareness. 

Buddha teaches widely, with wonderful voice — 

All stages of enlightenment are thoroughly clear. 

Appearing before each sentient being, 

He gives all the Buddha’s equal truth. 


Furthermore, the enlightening being Sublime Light of Pure Virtue, 
the great spiritual hero, found the door of liberation going to all 



132 


The Flower Ornament Scripture 


assemblies of enlightening beings in the ten directions and adorning the 
sites of enlightenment. The enlightening being Light of the Supreme 
Lamp of Universal Virtue found the door of liberation in a single 
instant showing endless entrances to attainment of true awakening, 
teaching and developing inconceivable worlds of sentient beings. The 
enlightening being Lion Banner of Universal Light found the door of 
liberation cultivating the enlightening beings’ adornments of blessings 
and virtue, producing all buddha-lands. The enlightening being Subtle 
Light of Flames of Universal Jewels found the door of liberation observ- 
ing the realms of the Buddha’s mystic powers, without confusion. The 
enlightening being Banner of Oceans of Qualities of Universal Sounds 
found the door of liberation showing the adornments of all buddha- 
fields in one congregation at a site of enlightenment. The enlightening 
being Light of Universal Knowledge Illumining the Realm of Buddha- 
hood found the door of liberation following the Buddha investigating 
the most profound and enormously vast matrix of the cosmos. The 
enlightening being Light of Inexhaustible Virtue of Universal Purity 
found the door of liberation entering into all mundane activities and 
producing the boundless practices of enlightening beings. The enlighten- 
ing being Universal Supreme Light found the door of liberation able to 
manifest the spheres of all Buddhas within the formless realm of truth. 

At that time the enlightening being Sublime Light of Pure Virtue, the 
spiritual hero, empowered by the Buddha, looked over the ocean of 
liberation doors of all the enlightening beings and said in verse. 


All lands there be in the ten directions 
Are beautified and purified, all in an instant. 

By the sublime voice turning the wheel of truth 
Throughout the world, without an equal. 

The realm of the Buddha has no bounds — 

In an instant the cosmos is filled; 

In every atom he sets up an enlightenment site, 
Proving enlightenment in all, creating mystic displays. 

Buddha cultivated practices in the past 
Extending through countless eons 
Adorning all buddha-fields, 

Appearing unhindered, like space. 

The Buddha’s spiritual powers are unlimited. 

Filling the boundless reaches of all time — 

Even if one spent countless eons constantly 
Observing, one would never be wearied or jaded. 



The Wonderful Adornments of the Leaders of the Worlds 


133 


Observe the realms of Buddha’s mystic power — 

All lands in all quarters are beautifully pure: 

He appears therein, in every one. 

Instantaneously changing, in infinite forms. 

If you observe the Buddha for countless ages 
You won’t apprehend even the extent of one hair — 

The Buddha’s boundless doors of techniques 
Illumine inconceivably many fields. 

Buddha, in past ages in the world. 

Served an infinite ocean of Buddhas; 

Therefore all beings are like river rapids 

Coming to make offerings to the World Honored One. 

The Buddha appears everywhere, 

In infinite lands in each atom, 

The realms therein being all infinite too; 

In all he abides for endless eons. 

Buddha of yore for the sake of all beings 
Cultivated an ocean of boundless compassion, 

Entering birth and death along with all beings, 

Teaching the masses, making them pure. 

Buddhas abide in the matrix of the cosmos of real thusness — 
Signless, formless, free from all taints. 

When beings observe Buddha’s various bodies, 

All their troubles and pains then dissolve. 


Furthermore, the enlightening being Great Brilliance of the Moon 
Reflected in the Ocean, the great spiritual hero, found the door of 
liberation producing the means of transcendence pertaining to each 
stage of enlightenment, thereby edifying sentient beings and purifying 
all buddha-lands. The enlightening being Undefiled Treasury of Light 
of Oceans of Cloudhke Sounds found the door of liberation in every 
instant of awareness entering into the various distinctions of all objective 
realms. The enlightening being Topknot Born of Wisdom found the 
door of liberation revealing pure great virtues to all sentient beings 
when they first arrive at the site of enlightenment. The enlightening 
being Brave Lotus Topknot found the door of liberation revealing all 
the Buddha teachings to sentient beings in accord with their infinite 
faculties and understandings. The enlightening being Sun Banner of 
Clouds of Universal Knowledge found the door of liberation develop- 
ing the knowledge of buddhahood, abiding forever. The enlightening 



134 


The Flower Ornament Scripture 


being Greatly Persevering with Indestructible Courage found the door 
of liberation of power to enter into all the boundless symbols of the 
teachings. The enlightening being Banner of Light of Fragrant Flames 
found the door of liberation showing how all the present Buddhas first 
began enlightening practice, and on through to their final consumma- 
tion of the body of knowledge and wisdom. The enlightening being 
Deep Beautiful Sound of Great Enlightened Virtue found the door of 
liberation peacefully abiding in the ocean of all the great vows of 
Vairocana, the Illuminator. The enlightening being Born of Wisdom 
with the Light of Great Virtue found the door of liberation revealing 
the most profound realm of the Buddha, which pervades the cosmos. 

At that time the enlightening being Great Brilliance of the Moon 
Reflected in the Ocean, empowered by the Buddha, observed the ocean 
of arrays of all the hosts of enlightening beings and said in verse, 


The transcendent means and the stages of enlightenment, 
Vast, inconceivable, are all fulfilled: 

Infinite sentient beings subdued and harmonized, 

All buddha-lands arc pure. 

As Buddha teaches in the worlds of beings, 

All lands in the ten directions are filled: 

In an instant of thought he turns the wheel of truth, 
Accommodating it to all states of mind. 

Buddha, over countless vast eons, 

Lias appeared everywhere before sentient beings; 
According to his past cultivation, 

He shows his purified realm of action. 

I see everywhere in all directions 

And see the Buddhas showing mystic powers, 

All sitting in sanctuaries realizing enlightenment, 
Surrounded by listening crowds. 

The immense radiance of Buddha’s reality body 
Can appear in the world through expedient means, 
According with the inclinations of all beings’ minds, 
Raining the teachings to suit their faculties. 

The impartial, signless body of true suchness, 

The pure reality-body of untainted light; 

With knowledge and calm, with innumerable bodies, 

He preaches the truth, adapting to all. 



The Wonderful Adornments of the Leaders of the Worlds 


135 


The powers of the King of Truth are all pure, 

His knowledge and wisdom like space, unbounded; 

He reveals all without any concealment, 

Causing all beings to be enlightened. 

In accord with what Buddha cultivated 
Up to his perfection of all knowledge. 

Now he radiates light through the cosmos 
Showing it all therein. 

Buddha shows mystic powers through his original vow. 
Illuminating all in the ten directions; 

What the Buddha practiced of yore, 

All is expounded in these networks of light. 

There is no end of worlds in all directions — 

No equals, no bounds, each one distinct. 

Buddha’s unhindered power emits a great light 
Clearly revealing all of those lands. 


At that time the Buddha’s lion seat, its round platform of exquisite 
flowers of many jewels, its base, steps, doors, and all its embellishments, 
each produced as many great enlightening beings as there are atoms in a 
buddha-land. Their names were Oceanic Wisdom, Sovereign King of 
Occult Powers; Thunder Shaking All; Topknot of Lights of Many 
Jewels; Bold Intelligence of the Sun of Knowledge; Seal of Knowledge 
Made of Jewels of Inconceivable Qualities; Hundred Eye Lotus Topknot; 
Light Spheres of Golden Flames; Universal Sound of the Cosmos; 
Cloud Sound Pure Moon; Banner of Light of Benevolent Courage: 
these were the leaders, and there were as many of them as atoms in 
many buddha-lands. 

At the same time as they appeared, these enlightening beings each 
produced clouds of various offerings: for example, clouds of flowers of 
all jewels, clouds of all subtle fragrances of lotus blossoms, clouds of 
orbs of jewel lights, clouds of fragrant flames of boundless realms, 
clouds of jewel-like light spheres from the treasury of the sun, clouds of 
all pleasing musical sounds, clouds of flame’s of light from all jewel 
lamps, with boundless colors and forms, clouds of branches, flowers, 
and fruits from trees of many jewels, clouds of regal jewels with 
inexhaustible pure radiance, clouds of all the finest decorative gems; 
there were as many such clouds of various offerings as there are atoms 
in a buddha-world. Each of those enlightening beings produced such 
clouds of offerings unceasingly, raining on the oceanic assemblies at all 
enlightenment sites. 

Having manifested these clouds, they circled the Buddha to the right. 



136 


The Flower Ornament Scripture 


circling him countless hundreds and thousands of times. In whatever 
direction they came from, there, not far from the Buddha, they magi- 
cally produced innumerable lotus lion seats of various jewels, and each 
sat crosslegged thereon. 

The spheres of actions of these enlightening beings were pure and 
vast as the sea. They had attained the state of universality of illumination 
of knowledge and wisdom. Following the Buddhas, they were unhin- 
dered in their actions. They were able to enter the ocean of all principles 
of discernment and elucidation, and had mastered the teaching of incon- 
ceivable liberation. They dwelt in the state of all-sidedness of the Buddhas. 
They had already mastered all techniques of concentration formulae, 
and were able to contain the ocean of all the teachings. They dwelt in the 
stage of equanimous knowledge of past, present, and future. They had 
attained the immense joy of profound faith. Their boundless stores of 
blessings were most pure. They observed everywhere in space through- 
out the cosmos. They diligently made offerings to all Buddhas appear- 
ing in any land in all worlds. 

At that time, the enlightening being Oceanic Wisdom, Sovereign 
King of Occult Powers, the great spiritual hero, empowered by the 
Buddha, surveyed the oceans of masses at the scene of enlightenment 
and said in verse, 


Buddha knows what all Buddhas have realized — 
Unhindered as space, he illumines all, 

His light pervading countless lands everywhere. 

He sits amidst the hosts, all magnificently pure. 

The Buddha’s virtues cannot be measured; 

They fill all the cosmos in every direction. 

Sitting under every enlightenment tree, 

All the great powers assemble like clouds. 

Buddha has such spiritual powers, 

Manifesting infinite forms at once. 

The Buddha’s sphere is beyond bounds — 
Individuals see according to their liberation. 

Buddha passed oceans of eons 
Working in all realms of being 
Teaching creatures by various means. 

Having them accept and practice enlightening ways. 

Vairocana, replete with magnificent refinements. 

Sits on a lotus-bank lion scat. 

All the assembled hosts arc pure; 

Silently all gaze in respect. 



The Wonderful Adornments of the Leaders of the Worlds 


137 


The banks of jewels radiate light, 

Emitting boundless clouds of fragrant flames; 

Countless flower garlands are draped around: 

On such a seat does the Buddha sit. 

Various adornments decorate its glorious facades; 
Constantly emitting lamp-light clouds of fragrant flames, 
Immensely vast, blazing, illumining all: 

The Sage sits upon supreme embellishments. 

Beautiful windows of various jewels. 

Draped with lotuses of exquisite gems, 

Always producing sublime sounds delighting all hearers: 
Thereon Buddha sits, most radiant of all. 

A jewel crescent supports the scat, shaped like a half-moon; 
Diamond is its pedestal, its color blazing bright; 
Enlightening beings constantly circle it: 

Buddha is most radiant among them. 

His various mystic displays fill the ten directions, 
Expounding the far-reaching vows of the Enlightened One: 
All reflected images appear therein; 

It is on such a scat the Buddha calmly sits. 


At that time the great enlightening being Thunder Shaking All, 
empowered by the Buddha, looked over all the assembled hosts and 
said, 


Buddha accumulated enlightenment practices, 

Making offerings to infinite Buddhas everywhere. 
Sustained by the power of the Enlightened One, 

None do not see him on his seat. 

Jewels of fragrant flames, fulfilling all wishes, 

Encrust the Buddha’s flower lion throne; 

Various adornments, all appearing as reflections. 

Are clearly seen by all the hosts. 

Buddha’s throne displays magnificent forms; 

Instant to instant their colors and types each differ. 
According to the differences in beings’ understandings 
Each sees the Buddha thereupon. 



138 


The Flower Ornament Scripture 


Jewel branches hanging down, webs of lotus flowers, 

As the flowers open, enlightening beings emerge, 

Each producing sublime, pleasing voices 
Praising the Buddha on his throne. 

Buddha’s virtues are extensive as space — 

All adornments are born from them. 

The embellishing features of each particular state 
No sentient beings can comprehend. 

Diamond is the ground, indestructible — 

Vast, pure, level, and even. 

Nets of pearls hang in the sky, 

All around the enlightenment tree. 

The infinite colors of the ground are all distinct; 

Gold dust is spread all around, 

Flowers and jewels strewn about. 

All beautifying Buddha’s throne. 

Earth spirits dance with joy. 

With infinite manifestations in an instant. 

Creating clouds of adornments everywhere. 

While remaining reverently gazing at Buddha. 

Jewel lamps, immensely large, shining extremely bright. 
Fragrant flames and swirling light never ending, 

These manifestations differ according to the time; 

Earth spirits make offerings of these. 

All the adornments existing 

In every single land 

Appear at this enlightenment scene 

By the mystic power of Buddha. 


Then the great enlightening being Jewel Light Topknot, empowered 
by the Buddha, surveyed the oceanic masses at the site of enlighten- 
ment and said. 


When the Buddha was cultivating practice in the past. 
He saw the various buddha-lands, all fully complete. 
The lands he saw this way were endless: 

All of them appear at this enlightenment scene. 



The Wonderful Adornments of the Leaders of the Worlds 


139 


The Buddha’s enormous spiritual power 
Sheds light showering gems everywhere: 

This treasury of jewels is scattered over the site, 
Beautifying the ground all around. 

Buddha’s blessings and mystical powers 
Adorn everywhere with precious gemstones; 

The ground and the enlightenment tree 
Alternately emit light and sound expressing the truth. 

Precious lamps, infinite, rain from the sky, 

Studded with regal sapphires. 

All emitting subtle sounds speaking truth: 

This the earth spirits cause to appear. 

The jewel ground manifests ubiquitous clouds of light, 
Jewel lamps blaze bright as lightning, 

Jewel nets hung afar cover above, 

Jewel boughs variously draped make decorations. 

Look over the entire ground — 

Adorned with various beautiful jewels. 

It shows beings the ocean of actions, 

Causing them to comprehend the real nature of things. 

The enlightenment trees in all the spheres 

Of all the Buddhas everywhere 

All appear at the enlightenment site, 

Expounding the Buddha’s pure teaching. 

In accord with the inclinations of beings’ minds 
The ground produces wonderful sounds. 

Conforming to what the Buddha would preach at his seat, 
Each of the teachings fully explained. 

The ground constantly produces subtle, fragrant light; 

In the light are chanted pure clear sounds: 

If any beings arc able to receive the teaching, 

It causes them to hear, and their afflictions vanish. 

Each adornment is fully complete 

And could not be described in a million years. 

The Buddha’s mystic power extends everywhere: 

That’s why the ground is beautifully pure. 



140 


The Flower Ornament Scripture 


Then the great enlightening being Bold Intelligence of the Sun of 
Knowledge, empowered by the Buddha, looked over all the multitudes 
assembled on the scene and said in verse. 


Buddha sits in the hall of truth with steady gaze, 
Brilliantly lighting up the palace. 

In accordance with the dispositions of all beings 
His body appears throughout all lands. 

The Buddha’s palace is beyond conception. 

Adorned with stores of precious jewels, 

Each decoration shining with light; 

Sitting there, the Buddha is most conspicuous of all. 

With pillars of jewels of various hues, 

Chimes of real gold hanging like clouds, 

Jewel stairways in rows on four sides, 

The gates open in every direction. 

Arrays of banners of flowery silk, 

Jewel trees with decorated branches and boughs, 
Garlands of pearls draped on all sides; 

The Ocean of Wisdom sits calmly therein. 

Nets of jewels, exquisite fragrant banners, 

Brilliant lamps hung like clouds; 

Covered with various decorations. 

The world-transcending true knower sits within. 

Everywhere he manifests clouds of mystic displays. 
Those clouds teaching throughout the world, 
Harmonizing and calming down all sentient beings: 
All this appears from the Buddha’s palace. 

Trees of gems bloom with fine flowers 
Having no peer in all the world; 

The embellishments of the lands of all times 
Reveal their reflections therein. 

Everywhere there are heaps of jewels; 

Their light blazes in countless hues. 

Gates and doors open at intervals all around; 

The beams and ceiling are especially beautiful. 

The Buddha’s palace is inconceivable; 

Its pure radiance contains every form — 



The Wonderful Adornments of the Leaders of the Worlds 


141 


In it appear all palaces, 

A Buddha sitting in each. 

The Buddha’s palace is boundless; 

The Naturally Awakened One abides therein. 
All the masses from all ten directions 
Come gather around the Buddha. 


Then the great enlightening being Seal of Knowledge Made of Jewels 
of Inconceivable Qualities, empowered by the Buddha, looked over all 
the oceans of beings gathered at the scene of enlightenment and said in 
verse, 


The Buddha cultivated an ocean of blessings, 

Many as the atoms in all lands; 

Produced by the powers of his mind and will. 

The enlightenment site is pure, without any taint. 

Wish-fulfilling jewels are the roots of the trees, 

Diamond are their trunks; 

Nets of jewels cover them 
And a rich fragrance surrounds. 

The tree branches are adorned by all kinds of gems. 

The limbs are of precious stone, soaring high; 

The branches and twigs hang thickly, like heavy clouds: 
Underneath sits Buddha on the enlightenment site. 

The site of enlightenment is unthinkably vast: 

The trees surround it, covering all; 

The dense foliage and luxurious flowers mutually cover and 
reflect, 

While in the flowers grow gemstone fruits. 

From among all the branches emanate beautiful lights 
Illuminating the whole enlightenment scene; 

Pure, bright, inexhaustible. 

This appears by the power of Buddha’s vows. 

Banks of precious stones are the flowers, 

Reflections shining like patterned clouds; 

The encircling trees perfume all around: 

The enlightenment site’s adorned everywhere. 



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The Flower Ornament Scripture 


Sec in the site of the Buddha’s enlightenment 
Lotuses and jewel nets, all pure; 

Flames of light in whorls appear from here. 

Music of bells and chimes comes from the clouds. 

All the wonderfully adorned trees 

Existing in all lands 

Appear in the enlightenment tree; 

Buddha, beneath it, sheds all defilement. 

The site of enlightenment is made of vast blessings; 

The tree branches rain jewels without end. 

In the jewels appear enlightening beings. 

Going everywhere to serve the Buddhas. 

The realm of the Buddhas is inconceivable; 

They cause all the trees there to produce music — 

In accord with the enlightened way developed by Buddha, 
The hosts of beings, hearing the music, can see it all. 


Then the great enlightening being Hundred Eyes Lotus Topknot, 
empowered by the Buddha, surveyed all the assemblies at the scene of 
enlightenment and said, 


All the jewels emit wondrous sounds 
Extolling the names of Buddhas of all times. 

The deeds of those Buddhas’ mystical powers 
Can all be viewed in this enlightenment scene. 

Flowers bloom in profusion, like parti-colored cloth; 

Clouds of light flow in all directions: 

The spirits of enlightenment trees bring these to the Buddha, 
With single-minded devotion making offerings of them. 

Flames of jewel light all form banners; 

From the banners burst forth sublime fragrances, 

The fragrances perfuming all the congregations — 

Therefore the place is all beautifully pure. 

Lotuses hang down, with light of golden hue, 

The light intoning clouds of Buddha’s wondrous voice, 
Covering all the lands in all directions, 

Extinguishing the fires of sentient beings’ torments. 



The Wonderful Adornments of the Leaders of the Worlds 


143 


The independent power of Enlightenment Tree King 
Constantly radiates light extremely pure; 

The assembled masses in the ten directions have no bounds, 
Yet all of them appear reflected in the enlightenment scene. 

The light flames of the jewel branches are like bright lamps; 
Their light emanates sound declaring the great vow — 

What the Buddha practiced of yore in all states of being 
Is fully expounded therein. 

Under the tree are spirits, as many as atoms in the land, 

All staying together at this enlightenment site. 

Each before the Buddha’s enlightenment tree 
Continuously expounding the liberation doors. 

Buddha practiced many deeds of yore. 

Making offerings to all the enlightened: 

His practices as well as his fame 
All appear within the jewels. 

Everything in the scene produces wonderful sound — 

The sound is vast, pervading the ten directions; 

If any beings can hear the teaching. 

It civilizes them and makes them pure. 

The Buddha in the past cultivated 
Infinite embellishments, all; 

All the adornments, innumerable kinds, 

Of every enlightenment tree. 


Then the great enlightening being Light Spheres of Golden Flames, 
empowered by the Buddha, looked over all the assemblies at the scene 
of enlightenment and said. 


Buddha cultivated enlightening practices, 

Comprehending all things, 

Clarifying the true and the false; 

This is the Buddha’s first power of knowledge. 

As in the past he observed the nature of all things equally, 
He clarified the ocean of all doings: 

Thus now in the nets of light 

He can tell it all, throughout all quarters. 



144 


The Flower Ornament Scripture 


In past eons he developed great techniques 
For guiding beings according to their faculties, 

Causing all their minds to be pure; 

Thus was Buddha able to perfect the knowledge of potentials. 

As the understanding of sentient beings is not the same. 

And their inclinations and actions are different, 

He teaches them according to their needs: 

Buddha can do this by his powers of knowledge. 

Comprehending the oceans of lands in all directions, 

All the worlds of beings they contain, 

Buddha’s knowledge is equanimous, like space: 

All he can show within a pore. 

Buddha knows the outcome of all acts, 

Comprehending past, present, and future instantly; 

The lands, ages, beings, and times of all regions: 

All he can reveal and make clear. 

Meditation states, liberations, and powers arc boundless, 

And so are trances and other techniques: 

Buddha shows them all to beings, gladdening them, 

Causing all to wash away the darkness of afflictions. 

Buddha’s knowledge is unhindered, comprehending all times; 
All he shows in an instant, in his hair pores: 

The Buddhas’ teachings, lands, and sentient beings: 

All these appear from his recollective power. 

Buddha’s eye is as vast as space; 

He secs the entire cosmos. 

In the unimpeded state, with unequalled function, 

All Buddhas can tell of this eye. 

All sentient beings are totally bound; 

All their intoxications and habits 

Buddha causes to be removed by his methods, 

Appearing throughout the world. 


Then the great enlightening being Universal Sound of the Cosmos, 
empowered by the Buddha, looked over the assembled beings at the 
site of enlightenment and said, 



The Wonderful Adornments of the Leaders of the Worlds 145 

The Buddha’s awesome spiritual powers pervade the ten directions, 
Their grandiose displays making no discrimination; 

The transcendent means, enlightening practices 
Fulfilled in the past — all they show. 

Of old he conceived compassion for beings 
And practiced transcendent generosity, 

Wherefore his body is most sublime. 

Gladdening all who see. 

In boundless eons past 

He cultivated transcendent self-control, 

So acquired a pure body all-pervading, 

Extinguishing the various torments of the world. 

He cultivated patience and tolerance, pure, 

Faithful to truth, without discrimination; 

So his physical form is perfect. 

Shedding light in all directions. 

He strove for boundless eons past, 

Able to overthrow the barriers of sentient beings; 

Therefore he can emanate bodies in all directions. 

All appearing under enlightenment trees. 

Buddha practiced, for long, long eons, 

Oceans of meditations, all of them pure: 

Thus he delights his beholders, 

Removing all taint of afflictions. 

Buddha mastered the ocean of practices. 

Fulfilling transcendent wisdom; 

Therefore he sheds light illumining all, 

Destroying the darkness of ignorance. 

Edifying beings by various means, 

He causes their practice to succeed; 

Traveling everywhere in the ten directions 
For endless eons, he never rests. 

Buddha practiced for boundless eons 
Purifying and mastering transcendent vows; 

Therefore he appears throughout the world 
Saving beings forever and ever. 

Buddha cultivated extensively for countless eons 
Transcendent power to deal with all truths; 



146 


The Flower Ornament Scripture 


Thus he has perfected natural power, 
Appearing throughout all lands. 

Buddha cultivated all-sided knowledge; 
The nature of his omniscience is like space: 
Therefore he has unhindered power 
Illuminating all lands in the ten directions. 


Then the great enlightening being Cloud Sound Pure Moon, empow- 
ered by the Buddha, looked over all the beings gathered at the enlighten- 
ment site and said, 


The realm of his spiritual powers is equal to space — 

No beings do not perceive them. 

The stages he perfected in his past practice 
Are fully explained in the jewels. 

Striving purely for countless eons, 

He entered the first stage, that of extreme joy; 

Producing the vast knowledge of the cosmos. 

He saw countless Buddhas of the ten directions. 

In the stage of purity amidst all things 

He observed standards of purity numerous as beings; 

Having practiced extensively for many eons. 

He served the boundless ocean of Buddhas. 

Accumulating virtue in the stage of radiance, 

His store of calm was firm and enduring; 

The vast cloud of teachings he had already learned: 

So it is told in the gemstone fruits. 

The incomparable stage of clear intellect like an ocean of flames — 
Comprehending situations, he gave rise to compassion, 

With an equal physical presence in all lands: 

These accomplishments of the Buddha are all expounded. 

Universal store of equanimity — the difficult to conquer stage; 
According with action and stillness, without contradiction, 

The realm of the Buddhist teaching is completely impartial; 

How the Buddha purified it, the jewels can tell. 

Far-reaching practice — the stage of oceanic wisdom, 

Totally comprehending all aspects of the teachings, 



The Wonderful Adornments of the Leaders of the Worlds 


147 


Appearing in all lands like space: 

The voice of these teachings comes from the trees. 

The body of space, pervading the cosmos, 

The lamp of wisdom, shining on all beings, 

All practical methods completely purified: 

His past long journey he causes to be told. 

Adorned by execution of all vows, 

Infinite oceans of lands arc all pure; 

Undisturbed by any discrimination, 

This peerless stage is fully explained. 

Mystic powers of infinite scope 

Enter the illumining power of the teachings; 

This pure stage of beneficent wisdom 
And its cons of practice are fully revealed. 

The far-reaching tenth stage of clouds of teaching 
Engulfs everything, pervading all space; 

The realm of the Buddha is told in the voice, 

This voice is the Buddha’s spiritual power. 


Then the great enlightening being Banner of Light of Benevolent 
Courage, empowered by the Buddha, surveyed the ten directions and 
said. 


Innumerable sentient beings are in the congregation; 
Their various minds of faith are all pure; 

All can enter into understanding of Buddha’s wisdom, 
And understand all states which adorn it. 

Each initiates pure vows and puts them into practice; 
All have made offerings to innumerable beings. 

They are able to see the real true body of Buddha 
As well as all his mystical displays. 

Some can see the Buddha's reality-body, 

Incomparable, unhindered, pervading everywhere: 

The nature of all the infinity of things 
Is in that body completely. 

Some see the Buddha’s sublime body of form, 

Its boundless physical characteristics blazing with light; 



148 


The Flower Ornament Scripture 


According to the different understandings of various beings, 

It transforms into various appearances, everywhere. 

Some see the body of unobstructed knowledge. 

Equal in all times, like space; 

According to the changes in beings’ inclinations, 

It causes them to see all kinds of differences. 

Some can understand the Buddha’s voice 
Pervading all lands in the ten directions; 

According to sentient beings’ abilities to understand, 

It produces verbal sounds for them, without any hindrance. 

Some see the Buddha’s various lights, 

Variously shining throughout the world; 

And some see too, in the Buddha’s light, 

Buddhas displaying their mystic powers. 

Some see Buddha’s oceans of clouds of light 
Issuing from his pores, of radiant hues. 

Showing the paths he practiced of yore. 

Causing beings to deeply believe and enter Buddha’s knowledge. 

Some see the Buddha’s adorning marks and blessings 
And see where the blessings come from — 

The oceans of transcendent means he practiced of old 
Are clearly seen in the Buddha’s marks. 

Buddha’s qualities cannot be measured; 

They fill the cosmos, without any bounds. 

These and the ranges of psychic powers 

These beings can expound through Buddha’s power. 


Then the ocean of worlds of arrays of flower banks, by the power of 
the Buddha, all shook in six ways, in eighteen manners: that is, they 
trembled, trembled all over, trembled all over in all directions; they 
welled up, welled up all over, welled up all over in all directions; they 
surged, surged all over, surged all over in all directions; they quaked, 
quaked all over, quaked all over in all directions; they roared, roared all 
over, roared all over in all directions; they crashed, crashed all over, 
crashed all over in all directions. 

These various world leaders each caused clouds of inconceivable 
offerings to appear, raining on the ocean of beings at the site of 
enlightenment: clouds of ornaments of all fragrant flowers; clouds of 
decorations of all precious stones; clouds of flower nets of all jewel 



The Wotiderjul Adornments of the Leaders of the Worlds 


149 


flames; clouds of spheres of light of jewels of boundless varieties; clouds 
of treasuries of pearls of all colors; clouds of all precious sandalwood 
scents; clouds of umbrellas made of all kinds of precious substances; 
clouds of diamonds with pure resonance; clouds of necklaces of jewels 
shining like the sun; clouds of banks of lights of all gemstones; clouds 
of all sorts of decorations. These clouds of adornments were infinite, 
inconceivably numerous. These world leaders each produced such clouds 
of offerings, showering upon the ocean of beings at the Buddha’s site of 
enlightenment, all reaching everywhere. 

As in this world the world leaders joyfully produced such offerings, 
so did all the world leaders in all worlds of the ocean of worlds of 
arrays of flower banks make such offerings. In each of their worlds 
there was a Buddha sitting on the site of enlightenment. The individual 
world leaders’ various resolutions of faith, foci of concentration, meth- 
ods of meditation, practice of methods assisting enlightenment, 
accomplishments, joys, approaches, understandings of the teachings, 
access to the realm of Buddha’s spiritual powers, access to the realms of 
Buddha’s abilities, entryways into the Buddha’s liberation, were the 
same as in the flower bank ocean of worlds in all the oceans of worlds 
in the entire space of the whole cosmos. 




BOOK TWO 

Appearance of the Buddha 


At THAT TIME the enlightening beings and the leaders of all the 
worlds formed these thoughts: “What are the stages of the Buddha? 
What are the vistas of the Buddha? What are the empowerments of 
the Buddha? What arc the acts of the Buddha? What are the powers 
of the Buddha? What are the fearlessnesses of the Buddha? What arc 
the meditations of the Buddha? What are the invincibilities of the 
Buddha? What arc the sense organs of the Buddha? What are the 
minds of the Buddha? What arc the lights of the Buddha’s body? 
What are the halos of the Buddha? What are the voices of the Buddha? 
What are the knowledges of the Buddha? O please, World Honored 
One, pity us and explain to us. Also, all the Buddhas of all oceans 
of worlds in the ten directions explain to the enlightening beings 
the oceans of worlds, the oceans of sentient beings, the oceans of 
Buddhas’ liberations, the oceans of Buddhas’ mystical displays, the 
oceans of Buddhas’ teachings, the oceans of Buddhas’ names, the 
oceans of Buddhas’ life spans, as well as the oceans of vows of all 
enlightening beings, the oceans of approaches of all enlightening 
beings, the oceans of aids to the Way of all enlightening beings, 
the oceans of all vehicles of enlightening beings, the oceans of ac- 
tivities of all enlightening beings, the oceans of emancipations of all 
enlightening beings, the oceans of psychic powers of all enlightening 
beings, the oceans of ways of transcendence of all enlightening beings, 
the oceans of stages of all enlightening beings, and the oceans of 
knowledge of all enlightening beings — please, O Buddha, Enlightened 
One, World Honored One, explain these for us too.” 

Then the enlightening beings, by mystical power, produced sound 
issuing spontaneously from the clouds of offerings, speaking verses: 


Countless cons of practice complete. 

You’ve become truly awake under the enlightenment tree: 


150 



Appearance of the Buddha 


151 


You appear universally to liberate beings, 

Like clouds filling all to the end of time. 

When beings have doubts, you put an end to them. 

Causing all to develop great faith and resolution; 
Everywhere removing unlimited suffering, 

You make all experience the peace of the Buddhas. 

An infinite number of enlightening beings 
Have all come here to behold you: 

Please explain the truth, eliminate doubt, 

According to our capacities to receive. 

How can we know the stages of the Buddhas? 

How can we observe the Buddha’s sphere? 

The empowerment of the Buddha has no bounds: 

Please show us this truth and purify us. 

What is the Buddha’s realm of action 
That can be entered by wisdom? 

Buddha’s power is pure and unlimited: 

Please show it to us enlightening beings. 

What are your vast meditation states? 

How do you purify fearlessness? 

Your mystic powers cannot be measured: 

Please explain in accord with beings’ dispositions. 

The Buddhas, kings of truth, are like the world leaders — 
Free wherever they go, none can constrain them: 

This and other great teachings 
Please expound for the benefit of all. 

How are the Buddha’s eyes innumerable. 

As also arc the other organs of sense? 

And how arc the minds also countless? 

Please show us a way to know about this. 

As are the oceans of worlds and oceans of beings. 

All oceans of arrangements in the cosmos. 

So are the oceans of Buddhas — unbounded: 

Please tell all to the children of Buddha. 

The ocean of transcendent ways, forever beyond conception, 
The ocean of techniques for universal liberation, 

The ocean of all the aspects of the teaching, 

Please expound at this enlightenment site. 



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The Flower Ornament Scripture 


At that point the Buddha, knowing what the enlightening beings 
were thinking, emitted a multitude of light rays from his teeth. Those 
light rays were as numerous as atoms in a buddha-field: they included, for 
example, light rays of flowers of jewels illumining everywhere; light 
rays producing various sounds adorning the universe; light rays draping 
subtle clouds; light rays showing the Buddhas of the ten directions 
sitting on their sites of enlightenment making mystical displays; light 
rays of umbrellas of clouds of flames of all jewels; light rays filling the 
universe without impediment; light rays adorning all buddha-fields; light 
rays setting up banners of pure diamonds; light rays adorning the scenes of 
enlightenment where hosts of enlightening beings were assembled; light 
rays with subtle vibrations intoning the names and epithets of all the 
Buddhas. There were as many such light rays as there are atoms in a 
buddha-field, and each individual ray had as many light beams accom- 
panying it. Those lights all contained all exquisite jewelhke hues, and 
they each illumined oceans of worlds as numerous as atoms in a billion 
buddha-lands. The congregations of enlightening beings in all the other 
oceans of worlds could see this Lotus Bank Array ocean of worlds within 
those lights. By the spiritual power of the Buddha, those lights, in the 
presence of all those enlightening beings, intoned these verses: 


Cultivating oceans of practices over countless eons, 

Making offerings to oceans of Buddhas everywhere. 

Teaching and liberating the oceans of all beings. 

Now fulfilling sublime enlightenment — The Universal Illuminator. 

From his pores come magic clouds 
With light shining through all quarters, 

Awakening those able to receive the teaching, 

Causing them to approach enlightenment, pure, unhindered. 

Buddha traversed all paths of existence. 

Teaching and developing the living beings; 

The mystic powers at his command are infinite: 

Instantly he causes all to be freed. 

The enlightenment tree of precious gems 
Is embellished with the finest adornments; 

Buddha truly awakes under it, 

Emanating light, majestically shining. 

The roar of his great voice fills all quarters, 

Preaching for all the way to great peace. 

According to the mental dispositions of beings. 

He wakes them by various means. 



Appearance of the Buddha 


153 


He practiced transcendent ways and fulfilled them, 

As many as atoms in a thousand lands. 

All the powers he has already attained; 

You all should go and pay him respect. 

Buddha-children of all quarters, as many as atoms of lands, 

All come together, with joy; 

Having showered clouds of offerings, 

Now they stand before Buddha with single-minded gaze. 

One tone of the Buddha contains an infinity. 

Able to expound the deep ocean of scriptures, 

Raining the sublime teaching in accord with all minds; 

That most honored human you all should go see. 

The vows of Buddhas of all times 
Are told under the enlightenment tree; 

All appear in an instant: 

Hurry to the Buddha’s spot. 

Vairocana’s great ocean of knowledge 
Shines from his face for all to see. 

Now, awaiting the gathering of the masses, he’s about to speak: 
Go see him and hear what he says. 


At that time, all the masses in the oceans of worlds in the ten 
directions, awakened by the Buddha’s light, all went to Vairocana 
Buddha’s place and made offerings. For example, to the east of this 
Flower Bank Array ocean of worlds there is an ocean of worlds called 
Array of Lotuses of Pure Light: among its world systems is a land 
called Diamond Mine of Jewel Necklaces; the Buddha there was called 
Infinite King Awakening Space with the Water of Truth; among that 
Buddha’s vast congregation was a great enlightening being named 
Lotus Banner Contemplating the Supreme Teaching who came to the 
Buddha with a group of enlightening beings as numerous as atoms in 
an ocean of worlds; each produced ten kinds of clouds of forms of 
enlightening beings, filling space and not dissolving. They also mani- 
fested ten kinds of clouds of jewel mountains, ten kinds of clouds of 
spheres of sunlight, ten kinds of clouds of jewel flower ornaments, ten 
kinds of clouds of music containing all tones, ten kinds of clouds of 
powder incense trees, ten kinds of clouds of myriad forms of perfume 
and incense, and ten kinds of clouds of trees of all kinds of fragrances. 
Clouds of offerings such as these, as many as atoms in an ocean of 
worlds, filled all of space, not dispersing. Having caused these clouds to 
appear, the enlightening beings bowed to the Buddha and offered them 



154 


The Flower Ornament Scripture 


to him. They then magically produced in the eastern quarter lion seats 
of banks of lights of various flowers and sat crosslegged on those seats. 

South of this Flower Bank ocean of worlds is an ocean of worlds 
called Mine of Ornaments of Radiance of Moons Made of All Jewels. 
Among its world systems is a land called Array of Boundless Light 
Spheres. The Buddha there was named Polar Mountain King with the 
Virtues of the Light of Universal Knowledge. Among that Buddha's 
immense congregation was an enlightening being named Wisdom Uni- 
versally Illumining the Ocean of Truths, who came to the Buddha 
along with a group of enlightening beings as numerous as atoms in an 
ocean of worlds; each produced ten kinds of clouds of jewels from 
mines of lights of all adornments, filling space without dispersing. 
They also manifested ten kinds of clouds of all-illumining regal jewels, 
raining all kinds of ornaments, ten kinds of clouds of blazing jewels 
intoning the names and epithets of the Buddhas, ten kinds of clouds of 
jewels expounding all the Buddhas’ teachings, ten kinds of clouds of 
jewel trees adorning the scene of enlightenment, ten kinds of jewel 
clouds of precious light projecting myriad phantom buddhas, ten kinds 
of jewel clouds displaying the forms of the adornments of all sites of 
enlightenment, ten kinds of jewel clouds of lamps of intense flames 
expounding the realm of the Buddhas, ten kinds of jewel clouds of 
forms of the palaces of infinite lands, and ten kinds of jewel clouds 
showing images of the Buddhas of past, present, and future. Jewel 
clouds such as these, as many as atoms in an ocean of worlds, all 
pervaded space without dispersing. Having caused these clouds to appear, 
the enlightening beings bowed to the Buddha and offered them to him; 
then each produced in the southern quarter lotus bank lion seats of 
sapphires and rose gold, then sat crosslegged on the seats. 

To the west of this Flower Bank ocean of worlds there is an ocean of 
worlds named Pleasant Jewel Light. Among the world systems therein 
is a land called Producing the Best Life-Supports. The Buddha there 
was named Array of Quality Jewels of Fragrant Flowers. Among the 
vast congregation of that Buddha was a great enlightening being called 
Universal Arrays of Moonlight’s Fragrant Flames, who, together with 
as many enlightening beings as atoms in an ocean of worlds, came to 
the Buddha, each producing ten kinds of clouds of mansions of all 
kinds of precious fragrant flowers, filling all space without dispersing. 
They also produced ten kinds of clouds of mansions of precious stones 
of boundless colors and forms, ten kinds of clouds of mansions of 
fragrant flames from precious lamps, ten kinds of clouds of mansions of 
all pearls, ten kinds of clouds of mansions of all precious flowers, ten 
kinds of clouds of mansions decorated with jewel ornaments, ten kinds 
of clouds of mansions manifesting the treasuries of lights of all adorn- 
ments in the ten directions, ten kinds of clouds of mansions of all kinds 
of embellishments from throughout the ten directions, ten kinds of 
clouds of mansions studded with all kinds of precious stones, and ten 



Appearance of the Buddha 


155 


kinds of clouds of mansions with gates of flowers and networks of 
chimes. These mansion clouds, as numerous as atoms in an ocean of 
worlds, all filled space without dispersing. Having caused these clouds 
to appear, the enlightening beings bowed to the Buddha and presented 
them as offerings; then they produced in the western quarter lion seats 
of great treasuries of gold leaves, and then sat crosslegged on these 
seats. 

To the north of this Flower Bank ocean of worlds there is an ocean of 
worlds called Treasuries of Light Spheres of Lapis Lazuli Lotuses. 
Among the world systems therein is a land called Array of Blue Lotuses. 
The Buddha’s name was King of Sound of the Banner of Universal 
Knowledge. Among that Buddha’s vast congregation was a great en- 
lightening being named Lion Stretch Light, who, with a group of 
enlightening beings as numerous as atoms in an ocean of worlds, came 
to the Buddha, each manifesting ten kinds of clouds of beautiful trees of 
all kinds of fragrant jewels, which filled space without dispersing. They 
also produced ten kinds of clouds of trees displaying arrays of all trees 
of infinite colors and forms, ten kinds of clouds of trees adorned with 
all flowers, ten kinds of clouds of trees adorned with spheres of light of 
the radiance of all jewels, ten kinds of clouds of trees adorned with 
physical forms of enlightening beings, perfumed with all kinds of 
sandalwood, ten kinds of clouds of trees inconceivably adorned with 
scenes of past sites of enlightenment, ten kinds of clouds of trees of 
sunlike light from treasuries of clothes made of all kinds of jewels, and 
ten kinds of clouds of trees emanating all kinds of pleasing sounds. 
Clouds such as these, numerous as atoms in an ocean of worlds, 
extended throughout space without dispersing. Having caused these 
clouds to appear, the enlightening beings bowed to the Buddha and 
presented them as offerings; then they each magically produced in the 
northern quarter lion seats of banks of lotuses with jewel lamps, and sat 
crosslegged on those seats. 

Northeast of this Flower Bank ocean of worlds there is an ocean of 
worlds called Rose Gold and Lapis Lazuli Banner. Among the world 
systems there is a land called Array of Jewels. The Buddha there was 
called Fearless Lamp of All Truths. Among that Buddha’s vast congre- 
gation was a great enlightening being called Inexhaustible Mine of 
Virtues of the Lamp of Supreme Light, who came, with as many 
enlightening beings as there are atoms in an ocean of worlds, to the 
Buddha, each producing ten kinds of clouds of lion thrones of stores of 
jewel lotuses of boundless forms, which filled space without dispersing. 
They also produced ten kinds of clouds of lion thrones of stores of 
lights of diamonds, ten kinds of clouds of lion thrones adorned with all 
kinds of decorations, ten kinds of clouds of lion thrones of banks of 
flames of lamps ringed with jewels, ten kinds of clouds of lion thrones 
showering jewel ornaments all over, ten kinds of clouds of lion thrones 
of treasuries of precious ornaments of all fragrant flowers, ten kinds of 



7 56 


The Flower Ornament Scripture 


clouds of lion thrones of mines of regal jewels showing the adornments 
of the seats of all Buddhas, ten kinds of clouds of lion thrones of 
treasuries of jewel branches and stems of trees of all kinds of precious 
stones, ten kinds of clouds of lion thrones of all arrays of ornaments, 
steps, and doors, and ten kinds of clouds of lion thrones of banks of 
lights adorned with gems and perfumes. Such clouds as these, as many 
as atoms in an ocean of worlds, all filled space without dispersing. 
Having caused these clouds to appear, the enlightening beings bowed to 
the Buddha and presented them to him as offerings. Then, in the 
northeast direction each magically produced a lion seat of jewel lotuses 
with banners of lights of precious stones and sat crosslegged thereon. 

Southeast of this Flower Bank ocean of worlds is an ocean of worlds 
called Gold Embellished Lapis Lazuli Light Shining Everywhere. Among 
its world systems is a land called Pure Fragrant Light. The Buddha 
there was named King of Profound Faith and Universal Joy. Among 
the Buddha’s vast congregation was a great enlightening being called 
Universal Light of the Lamp of Wisdom, who came to the Buddha 
along with a group of enlightening beings as numerous as atoms in an 
ocean of worlds, each producing ten kinds of clouds of drapes of all 
kinds of wish-fulfilling jewels, which filled all of space without dispersing. 
They also caused to appear ten kinds of clouds of drapes adorned with 
all flowers of sapphires, ten kinds of clouds of drapes of all fragrant 
jewels, ten kinds of clouds of drapes of lamps with jewel flames, ten 
kinds of clouds of drapes of regal jewels displaying the Buddhas’ 
spiritual powers expounding the teachings, ten kinds of clouds of 
drapes of gems in the forms of all clothing adornments, ten kinds of 
clouds of drapes of lights of masses of all jewels, ten kinds of 
clouds of drapes of sounds of chimes on jewel nets, ten kinds of clouds 
of drapes on jewel pedestals with lotus nets, and ten kinds of clouds of 
drapes displaying the forms of all inconceivable adornments. Clouds of 
drapes of jewels such as these, as many as atoms in an ocean of worlds, 
all filled space without dispersing. Having caused these clouds to appear, 
the enlightening beings bowed to the Buddha and presented them as 
offerings. Then, to the southeast, each magically produced a lion seat of 
banks of jewel lotuses and sat crosslegged thereon. 

Southwest of this Flower Bank ocean of worlds is an ocean of worlds 
called Sunlight Shining Everywhere; among its world systems is a land 
called Lion Sunlight. The Buddha there was called Sound of Light of 
Universal Knowledge. Among that Buddha’s vast congregation was a 
great enlightening being named Topknot of Flames of Radiant Flower 
Lights, who came to the Buddha with a group of enlightening beings, 
as many as there are atoms in an ocean of worlds, each manifesting ten 
kinds of clouds of parasols of beautiful ornamental jewels, filling space 
without dispersing. They also produced ten kinds of clouds of parasols 
of flowers of arrays of light beams, ten kinds of clouds of parasols of 
treasures of pearls of boundless colors, ten kinds of clouds of parasols of 



Appearance of the Buddha 


15 7 


diamonds emanating the sounds of compassion of all enlightening beings, 
ten kinds of clouds of parasols of blazing garlands of jewels, ten kinds 
of clouds of parasols draped with nets of chimes embellished with 
precious stones, ten kinds of clouds of parasols decorated with branches 
of jewel trees, ten kinds of clouds of parasols of diamonds like the sun 
shining everywhere, ten kinds of clouds of parasols of all kinds of 
perfume and incense, ten kinds of clouds of parasols of stores of 
sandalwood, and ten kinds of clouds of parasols of arrays of universal 
lights of the vast sphere of buddhahood. Such clouds of parasols of 
precious substances, numerous as atoms in an ocean of worlds, all filled 
space without dispersing. Having caused these clouds to appear, the 
enlightening beings bowed to the Buddha and presented them as offerings. 
Then, to the southwest, they each magically produced a lion seat of 
banks of adornments of flames of sapphire light and sat crosslegged 
thereon. 

Northwest of this Flower Bank ocean of worlds is an ocean of worlds 
called Precious Light Radiance. Among its world systems is a land 
called Array of Myriad Fragrances. The Buddha there was called Light 
of the Ocean of Infinite Virtues. Among that Buddha’s congregation 
was a great enlightening being called Jewel King of Inexhaustible Light, 
who, together with as many enlightening beings as there are atoms in 
an ocean of worlds, came to the Buddha, each producing ten kinds of 
clouds of light spheres of radiance of all jewels, filling space without 
dispersing. They also produced ten kinds of clouds of light spheres of 
all beautiful flowers, ten kinds of clouds of light spheres of all phantom 
buddhas, ten kinds of clouds of light spheres of the buddha-lands of the 
ten directions, ten kinds of clouds of light spheres of the jewel trees and 
thunderous sound of the realm of the Buddhas, ten kinds of clouds of 
light spheres of all regal gems, ten kinds of clouds of light spheres 
instantaneously displaying the forms of infinite beings, ten kinds of clouds 
of light spheres of the voice of the Buddha’s great vow, and ten kinds of 
clouds of light spheres of diamonds emanating sounds edifying all sentient 
beings. Such clouds of light spheres, numerous as atoms in an ocean of 
worlds, all filled space without dispersing. Having produced these clouds, 
the enlightening beings bowed to the Buddha and presented them as offer- 
ings. Then, to the northwest, they each produced a lion seat of trea- 
suries of awesome qualities of infinite light and sat crosslegged thereon. 

Below this Flower Bank ocean of worlds there is an ocean of worlds 
called Treasury of Exquisite Qualities of Lotus Blossom Fragrance. 
Among its world systems is a land called Radiance of Light of a Jewel 
Lion. The Buddha there was named Light of the Cosmos. In the vast 
congregation of that Buddha was a great enlightening being named 
Wisdom Flaming with the Light of the Universe, who, together with as 
many enlightening beings as there are atoms in an ocean of worlds, 
came to the Buddha, each producing ten kinds of clouds of light beams 
of mines of all jewels, filling space without dispersing. They also 



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The Flower Ornament Scripture 


produced ten kinds of clouds of light beams of all fragrances, ten kinds 
of clouds of light beams producing the sounds of all Buddhas explain- 
ing the truth, ten kinds of clouds of light beams revealing the arrays of 
all buddha-lands, ten kinds of clouds of light beams of palaces of all 
beautiful flowers, ten kinds of clouds of light beams displaying the 
work of the Buddhas of all ages teaching sentient beings, ten kinds of 
clouds of light beams of flower buds of all inexhaustible treasures, and 
ten kinds of clouds of light beams of all kinds of decorated thrones. 
Clouds of light beams such as these, numerous as atoms in an ocean of 
worlds, tilled all space without dispersing. Having caused these clouds 
to appear, the enlightening beings bowed to the Buddha and presented 
them as offerings. Then each created, in the nadir, a lion scat of lotuses 
with lamps with jewel flames, and sat crosslegged thereon. 

Above this Flower Bank ocean of worlds is an ocean of worlds called 
Radiant Arrays of Precious Stones. Among the world systems there is a 
land called Formless Subtle Light. The Buddha there was called Unim- 
peded Light of Virtue. Among that Buddha’s vast congregation was a 
great enlightening being called Vigorous Intellect with Unhindered 
Power, who, along with as many enlightening beings as atoms in an 
ocean of worlds, came to the Buddha, each producing ten kinds of 
clouds of light-flames of jewels of boundless physical forms, tilling 
space without dispersing. They also produced ten kinds of clouds of 
light-flames of webs of precious stones, ten kinds of clouds of light- 
flames of the ornaments of all the vast buddha-lands, ten kinds of 
clouds of light-flames of all exquisite fragrances, ten kinds of clouds of 
light-flames of all adornments, ten kinds of clouds of light-flames of the 
mystical displays of the Buddhas, ten kinds of clouds of light-flames of 
all beautiful tree-flowers, ten kinds of clouds of light-flames of all 
diamonds, ten kinds of clouds of light-flames of jewels bespeaking the 
practices of infinite enlightening beings, and ten kinds of clouds of 
light-flames of lamps of all pearls. Clouds of light flames like these, as 
numerous as atoms in an ocean of worlds, all filled space without 
dispersing. Having caused these clouds to appear, the enlightening 
beings bowed to the Buddha and presented them as offerings. Then, at 
the zenith, they each produced a lion scat of lotus banks of light 
intoning the voices of the Buddhas and sat crosslegged thereon. 

In this way, in as many oceans of worlds as there are atoms in ten 
billion buddha-fields, there were as many great enlightening beings, 
each surrounded by a group of enlightening beings as numerous as 
atoms in an ocean of worlds, who came to the gathering. These 
enlightening beings each produced clouds of offerings of various 
adornments, as numerous as atomic particles in an ocean of worlds, 
which all filled space without dispersing. And having produced these 
clouds, they bowed to the Buddha and presented them as offerings; 
then, in the direction from which they had come, all magically pro- 



Appearance of the Buddha 159 

duccd lion scats with various precious adornments and sat crosslcgged 
on them. 

After having thus seated themselves, those enlightening beings each 
produced, from the hair pores of their bodies, light rays of the various 
colors of all jewels, as many as atoms in ten oceans of worlds; in each 
light ray there appeared as many enlightening beings as there arc atoms 
in ten oceans of worlds, all sitting on lion seats of banks of lotuses. 
These enlightening beings all could enter into every atom of the oceans 
of structures in all universes. In each individual atom were vast fields, 
as many as atoms in ten buddha-worlds; in each field were all the past, 
present, and future Buddhas. These enlightening beings were all able to 
go to all these Buddhas, associate with them, and provide them with 
offerings, and in each and every thought-instant, by means of mastery 
of dream-power, demonstrated teachings enlightening as many sentient 
beings as there arc atoms in an ocean of worlds; in every instant, by the 
teaching showing how celestial beings die and arc born, they enlight- 
ened as many sentient beings as atoms in an ocean of worlds; in every 
instant, by explaining the teaching of the acts and practices of enlighten- 
ing beings, they enlightened as many sentient beings as atoms in an 
ocean of worlds; in every instant, by the teaching of the Buddha’s 
virtues and mystical displays which stir all lands, they enlightened as 
many sentient beings as atoms in an ocean of worlds; in every instant, 
by the teaching of beautifying and purifying all buddha-lands, revealing 
the ocean of all great vows, they enlightened as many sentient beings 
as atoms in an ocean of worlds; in every instant, by the teaching of the 
Buddha’s voice which contains the languages of all sentient beings, they 
enlightened as many sentient beings as atoms in an ocean of worlds; in 
every instant, by the teaching which can shower the rain of all Buddha 
teachings, they enlightened as many sentient beings as atoms in an 
ocean of worlds; in every instant, by the teaching of light illuminating 
everywhere in the ten directions, pervading the cosmos and showing 
mystical demonstrations, they enlightened as many beings as atoms in 
an ocean of worlds; in every instant, by the teaching of all Buddhas’ 
power of liberation manifesting the body of Buddha everywhere, filling 
the cosmos, they enlightened as many sentient beings as atoms in an 
ocean of worlds; in every instant, by the teaching of the universally 
good enlightening being setting up the ocean of all sites of enlighten- 
ment with all assemblies of beings, they enlightened as many sentient 
beings as atoms in an ocean of worlds. 

In this way, throughout all universes, adapting to the mentalities of 
sentient beings, they caused them all to awaken. In every instant they 
each caused as many sentient beings as atoms in a polar mountain who 
had fallen into miserable states to be forever relieved of their sufferings; 
each caused that many sentient beings stuck in wrong concentrations to 
enter right concentration; each caused that many sentient beings to be 
born in celestial spheres according to their inclinations; each caused that 



160 


The Flower Ornament Scripture 


many sentient beings to rest secure in the states of Buddhas’ disciples 
or self-enlightened ones; each caused that many sentient beings to serve 
good teachers and act virtuously; each caused that many sentient 
beings to set their minds on supreme enlightenment; each caused that 
many sentient beings to head for the enlightening being’s stage of 
nonregression; each caused that many sentient beings to attain the eye 
of pure wisdom and see all things impartially, as does the Buddha; each 
caused that many sentient beings to abide securely in the powers and 
the oceans of vows, and to purify the buddha-lands by means of 
inexhaustible knowledge; each caused that many sentient beings to 
dwell in the vast ocean of Vairocana’s vows and be born in the family of 
the Buddhas. 

At that time the enlightening beings simultaneously raised their voices 
within the lights and spoke in verse, saying. 


In the light rays wondrous sounds are produced, 

Pervading all lands in the ten directions, 

Expounding the virtues of the Buddha’s children, 

Able to enter the wondrous path of enlightenment. 

Cultivating practices for oceans of eons, never wearied, 
Enabling suffering beings to realize liberation, 

Spirits never downcast, never worn out: 

Buddha children can well enter these techniques. 

Cultivating appropriate means for oceans of eons, 

Infinite, boundless, leaving out none. 

Entering into all the aspects of the teachings, 

They constantly teach, yet their essence is silent and tranquil. 

The vows of the Buddhas of past, present, and future. 

All have they mastered, all consummated; 

Then do they thereby benefit all beings 
As their own pure practical work. 

In the congregations of all the Buddhas, 

Going everywhere throughout the ten directions, 

All, by the ocean of profound knowledge and wisdom, 

Enter the Buddha’s way of ultimate peace. 

Each of the light rays, boundless, 

Enters inconceivable lands; 

The eye of pure knowledge can see it all: 

This is enlightening beings’ sphere of action. 



Appearance of the Buddha 


161 


Enlightening beings can, resting on a single hairtip. 

Stir all lands in the ten directions 
Without causing fear in the beings there: 

This is their stage of pure skill in means. 

Infinite bodies in each individual atom 
Furthermore manifest lands variously arrayed; 

Instantaneous death and birth, all do they show: 

Those who’ve attained the unhindered mind. 

All ages in the past, present, and future 
They can show in a single instant; 

Knowing the body is illusory, without substance or sign 
Are those who realize the nature of things unimpeded. 

They’re all able to enter the supreme practice of the universally 
good. 

So all sentient beings like to see them, 

Buddha children can abide by this teaching, 

With a great sound roaring within their lights. 


Then the Buddha, wishing to enable all the enlightening beings to 
realize the spiritual power of the boundless realm of the Enlightened 
One, emitted a light from between his brows. That light was called 
Treasury of the Light of Knowledge of All Enlightening Beings Illumin- 
ing the Ten Directions. Its form was like a cloud of lamps with 
jewellike light. It shone throughout all buddha-fields in the ten directions, 
revealing all the lands and beings therein. It also caused all networks of 
worlds to tremble. In every single atom it revealed innumerable Bud- 
dhas showering the teachings of all the Buddhas of all times, in accord 
with the differences in character and inclination of the various sentient 
beings. It clearly showed the Buddha’s ocean of transcendent ways, and 
also rained infinite clouds of various emancipations, causing the sentient 
beings to forever cross over birth and death. It also showered clouds of 
the great vows of the Buddhas, and clearly showed, in all worlds in the 
ten directions, the universally good enlightening beings’ congregations 
at the sites of enlightenment. Having done all this, the light swirled 
around the Buddha, circling to the right, then went in under his feet. 

Then an immense lotus blossom suddenly appeared before the Buddha. 
That lotus had ten kinds of adornments, unmatched by any other 
lotuses. That is to say, its stem was a mixture of various gems; its bud 
was of diamond; its petals were all the jewels in the universe; its pistils 
were of fragrant gems; rose gold adorned its base; exquisite nets cov- 
ered it above; its radiant color was pure; it instantaneously displayed the 
boundless miracles of the Buddhas; it could produce all kinds of sounds; 



162 


The Flower Ornament Scripture 


its diamonds reflected the body of Buddha. In its sounds it could 
expound all the practical undertakings cultivated by enlightening beings. 

When this flower had sprung up, in an instant there was, in the curl 
of white hair on the Buddha’s brow, a great enlightening being named 
Supreme Sound of All Truths, together with a group of enlightening 
beings, as numerous as atoms in an ocean of worlds: they all came forth 
together and circled the Buddha to the right innumerable times; 
then, having bowed to the Buddha, Supreme Sound of All Truths sat 
on the flower dais, while the other enlightening beings sat on the 
pistils. 

This enlightening being Supreme Sound of All Truths comprehended 
the profound realm of reality, gave rise to great joy, and entered the 
sphere of action of the Buddha, his knowledge unobstructed. He en- 
tered the unfathomable ocean of the Buddha’s reality-body, and went 
to where the Buddhas were in all lands. In each hair pore of his body he 
showed mystical powers. In every moment of thought he contemplated 
the entire cosmos. The Buddhas of the ten directions all bestowed their 
power on him, causing him to rest in all meditation states, forever 
seeing the Buddhas’ body of the ocean of qualities of the boundless 
cosmos, including all meditations and liberations, mystic powers and 
miraculous displays. Then, in the midst of the assembly, empowered 
by the Buddha, he looked over the ten directions and said in verse, 


The Buddha’s body fills the cosmos, 

Appearing before all beings everywhere — 

In all conditions, wherever sensed, reaching everywhere, 
Yet always on this seat of enlightenment. 

In each of the Buddha’s pores 

Sit Buddhas many as atoms in all lands. 

Surrounded by masses of enlightening beings 
Expounding the supreme practice of the universally good. 

Buddha, sitting at rest on the enlightenment scat, 

Displays in one hair oceans of fields; 

The same is true of every single hair, 

Thus pervading the cosmos. 

He sits in each and every land, 

Pervading the lands one and all; 

Enlightening beings from everywhere gather, 

All coming to the enlightenment scene. 

Oceans of enlightening beings with virtues and lights 
Numerous as atoms in all lands 



Appearance of the Buddha 


163 


All are in the congregation of the Buddha, 

Filling the entire cosmos. 

In lands numerous as atoms in the cosmos 
He appears in every congregation; 

This realm of knowledge of body-distribution 

Can be established in the practice of universal goodness. 

In the congregations of all the Buddhas 
Enlightening beings of supreme knowledge sit, 

Each hearing the teaching, conceiving joy. 

Cultivating themselves in every situation for boundless ages. 

Having entered the far-reaching vows of the universally good, 
Each produces the teachings of the Buddhas, 

In the ocean of Vairocana’s teachings, 

They practice and master buddhahood. 

What the enlightening being Universally Good is awake to 
All Buddhas alike praise with joy: 

Having attained the great mystic powers of the Buddhas, 

He circulates throughout the whole cosmos. 

In all lands, as many as atomic particles, 

He manifests clouds of bodies, filling them all, 

Radiating light for beings everywhere, 

Each raining teachings suited to their minds. 


At that time there was another great enlightening being in the assembly, 
named King of Lotus Light Wisdom Contemplating All Supreme Truths, 
who, empowered by the Buddha, looked over the ten directions and 
said in verse, 


The profound knowledge of the Buddha 
Enters everywhere in the cosmos: 

Able to operate in accord with all times, 

It is a clear guide for the world. 

The Buddhas have the same reality-body — 

It depends on nothing, is without distinction; 

It causes beings to see Buddha in physical form 
According to their intellects. 

Replete with all knowledge, 

Buddha knows all things: 



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The Flower Ornament Scripture 


In all lands, 

Everything is evident. 

Buddha’s bodies, lights, and physical forms 
Are all inconceivable. 

Sentient beings who believe 

He causes to see them according to potential. 

In one Buddha-body 
He produces infinite Buddhas, 

Thunderous sound pervading all lands 
Expounding the teaching, the deep ocean of thusness. 

In each hair pore 

Are webs of light pervading all quarters, 

Intoning the sublime voices of Buddha, 

Taming the hard to tame. 

From the Buddha’s light 
Issues deep and wondrous sound 
Extolling the Buddha’s ocean of virtues 
And the practices of enlightening beings. 

Buddha turns the wheel of true teaching, 

Which is infinite and has no bounds; 

The truth taught is beyond compare: 

The shallow cannot fathom it. 

In all worlds he manifests, 

Fulfilling true enlightenment, 

In each displaying miracles 
Which fill the whole cosmos. 

Each of the Buddha’s bodies 

Manifests Buddhas equal to the number of beings, 

In every one of the numberless lands 
Showing spiritual powers. 


At that time there was another enlightening being in the assembly, 
called Light of Wisdom ofjoy in the Truth; empowered by the Buddha, 
he looked over the ten directions and said, 


Buddha’s body is always apparent, 
Filling the entire cosmos, 



Appearance of the Buddha 


165 


Always intoning far-reaching sound 
Shaking all lands in all quarters. 

Buddha manifests bodily everywhere, 
Entering into all worlds, 

Revealing occult spiritual power 
According to the inclinations of beings. 

Buddha appears before all beings 
In accordance with their minds; 

What the sentient beings see 
Is the Buddha’s mystic power. 

His radiance has no bounds 
And his teaching too is infinite; 

Buddha children can enter and observe 
According to their knowledge. 

The Buddha’s body has no birth 
Yet can appear to be born. 

The nature of reality is like space: 

Therein do the Buddhas dwell. 

No abiding, yet no departing: 

Everywhere the Buddha’s seen; 

His light reaches everywhere, 

His fame is heard afar. 

No substance, no abode, 

And no origin that can be found; 

No signs, no form: 

What appears is like reflections. 

Buddha raises clouds of teachings 
Suited to beings’ minds; 

With various forms of expedient means 
He enlightens them and calms them down. 

In all worlds is Buddha seen 
Sitting on the enlightenment site, 

Surrounded by a great congregation, 
Illumining all lands. 

The bodies of all Buddhas 
All have infinite forms; 

Though their manifestations be innumerable, 
Their forms are never exhausted. 



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The Flower Ornament Scripture 


At that time another great enlightening being in the assembly, named 
Wisdom like Fragrant Flame Light Illumining Everywhere, empowered 
by the Buddha, looked over the ten directions and said in verse. 


The enlightening beings in this assembly 
Enter the Buddha’s inconceivable state, 

Each able to see 

All the Buddha’s spiritual powers. 

The body of knowledge can enter 
The atoms of every land, 

Perceiving bodies therein, 

Seeing all the Buddhas. 

Like reflections appearing in all worlds 
Where all the Buddhas are, 

In each and every one 
They reveal miraculous deeds. 

The practice of vows of Universally Good 
They have developed, clear and pure; 

They are able to see in all lands 
Buddha’s miracles everywhere. 

They physically dwell in all places, 
Equanimous in all; 

With knowledge capable of such action, 

They enter the Buddha’s realm. 

Having realized enlightened knowledge, 

They illumine the cosmos equally, 

Fitting into the Buddha’s pores 
The oceans of all worlds. 

In all buddha-lands 

They manifest mystic powers, 

Appearing in various bodies, 

With various names as well. 

They can, in an instant’s time. 

Show miracles everywhere: 

Truly awakening at the site of enlightenment 
And turning the wheel of truth. 


All lands, wide and vast, 
Billions of ages, inconceivable, 



Appearance of the Buddha 


16 7 


Can be shown in a moment’s span 
In the enlightening beings’ concentration. 

Each and every enlightening being 
In all the buddha-lands 
Is in the Buddha-body, 

Boundless, without limit. 


Then another great enlightening being in the assembly, named Lion 
Stretch Wisdom Light, empowered by the Buddha, looked over the 
ten directions and said, 


Vairocana Buddha 

Can turn the wheel of truth 

In all the lands of the cosmos, 

Filling it like clouds. 

In all the great oceans of worlds 
In all the ten directions 
Buddha’s power of mind and will 
Turns the wheel of truth. 

In the vast assemblies of beings 
In all lands 

His names are not the same; 

He expounds the truth according to need. 

Buddha’s majestic powers 

Were made by the vows of universal goodness and wisdom; 
In all lands 

That wondrous sound reaches everywhere. 

Buddha’s bodies arc numerous as atoms in lands, 

Showering the rain of truth everywhere; 

Unborn, without distinction, 

Appearing in all worlds. 

What he practiced in the past 
Over countless billions of eons 
In all lands, many as atoms, 

That wondrous sound can fully tell. 

Nets of lights pervade 
All the numberless lands; 



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The Flower Ornament Scripture 


In the lights are Buddhas 
Teaching all beings everywhere. 

The Buddha-body, without distinction, 
Fills the cosmos, 

Able to manifest physical forms, 
Teaching according to potentials. 

Different are the various names 

Of all the guides 

In all worlds of all times; 

They are spoken so all may see. 

The cycles of sublime teachings 
Of all the Buddhas 
Of past and present 
All gathered here can hear. 


Then another great enlightening being in the assembly, named Trea- 
sury of Qualities of Wisdom of the Ocean of Truth, empowered by the 
Buddha, looked over the ten directions and said, 


Buddha children in this assembly 
Cultivate all knowledge and wisdom; 

These people can enter 
Such gates of means. 

In each and every land 
They speak the great sound 
Telling of the Buddha’s sphere 
Making it heard through all quarters. 

In each mental moment 
They observe all things 
Abiding in the state of true thusness; 

They comprehend the ocean of all phenomena. 

In every buddha-body 

For billions ot ages, inconceivable, 

They practiced ways of transcendence 
And purified all the lands. 

In each atom 

They can witness all things; 



Appearance of the Buddha 


169 


Thus without obstruction 
They go to all lands. 

To every buddha-field 
They go without exception; 

Seeing the Buddhas’ mystic power, 

They enter the Buddhas’ realm. 

The far-reaching sound of the Buddhas 
Is heard throughout the cosmos; 
Enlightening beings can understand, 

And enter the ocean of sound. 

Intoning subtle sounds through the eons, 
Those sounds equal, without distinction, 
Those with knowledge of sounds 
Can completely comprehend. 

Reaching stage after stage, 

Dwelling in the stage of power, 

They diligently worked for eons, 

And such is their attainment. 


Then another great enlightening being in the assembly, named Uni- 
versal Light of the Lamp of Wisdom, empowered by the Buddha, 
looked over the ten directions and said. 


All the Buddhas 
Are beyond all forms; 

Who can understand this truth 
Sees the Guide of the World. 

Enlightening beings in meditation, 
The light of wisdom illumining all, 
Can know the independent essence 
Of all the Buddhas. 

Seeing the Buddha’s real body, 
They awake to the profound truth; 
Observing everywhere the cosmos. 
They assume bodies at will. 

Born from the sea of blessings, 
Abiding in the stage of wisdom. 



17 0 


The Flower Ornament Scripture 


They investigate all things 
And cultivate the supreme path. 

In all buddha-lands 
Where all Buddhas are, 

Thus throughout the cosmos. 

They sec the real true body. 

In immense lands in all quarters, 

For billions of eons diligently practicing, 

They are able to roam in true knowledge 
Of the sea of all phenomena. 

There is only one indestructible immanent body 
Seen in all particles: 

Unborn, signless. 

It’s manifest in all lands. 

According to the mentalities of beings 
It appears everywhere before them; 

Showing various means of training. 

It turns them to the Buddha-way. 

By the spiritual power of the Buddha 
Are enlightening beings born; 

Sustained by the strength of the Buddha, 

They see all enlightened ones. 

All the guides 

With boundless spiritual powers 
Awaken enlightening beings 
Throughout the entire cosmos. 


Then there was another great enlightening being in the assembly, 
named Flower Flame Topknot with Universally Illumining Knowledge, 
who, empowered by the Buddha, looked over the ten directions and said, 


In all lands 

Uttering subtle sounds 
Extolling Buddha’s virtues, 
The cosmos is all filled. 


Buddha has reality for his body. 
Pure as space itself; 



Appearance of the Buddha 


171 


All the physical forms that appear 
He includes in this reality. 

If anyone has deep faith and joy 
And is accepted by the Buddhas, 

Know that such a person 

Can engender knowledge comprehending Buddha. 

Those with little knowledge 
Cannot know these truths; 

Those whose wisdom eye is pure 
Alone are able to see. 

By the Buddha’s power 
They examine all phenomena; 

As they enter, abide, and leave. 

All they see is clear. 

In all things 

Boundless are the aspects of teaching; 

Developing omniscience, 

One enters the deep ocean of reality. 

Abiding in the buddha-land 
Appearing in all places, 

No coming and no going: 

All Buddha’s teachings are thus. 

In the ocean of sentient beings 

The buddha-body appears like a reflection; 

According to the differences in their understandings 
Thus do they see the Guide. 

In each and every hair pore 
He manifests mystical powers; 

The pure ones who practice the vow 
Of universal wisdom can see. 

Buddha, with each of his bodies. 

Teaches in every place, 

Pervading the whole cosmos. 

Beyond the reach of thought. 

Then another great enlightening being in the congregation, named 
Inexhaustible Light of Majestic Wisdom, empowered by the Buddha, 
surveyed the ten directions and said, 



\12 


The Flower Ornament Scripture 


In each and every buddha-land 

Sits Buddha on all enlightenment sites, 

Surrounded by assembled groups, 

Conquering the armies of demons. 

The Buddha’s body radiates light 
Filling the ten directions; 

Appearing in accord with need, 

In forms that are not the same. 

Every single atom 
Is filled with light; 

It’s seen in all lands in the ten directions, 
Variously, different in each. 

The countless various lands 

In the oceans of lands of all quarters 

All are level and pure, 

Made of royal sapphires. 

Some inverted, some sideways. 

Some like lotus buds, 

Some round, some square: 

They are of various forms. 

Traveling unimpeded to all lands 
Throughout the universe, 

In all groups of beings 
Buddha always teaches. 

The buddha-body is inconceivable; 

All lands exist therein: 

In all places there 

He guides the worlds, teaching truth. 

In the subtle teaching he expounds 
The essence of things is undifferentiated; 
Based on the one real truth, 

He expounds various characteristics of things. 

Buddha, with a round, complete sound. 
Exposes the genuine truth; 

According to differences in understanding, 

He manifests infinite teachings. 



Appearance of the Buddha 


17 3 


In all lands we see 

Buddha sitting on the enlightenment site; 
Buddha’s body appears like reflections: 

Its birth or death cannot be found. 


Then another great enlightening being in the assembly, named Wis- 
dom Illumining the Universe, empowered by the Buddha, looked over 
the ten directions and said, 


Inconceivable is the form 
Of the Buddha’s subtle body; 

Those who see it rejoice, 

Respecting and believing the teaching. 

All the features of the Buddha’s body 
Each manifest innumerable Buddhas 
Entering all worlds everywhere, 

Into each atom therein. 

The infinite, boundless Buddhas 
Of all oceans of lands 
Each, in every instant, 

Display their spiritual powers. 

Enlightening beings of great knowledge 
Enter deeply into the ocean of truth; 

Sustained by the power of the Buddha, 

They can know his techniques. 

If any be already established 

In the practical vows of universal goodness and wisdom, 

They see in all those lands 

The mystic powers of all Buddhas. 

If anyone has certain faith 
As well as great determination, 

They’ll have profound wisdom 
And comprehend all things. 

Able to observe 

All the Buddhas’ bodies, 

Form and sound unhindered. 

They’ll understand all realms. 



174 


The Flower Ornament Scripture 


Able to abide in the sphere of knowledge 
Of all buddha bodies, 

They’ll plunge into buddhahood 
Embracing the whole cosmos. 

As many as atoms in buddha-lands. 

This many lands 

They can cause in an instant 

To appear in every atom. 

All lands 

And deeds of mystic power 
All appear in a single land: 

Such is the power of enlightening beings. 


Then another great enlightening being in the assembly, named Unob- 
structed Wisdom with Vigorous Power, empowered by the Buddha, 
looked over the ten directions and said, 


Buddha speaks one subtle sound 
Heard throughout the cosmos; 
Containing all sounds, 

The rain of truth fills everywhere. 

With the ocean of all languages, 

In all sounds according to type, 

In all buddha-lands. 

He expounds the pure teaching. 

In all lands are seen 

The miracles of the Buddha; 

Hearing the Buddha preach the truth, 
They head for enlightenment. 

In each atom 

Of all lands in the cosmos 
Buddha, by the power of liberation, 
Manifests physically therein. 

The reality-body is like space; 
Unobstructed, without differentiation. 
Physical forms appear like reflections. 
Manifesting myriad appearances. 



Appearance of the Buddha 


17 5 


Reflections have no location; 

Like space, they’ve no substantial nature: 
Those whose wisdom is great 
Will comprehend their equality. 

The buddha-body is ungraspable; 

Unborn, uncreated, 

It appears in accord with beings, 
Equanimous as empty space. 

All Buddhas in the ten directions 
Enter into a single pore, 

Each showing mystic powers 
That the eye of wisdom can see. 

The power of Vairocana Buddha’s vows 
Pervades the entire cosmos, 

In all lands 

Always expounding the unexcelled teaching. 

The miracles shown in a single hair, 

Even if told of by all the Buddhas 
For innumerable eons, 

Could not be completely defined. 


As in this world, at the site of enlightenment, by virtue of the 
Buddha’s spiritual power, there were in each of the ten directions as 
many enlightening beings as atoms in a billion oceans of worlds who 
came and gathered, so you should know that in each world of all oceans 
of worlds the same thing took place at all the enlightenment sites. 



BOOK THREE 


The Meditation of 
the Enlightening Being 
Universally Good 


THE ENLIGHTENING BEING Universally Good, the great being, sat on a 
lion throne made of a bank of lotus flowers, and, imbued with the 
psychic power of the Enlightened One, entered into concentration. 
This concentration is called the immanent body of the illuminator of 
thusness, which is in all enlightened ones. It enters everywhere into the 
equal essence of all enlightened ones, and is capable of manifesting 
myriad images in the cosmos, vastly and immensely, without obstruction, 
equal to space. All the whirling oceans of universes flow along into it; it 
produces all states of concentration, and can contain all worlds in all 
directions. The oceans of lights of knowledge of all the enlightened 
ones come from here; it can reveal all the oceans of all conditions 
everywhere. It contains within it all the powers and liberations of the 
enlightened ones and the knowledge of the enlightening beings. It can 
cause the particles of all lands to be universally able to contain bound- 
less universes. It develops the ocean of virtuous qualities of all Buddhas, 
and reveals the ocean of great vows of these enlightened ones. All the 
cycles of teaching of the Buddhas flow through it and are guarded and 
maintained by it, and kept without interruption or end. 

As in this world the enlightening being Universally Good entered 
this concentration in the presence of the World Honored One, thus in 
the same way throughout the realm of space of the cosmos, in all 
directions and all times, in a subtle, unhindered, vastly expansive light, 
in all lands visible to the Buddha’s eye, within reach of the Buddha’s 
power, manifested by the Buddha’s body, and in each atom of all those 
lands, there were Buddhas as numerous as atoms in an ocean of worlds, 
and in front of each Buddha were Universally Good enlightening 
beings numerous as atoms in an ocean of worlds, each also entering 
into this concentration in the immanent body of the illuminator of 
thusness in enlightened ones. 


The Meditation of the Enlightening Being Universally Good 1 77 


At that time each of the Universally Good ones saw the Buddhas of 
the ten directions appearing before them; those Buddhas praised Univer- 
sally Good in the same voice: “Good! You are able to enter this 
enlightening beings’ concentration in the immanent body of the illumi- 
nator of thusness in all Buddhas; this is fostered in you by all the 
Buddhas everywhere together, by means of the power of the original 
vow of the illuminating realized one Vairocana Buddha, and it is also 
because you cultivate the power of the practices and vows of all Buddhas: 
that is to say, because you can activate all the cycles of the enlightening 
teaching, revealing the ocean of knowledge and wisdom of all enlight- 
ened ones, universally illumine all the oceans of distinctions everywhere, 
without exception, cause sentient beings to clear away confusion and 
affliction and attain purity, universally accept all lands without attachment, 
deeply enter the sphere of all enlightened ones without impediment, 
and universally expound the virtues and qualities of all enlightened 
ones; because you are able to enter into the true character of all things 
and develop knowledge and wisdom, analyze all the media of the 
teachings, comprehend the faculties of all living beings, and because 
you are able to hold the ocean of written teachings of all the Buddhas.” 

At that time all the Buddhas of the ten directions then bestowed on 
the great enlightening being Universally Good the knowledge that 
enters into the power inherent in omniscience, the knowledge that 
enters into the infinity of the cosmos, the knowledge that perfects the 
realization of the sphere of all enlightened ones, the knowledge of the 
becoming and decay of all oceans of worlds, the knowledge of the full 
extent of the worlds of all sentient beings, the knowledge that abides in 
the extremely profound liberation of all enlightened ones and the 
nondiscriminating knowledge of all meditation states, the knowledge 
that enters into the ocean of all faculties of enlightening beings, the 
knowledge of elocution to turn the wheel of the teaching in the ocean 
of languages of all sentient beings, the knowledge that enters in all ways 
into the bodies of all oceans of worlds in the cosmos, and the knowl- 
edge that comprehends the voices of all Buddhas. 

As in this world in the presence of the Buddha the enlightening being 
Universally Good experienced the Buddhas bestowing such knowledge, 
so in all oceans of worlds, as well as in each atom of all those worlds, so 
did all the enlightening beings Universally Good there experience this. 
Why? Because they had realized that state of mental focus in this way. 

Then the Buddhas of the ten directions each extended his right 
hand and patted Universally Good on the head. Their hands were each 
adorned with the marks of greatness, being finely webbed, emanating 
light, fragrance, and flames. They also produced the various wondrous 
tones of all Buddhas. And within it were manifested the phenomena of 
mystical powers, the ocean of vows of universal goodness of all enlight- 
ening beings of past, present, and future, the cycles of pure teachings of 



17 8 The Flower Ornament Scripture 

all enlightened ones, as well as the images of the Buddhas of past, 
present, and future. 

As in this world Universally Good was patted on the head by all the 
Buddhas of the ten directions, so in all the oceans of worlds, and in 
each atom of those worlds, the enlightening beings Universally Good 
there were patted on the head by the Buddhas of the ten directions. 

Then the enlightening being Universally Good arose from this 
concentration; when he did so, he rose from media of oceans of concen- 
trations numerous as atoms in all oceans of worlds. For example, he 
rose from the medium of concentration of skillful knowledge realizing 
that the worlds of past, present, and future have no distinction in the 
succession of instants; he rose from the medium of concentration of 
knowledge of all the subtlest and most minute constituents of all 
universes in all times; he rose from the medium of concentration on the 
manifestation of all buddha-fields of past, present, and future; he rose 
from the medium of concentration revealing the dwelling places of all 
living beings; he rose from the medium of concentration of knowledge 
of various differences in locations of the universes of the ten directions; 
he rose from the medium of concentration of knowledge of boundlessly 
vast clouds of buddha-bodies existing in every atom; he rose from the 
medium of concentration of explanations of the ocean of inner princi- 
ples in all things. 

When the enlightening being Universally Good rose from such media 
of concentration, all the enlightening beings each found oceanic clouds 
of concentrations, numerous as atoms in an ocean of worlds, found 
oceanic clouds of spells, oceanic clouds of techniques to teach everything, 
oceanic clouds of ways of felicitous expression, oceanic clouds of practices, 
oceanic clouds of lights from the knowledge of the treasury of virtues 
of all who realize thusness, oceanic clouds of nondiscriminating tech- 
niques of the powers, knowledges, and wisdom of all enlightened ones, 
oceanic clouds of Buddhas each manifesting myriad lands in each and 
every pore, oceanic clouds of enlightening beings one by one manifest- 
ing descent from the palace of the Tushita heaven to be born on earth 
and become an enlightened Buddha, turn the wheel of the teaching, and 
enter into ultimate extinction, all as numerous as atoms in an ocean of 
worlds. 

As when in this world the enlightening being Universally Good rose 
from concentration all the hosts of enlightening beings received such 
blessings, so in all the oceans of worlds, as well as in each atom of each 
world, the same thing occurred. 

At that time, by the spiritual power of all the Buddhas and the power 
of Universally Good’s concentration, all oceans of worlds in the ten 
directions trembled. Each world was arrayed with precious elements 
and gave forth wondrous sound, explaining all things. And on each 
Buddha, in the ocean of sites of enlightenment where the masses 
gathered, everywhere there rained ten kinds of clouds of regal jewels; 



The Meditation of the Enlightening Being Universally Good 179 


clouds of beautiful gold star jewels, jewels like precious discs descending, 
shining light jewels, jewels of the treasury manifesting the images of 
enlightening beings, jewels extolling the names of Buddhas, jewels of 
brilliant light illuminating the sites of enlightenment in buddha-fields 
everywhere, jewels whose light reflects the various miracles everywhere, 
jewels praising the virtues of all enlightening beings, jewels with a light 
that shines like the sun, jewels whose delightful music is heard everywhere. 

After the universal rain of these ten kinds of clouds of jewels, all the 
Buddhas emitted lights from their pores, and in the light rays spoke 
verses: 


Universally Good is present in all lands 
Sitting on a jeweled lotus throne, beheld by all; 

He manifests all psychic powers 

And is able to enter infinite meditations. 

The Universally Good always fill the universe 
With various bodies flowing everywhere. 

With concentration, psychic power, skill and strength, 

In a universal voice teaching extensively without hindrance. 

In every land, in the presence of all the Buddhas, 

Various states of concentration revealing psychic powers, 
Each psychic power pervades everywhere 
In all lands of the ten directions. 

As with the Buddhas of all lands. 

So it is in all the atoms of the lands as well; 

The phenomena of concentration and mystic powers 
Arc the will power of the illuminator. 

Universally Good physically is like space, 

Abiding by reality, not a land, 

According to the heart’s desires of all beings 
Manifesting all kinds of embodiments, equal to all. 

Universally Good, abiding at peace in great determination, 
Thus attained these infinite spiritual powers, 

In any lands of all buddha bodies 
Manifesting his form going there. 

All the myriad oceans are boundless: 

He reproduces his body infinitely and dwells there; 

All lands of his manifestation are purified, 

And in an instant arc seen many cons. 



180 


The Flower Ornament Scripture 


Universally Good lives peacefully in all lands: 

The spiritual powers he displays are incomparable; 
The trembling extending everywhere 
Causes those who look to be able to see. 

The knowledge, virtue, and powers of all Buddhas, 
Their various great qualities, he has all fulfilled; 

By the medium of techniques of all meditations 
He shows his past enlightening acts. 

Such independence, inconceivable. 

Is manifest in the lands of the ten directions 
To reveal the universal entrance of all meditations; 
In the clouds of buddha light his praises are sung. 


Then all the hosts of enlightening beings turned to Universally Good, 
joined their palms and gazed respectfully at Universally Good; imbued 
with the psychic power of the Enlightened, they sang in praise with the 
same voice, 


Born from the teachings of the Enlightened, 

Also originating from the will power of the Buddha, 

The womb of space, the equality of real thusness: 

You have purified this body of reality. 

In the congregations of all buddha-fields 
Universally Good is omnipresent there; 

The light of the oceans of universal virtue and wisdom 
Equally illumine everywhere, so all arc visible. 

The immensely vast oceans of virtues of Universally Good 
Goes everywhere to approach the enlightened; 

To the lands within all atoms 
He can travel and clearly appear there. 

O Child of Buddha, we always sec you 
Associating with all the enlightened ones, 

Abiding in the real state of concentration 
For cons numerous as atoms in all lands. 

The child of Buddha, with an all-pervading body, 

Can go to the lands in all directions, 

Liberating all the oceans of living beings, 

Entering into all the parts of the cosmos. 



The Meditation of the Enlightening Being Universally Good 181 


Entering into all particles of the cosmos. 

The body is endless and undifferentiated; 

Omnipresent as space, 

It expounds the great teaching of the realization of thusness. 

The light of all virtue, 

Immense like clouds, power surpassing, 

Traveling to all oceans of living beings 

Expounding the incomparable way practiced by all Buddhas. 

Cultivating and learning the supreme practice of universal goodness 
In order to liberate sentient beings for oceans of cons, 
Expounding all truths, like a great cloud. 

The voice is tremendous, none do not hear. 

How can the land be established? 

How do the Buddhas appear? 

And how about beings? 

Please explain truthfully the truth as it is. 



BOOK FOUR 


The Formation of the Worlds 


THEN THE GREAT enlightening being Universally Good, by means of 
the spiritual power of the Buddha, looked over the oceans of all worlds, 
the oceans of all sentient beings, the oceans of all Buddhas, the oceans 
of all elemental realms, the oceans of all sentient beings’ actions, the 
oceans of all sentient beings’ faculties and inclinations, the oceans of all 
teaching cycles of all Buddhas, the oceans of all time periods, the oceans 
of all powers of vows of the Buddhas, and the oceans of all the 
Buddhas’ miracles. 

Having thus observed and examined all these, he declared to all the 
enlightening beings in the ocean of congregations at all scenes of 
enlightenment, “Children of Buddha, the Buddhas’ pure knowledge of 
the formation and disintegration of all oceans of worlds is inconceivable. 
Their knowledge of the oceans of actions of all sentient beings is 
inconceivable. Their knowledge of the oceans of structures of all ele- 
mental realms is inconceivable. Their knowledge which can tell of the 
oceans of all inclinations, understandings, and faculties is inconceivable. 
Their instantaneous knowledge of all the past, present, and future is 
inconceivable. Their knowledge revealing the boundless ocean of vows 
of all enlightened ones is inconceivable. Their knowledge demonstrat- 
ing the oceans of miracles of all Buddhas is inconceivable. Their knowl- 
edge operating the cycles of teaching is inconceivable. Their knowledge 
of how to construct explanations is inconceivable. Their pure buddha- 
bodies are inconceivable. Their oceans of boundless forms illumining 
everywhere are inconceivable. Their marks and subsidiary refinements, 
all pure, are inconceivable. Their ocean of boundless auras, fully pure, 
is inconceivable. Their ocean of clouds of light of various colors is 
inconceivable. Their ocean of extraordinary jewel radiance is inconceiv- 
able. Their ocean of perfect languages is inconceivable. Their ocean of 
powers of magical displays to civilize and develop sentient beings is 
inconceivable. Their oceans of courageous taming of all sentient beings, 
letting none go to ruin, is inconceivable. Their abode in the state of 
buddhahood is inconceivable. Their entry into the realm of realization 
of thusness is inconceivable. Their protective and sustaining power is 

182 


The Formation of the Worlds 


183 


inconceivable. Their examination of all spheres of enlightened knowl- 
edge is inconceivable. Their spheres of power, which none can overcome, 
are inconceivable. Their quality of fearlessness, which none can surpass, 
is inconceivable. Their abiding in undifferentiated concentration is 
inconceivable. Their miraculous displays are inconceivable. Their pure 
independent knowledge is inconceivable. All the enlightening teachings, 
which none can destroy, are inconceivable. 

“All these things 1 shall, with the power of the Buddha and of all 
enlightened ones, fully expound, to cause all sentient beings to enter the 
ocean of knowledge and wisdom of the Buddha, to cause all enlighten- 
ing beings to abide securely in the ocean of virtues of the Buddha, to 
cause all oceans of worlds to be adorned by the freedom of the Buddhas, 
to cause the lineage of the enlightened ones to continue unbroken 
throughout all ages, to cause the real true nature of all things to be 
pointed out in all oceans of worlds, to cause all sentient beings to be taught 
in accordance with their understandings, to cause the expedient methods 
according to the ocean of all beings’ faculties to induce them to engender 
the qualities of buddhahood, to cause the mountains of all obstructions 
to be smashed, according to the inclinations of all beings, to cause all 
sentient beings to purify and master the essential ways of emancipation in 
accordance with their mentalities, and to cause all enlightening beings 
to abide in the ocean of vows of universal goodness and wisdom.” 

Now the enlightening being Universally Good, because he wished to 
gladden the innumerable beings at the site of enlightenment, to increase 
their appreciation of all truths, to cause them to conceive an ocean of 
great true faith and resolve, to cause them to purify the all-sided cosmic 
matrix body, to cause them to establish the ocean of vows of the 
Universally Good, to cause them to purify the eye of equanimous 
knowledge, which enters equally into past, present, and future, to cause 
them to increase the ocean of great wisdom illumining the repository of 
all worlds, to cause them to develop memory power to hold all the 
teaching cycles, to cause the whole realm of buddhahood to be mani- 
fested in all enlightenment sites, to cause all the Buddha teachings to be 
brought forth, to increase the nature of vast, profound all-knowledge of 
the cosmos, he spoke these verses: 


The exceedingly profound ocean of virtues of wisdom 
Appears in innumerable lands throughout the ten directions. 

Its light shining everywhere, turning the wheel of the teaching 
In accord with what the various sentient beings need to see. 

The ocean of lands of the ten directions is inconceivable: 
Buddha has purified them all, over immeasurable eons; 

In order to edify beings and cause them to mature 
He appears in all lands. 



184 


The Flower Ornament Scripture 


The Buddha’s realm is most profound, inconceivable; 

He shows it to all beings, letting them enter: 

But their minds like the petty and are attached to existents, 
So they cannot understand what the Buddha has realized. 

If any have pure faith and unshakable minds 

And arc always able to associate with good teachers. 

All the Buddhas will give their power 
So they can enter enlightened knowledge. 

Beyond flattery and deception, hearts pure, 

Always gladly kind and compassionate, of joyful natures, 
Determination broad and great, faith profound: 

Such people, hearing this teaching, are glad. 

Dwelling on the ground of universally good vows, 
Cultivating the pure ways of enlightening beings, 
Regarding the cosmos like space: 

These people can know the Buddha’s sphere. 

Such enlightening beings gain true benefit 
Seeing the Buddha’s mystical powers; 

None who practice other paths can know: 

Only those of universally good practice can understand. 

Sentient beings are infinite 

Yet Buddha guards them all in his thoughts; 

Teaching the truth, reaching all: 

The power of Vairocana’s realm. 

All lands arc in my body 

And so are the Buddhas living there; 

Watch my pores, 

And I will show you the Buddha’s realm. 

The practice and vows of Universally Good arc boundless; 

I have already fully cultivated them. 

The vast body of the realm of the universal eye 
Is the Buddha’s sphere: listen clearly. 


Then the great enlightening being Universally Good said to the great 
masses, “O Children of Buddha, there are ten things about the world 
oceans which the Buddhas of past, present, and future have explained, 
do explain, and will explain. What arc these ten? They arc the causes 
and conditions of the origination of the world oceans, the bases of the 



The Formation of the Worlds 


185 


world oceans, the forms of the world oceans, the substances and na- 
tures of the world oceans, the adornments of the world oceans, the 
purity of the world oceans, the appearance of Buddhas in the world 
oceans, the eons of subsistence of the world oceans, the differences in 
changes over the ages of the world oceans, and the aspects of the world 
oceans that have no differences. If expressed in brief there are these ten 
things, but if they are fully expounded, there arc as many as atoms in 
an ocean of worlds, which the Buddhas of past, present, and future 
have, do, and will explain. 

“Children of Buddha, if explained in brief, there are ten kinds of 
causes and conditions by which all oceans of worlds have been formed, 
arc formed, and will be formed. What arc the ten? They are: because of 
the Buddhas’ mystical powers, because they must be so by natural law, 
because of the acts of all sentient beings, because of what is realized by 
all enlightening beings developing omniscience, because of the roots of 
goodness accumulated by both enlightening beings and all sentient 
beings, because of the power of the vows of enlightening beings purify- 
ing lands, because enlightening beings have accomplished practical un- 
dertakings without regressing, because of the enlightening beings’ freedom 
of pure resolve, because of the independent power flowing from the 
roots of goodness of all enlightened ones and the moment of enlighten- 
ment of all Buddhas, and because of the independent power of the 
vows of the Universally Good. This is a summary explanation of ten 
kinds of causes; if I were to explain in full, there are as many as atoms 
in an ocean of worlds.” 

Then the great enlightening being Universally Good, in order 
to reiterate the meaning of what he had said, receiving the power 
of the Buddha, looked over the ten directions and spoke these 
verses: 


The boundless ocean of myriad lands explained 
Vairocana Buddha has all beautifully purified. 

The World Honored One’s realm is inconceivable; 

Such arc his knowledge, wisdom, and mystic powers. 

Enlightening beings cultivate the practice of oceans of vows, 
Universally adapting to the inclinations of sentient beings. 

The mentalities of sentient beings arc boundless; 

The enlightening beings’ lands extend throughout all ten directions. 

Enlightening beings aim for omniscience, 

Diligently cultivating various spiritual powers, 

Generating oceans of infinite vows, 

Developing vast, expansive lands. 



186 


The Flower Ornament Scripture 


Cultivating oceans of practices, without bound, 

They enter the realm of buddhahood, also infinite; 

In order to purify the lands in the ten directions, 

They spend countless eons in each land. 

Sentient beings are muddled by afflictions, 

Their conceptions and inclinations are not the same; 

According to their mental states they perform inconceivably many 
acts, 

Thereby forming the oceans of all lands. 

The treasury of adornments of the lands of Buddha-children 
Is made of jewels of undefiled light; 

This depends on a mind of vast resolute faith. 

Their dwelling places in all quarters are all like this. 

Enlightening beings can cultivate the universally good practice, 
Traveling paths as numerous as atomic particles in the cosmos, 

In each atom revealing countless lands 
Pure and vast as space. 

They manifest mystic powers equal in extent to space 
And go to enlightenment sites where the Buddhas are; 

Upon their lotus seats they reveal many forms, 

In each and every body containing all lands. 

In a single instant they reveal past, present, and future. 

Where all oceans of lands are formed. 

Buddha, by appropriate techniques, enters them all: 

This is what Vairocana has purified. 


Then the enlightening being Universally Good said to the congregation, 
“O Children of Buddha, each of the oceans of worlds has bases of 
support as numerous as atoms in an ocean of worlds. That is to say, 
they may rest on all adornments, or in space, or on the lights of all 
jewels, or on the lights of all Buddhas, or on the lights of the colors of 
all jewels, or on the voices of all Buddhas, or on illusory actions, or on 
thunderbolt bearers in the form of powerful titans, or on the bodies of 
all the leaders of the worlds, or on the bodies of all enlightening beings, 
or on the ocean of all different embellishments produced by the power 
of the vows of the universally good enlightening beings. The oceans of 
worlds have such bases as these, as many as atoms in an ocean of 
worlds.” Then, in order to reiterate the meaning of this. Universally 
Good, receiving the power of the Buddha, surveyed the ten directions 
and said in verse. 



The Formation of the Worlds 


187 


All the various lands there are 
Filling space in the ten directions 
Sustained by Buddha’s mystic power 
Appear in all places, so all can see. 

There are some varieties of lands 
All made of undefiled jewels. 

Pure gems, the most exquisite, 

Radiating everywhere oceans of light. 

Then there are lands of pure light 
Which rest in the realm of space; 

Some are in oceans of jewels. 

Some rest in mines of light. 

Buddha, in the midst of this ocean of groups. 
Expounds teachings, all skillful and subtle; 

The realm of the Buddhas is boundlessly vast; 

Beings who see it are gladdened at heart. 

Some are embellished with precious stones 
Shaped like flower lamps in vast arrays, 

Their clouds of fragrant flame-light blazing with color, 
Covered with webs of jewel lights. 

Some lands have no boundaries; 

They rest in the deep, immense lotus sea, 

Broad, pure, unique among worlds, 

Because they’re adorned by Buddhas’ goodness. 

Some world-oceans revolve. 

Stabilized by Buddha’s power; 

Enlightening beings are everywhere there. 

Always seeing immeasurably vast treasures. 

Some rest in thunderbolt hands, 

Some on celestial leaders’ bodies; 

The supremely honored Vairocana 
Is always here actively teaching. 

Some rest evenly on jewel trees, 

Or likewise on clouds of fragrant flames; 

Some rest on great bodies of water, 

Some in the ocean of indestructible diamond. 



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The Flower Ornament Scripture 


Some rest on thunderbolt banners, 

Some are in flower seas; 

Vast mystic powers all-pervading, 

Vairocana here can appear. 

Some long, some short, there are innumerable kinds; 
Different too arc the rings they form. 

Their stores of beautiful adornments arc extraordinary: 
Only the purified and cultivated can see. 

Thus each of them arc different, 

But all rest on the ocean of vows. 

Some lands arc always in space, 

With Buddhas like clouds filling them. 

Some hang upside-down in space, 

Sometimes existing, sometimes not; 

Some lands are extremely pure, 

Resting in enlightening beings’ precious crowns. 

The great spiritual powers of the Buddhas everywhere 
All arc seen herein; 

The voices of the Buddhas fill them all. 

Produced by the power of deeds. 

Some lands fill the universe, 

Pure, undefiled, arising from mind. 

Like reflections, illusions, boundlessly vast. 

Each different, like in Indra’s net. 

Some show stores of various adornments 
Set up in empty space. 

Realms of actions arc inconceivable: 

Buddha’s power reveals them for all to see. 

Inside the particles of each land 
Constantly revealing the Buddha-lands, 

Their numbers infinite, equal to beings: 

Such is the action of the Universally Good. 

In order to fully develop beings 
He cultivated practice here for infinite cons, 

Producing great miraculous displays 
Extending everywhere through the cosmos. 



The Formation of the Worlds 


189 


In each atom of the lands of the cosmos 
Rest the vast oceans of worlds; 

Clouds of Buddhas equally cover them all, 

Filling every place. 

Like the tree action in one atom 
So it is in all atoms; 

All the great occult powers of Buddhas and enlightening beings 
Vairocana can cause to appear. 

All the vast lands 

Arc like reflections, illusions, or flames: 

Nowhere is their origin seen, 

Nor where they go or whence they came. 

Disintegration and formation recur in cycles 
Without pause, in the midst of space; 

All depends on pure vows 
Sustained by the vast power of action. 


Then the enlightening being Universally Good said further to the great 
congregation, “Children of Buddha, the oceans of worlds have various 
different forms and characteristics. That is to say, some arc round, 
some square, some neither round nor square. There arc infinite 
distinctions. Some arc shaped like whirlpools, some like mountains of 
flames, some like trees, some like flowers, some like palaces, some like 
living creatures, some like Buddhas. There arc as many forms such as 
these as there arc atoms in an ocean of worlds.” 

Then, to review this point, Universally Good, imbued with the 
power of the Buddha, looked over the ten directions and said, 


The oceans of lands arc variously different: 

Various adornments, various supports; 

Different forms, all beautiful, pervade the ten directions: 
You should together all observe them. 

Some are round, some arc square, 

Some triangular, some octagonal; 

Gcmstonc-whccl shaped, lotus blossoms, and so on: 

All are different, according to deeds. 

Some have arrays of pure flames, 

Mixed with gold, most rarely fine, 



1 90 


The Flower Ornament Scripture 


All doors open, with no resistance: 

This is from deeds broadminded and pure. 

The store of boundless differences of the oceans of worlds 
Is like clouds draped in the sky, 

Jewel discs spread on the ground in wonderful arrays, 

The lights of the Buddhas shining therein. 

All lands, distinctions of mind, 

Appear reflected in various lights; 

In these oceans of worlds 

Buddhas each manifest mystical powers. 

Some lands arc dirty, some are pure; 

Pleasant or painful, each is different. 

This comes from the inconceivable ocean of acts: 

Cyclic phenomena arc always like this. 

Inside a single hair pore, inconceivable lands 
With various bases, many as atoms: 

In each of them a universal illuminator 
Expounds the truth in the midst of the crowd. 

In a single atom, great and small lands, 

Variously different, as numerous as atoms; 

Level, high and low, each is different: 

Buddha goes to all to operate the teaching. 

The lands manifested in a single atom 
Arc all the occult power of the original vow: 

According to the various differences in inclination of mind 
All can be made, in the midst of space. 

In all atoms of all lands 

Buddha enters, each and every one. 

Producing miracle displays for sentient beings: 

Such is the way of Vairocana. 


Then the enlightening being Universally Good also said to the great 
assembly, “Children of Buddha, know that the oceans of worlds have 
various substances. Some have bodies of arrays of all jewels, some arc 
of various ornaments made of all precious substances, some arc of lights 
of all jewels, some arc of lights of various colors, some arc of lights of 
various adornments, some arc composed of Buddhas’ powers, some arc 
of characteristics of fine gems, some arc made of miraculous displays of 



The Formation of the Worlds 


191 


Buddhas, some arc of jewel sun discs, some are of extremely minute, 
fine jewels, some arc made of radiance of all jewels, some are of various 
fragrances, some are made of crowns of precious flowers, some arc of 
all jewel reflections, some are made of what is manifested by all 
adornments, some are made of an instant of mind manifesting the 
whole cosmos, some arc made of jewels in the forms of enlightening 
beings, some are made of jewel flower pistils, some are made of the 
spoken sounds of the Buddhas.” Then, to repeat this, Universally 
Good surveyed the ten directions by the Buddha’s power and said, 


There arc some oceans of worlds 
Compounded of jewels. 

Solid and unbreakable, 

Resting on precious lotus blossoms. 

Some arc pure light beams 
Of unknowable origin; 

These arrays of all light beams 
Rest in empty space. 

Some are made of pure light 
And also rest on light rays 
Embellished with clouds of light 
Where enlightening beings roam. 

There are some oceans of lands 
Born of the power of vows, 

Existing like reflections: 

They can’t be grasped or explained. 

Some arc made of precious stones 
Emitting sunlike light; 

Discs of pearls adorn the ground. 

And enlightening beings abound. 

Some lands are made of jewel flames, 
Covered with clouds of flames, 

The radiance of the jewels superb; 

All comes from results of acts. 

Some arc born of subtle forms, 

With various features adorning the ground. 
Like crowns holding all jewels; 

These come from the Buddha’s work. 



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The Flower Ornament Scripture 


Some are born from the ocean of minds, 

Existing according to what the minds understand. 
Like illusions, they have no locus: 

All arc mental constructions. 

Some are made of the precious light 
Of the Buddha’s aura; 

All the Buddhas appear therein, 

Each producing miracles. 

Some universally good enlightening beings 
Produce various oceans of lands, 

Adorned by the power of their vows. 

All exceptionally sublime. 


Then the enlightening being Universally Good also said to the great 
congregation, “Know that the oceans of worlds have various adornments. 
Some arc adorned by all ornaments producing beautiful clouds, some 
by explanations of the virtues of all enlightening beings, some by 
explanations of the rewards of actions of all sentient beings, some by 
revelations of the ocean of vows of all enlightening beings, some by 
representations of the images of all Buddhas of past, present, and 
future, some by the spheres of occult powers revealing boundless cons 
in a single moment, some by production of all buddha-bodies, some 
by production of fragrant clouds of all jewels, some by radiant 
lights showing the wonderful things in all enlightenment scenes, 
some by illustration of the practices and vows of all universally 
good ones. There are as many such adornments as atoms in an ocean of 
worlds. ” 

Then, to repeat, Universally Good, imbued with the power of the 
Buddha, looked over the ten directions and said, 


The vast oceans of lands are boundless; 

All are made from pure action, 

With various adornments and various abodes, 

They fill all ten directions. 

Clouds of jewel flames of boundless forms. 

Vast arrays of adornments, not the same, 

Always appear in all oceans of lands, 

Radiating subtle sounds expounding the truth. 

Adorned by the various great vows 

Of the enlightening beings’ boundless sea of virtues, 



The Formation of the Worlds 


193 


These lands simultaneously produce sublime sounds 
Shaking the network of the lands of the ten directions. 

The ocean of beings’ acts is vast, immeasurable; 

According to the results they effect, the lands arc each different. 

The adornments in all places 

Can tell of this, by the Buddha’s powers. 

The spiritual powers of Buddhas past, present, and future 
Appear throughout the oceans of lands; 

In each phenomenon all the Buddhas appear: 

Thus do they purify — you should observe. 

Past, future, and present cons. 

All lands in the ten directions. 

And all the adornments therein. 

All appear in each land. 

In all phenomena arc countless Buddhas: 

As many as beings, filling the world; 

In order to teach they produce mystic effects 
Whereby they adorn the oceans of lands. 

All the adornments emit beautiful clouds 
Of various flowers and fragrant flames, 

With clouds of jewels appearing as well: 

The oceans of worlds arc embellished with these. 

All sites of enlightenment in the ten directions 
Arc complete with all kinds of adornment; 

Flowing lights spread afar, like clouds of color: 

All are shown in this ocean of lands. 

The practice of the vows of the universally good 
Buddha children have practiced for cons as many as beings; 
Boundless lands have they all adorned, 

All appearing in all places. 


Then Universally Good also said to the congregation, “Know that in 
the oceans of worlds there arc oceans of purifying techniques as many 
as atoms in an ocean of worlds. That is to say, the enlightening beings 
associate with all good teachers to cultivate the same roots of goodness; 
they cause great clouds of virtues to grow, extending throughout 
the universe; they clarity all their great beliefs; they contemplate the 
spheres of all enlightening beings and abide therein; they cultivate all 



194 


The Flower Ornament Scripture 


means of transcendence and fulfill them; they contemplate all stages of 
enlightenment and enter them; they produce the ocean of all pure 
aspirations; they cultivate all practices essential for emancipation; they 
enter into the ocean of all adornments; they perfect the power of 
purifying methods. There arc as many of these and others as there are 
atoms in an ocean of worlds.” 

Then, to reiterate. Universally Good looked over the ten directions 
by the power of the Buddha invested in him, and said, 


The adornments of all oceans of worlds 

Are born from countless techniques, vows, and powers; 

All the oceans of lands always shine. 

Produced by the power of countless pure deeds. 

Forever associating with good teachers, 

Together doing good works, all pure, 

With great compassion extending to all beings. 

Thereby arc world-oceans adorned. 

Concentration on all the teachings, 

Meditation, liberation, and skill in means 
Are all purified with the Buddha: 

Thus are the world-oceans born. 

Developing boundless certainty, 

Able to understand like the Buddha, 

Having purified patience and skill in means, 

Thus can boundless lands be purified. 

Cultivating supreme practices to aid sentient beings. 
Virtue great and always growing, 

Like clouds spreading as far as space: 

Thus arc world-oceans perfected. 

The transcending means are infinite, many as beings; 

All have the Buddhas practiced to perfection; 
Transcendent vow-taking has no end: 

Pure world-oceans arc born from here. 

Purely practicing all peerless truths. 

Developing boundless liberating practices. 

Edifying beings by various means: 

Thus are beautified oceans of worlds. 

Practicing techniques of adornment, 

Entering the ocean of teachings of enlightened virtues, 



The Formation oj the Worlds 


195 


Causing all beings to dry up the source of suffering: 
Thus are vast lands perfected. 

The ocean of powers is peerlessly great. 

Causing all beings to plant roots of good, 

Making offerings to all the enlightened: 

Thus are boundless lands all purified. 


Then Universally Good addressed the masses again: “Buddha children, 
know that in each ocean of worlds there are differences in the manifesta- 
tion of the Buddhas, as many as atomic particles in an ocean of worlds. 
That is, some manifest small bodies, some large bodies, some manifest 
short lives, some long lives, some only adorn and purify a single 
buddha-land, some adorn and purify innumerable buddha-lands, some 
only reveal one vehicle of teaching, some reveal inconceivably many 
vehicles of teaching, some appear to tame a few sentient beings, some 
tame boundless sentient beings. Such differences as these are as many as 
atomic particles in an ocean of worlds.” 

Then Universally Good, to review, looked over the ten directions by 
the power he received from the Buddha, and said, 


Various accommodating methods of the Buddhas 
Appear in all the oceans of worlds, 

All adapted to the inclinations of sentient beings: 

This is the Buddhas’ power of skillful expedients. 

The reality-body of the Buddhas is inconceivable: 
Colorless, formless, beyond any image, 

Yet able to manifest myriad forms for sentient beings, 
Causing them to sec, according to their inclinations. 

Some manifest short lives for beings, 

Some appear to live for countless cons; 

The reality-body manifests throughout the ten directions, 
Appearing in the world according to suitability. 

Some there are who beautify and purify all 

The inconceivable oceans of worlds in all directions; 

And some only purify one single land, 

Yet showing all within that one. 

Some, according to the mentalities of sentient beings, 
Reveal inconceivably many various vehicles of liberation; 



196 


The Flower Ornament Scripture 


Some only expound one vehicle of teaching, 

Yet within that one arc revealed innumerable methods. 

Some there are who, naturally enlightened, 

Cause a few beings to abide in the Way; 

Some can in a single instant 
Awaken countless deluded ones. 

Some produce mystical clouds from their pores 
Which manifest countless, boundless Buddhas 
Appearing in all worlds, 

Liberating beings by various means. 

Some there arc whose spoken sounds pervade everywhere 
Explaining truth in accord with mental inclinations of beings, 
Through inconceivably many eons 
Taming oceans of countless beings. 

Some have infinite beautified worlds, 

Their congregations pure, sitting solemnly, 

Buddh as like clouds spreading over, 

Filling the oceans of worlds in the ten directions. 

The techniques of the Buddhas arc inconceivable, 

All appearing in accord with beings’ minds, 

Abiding in various beautified fields, 

Extending throughout all lands. 


Then Universally Good again addressed the great assembly: “Buddha- 
children, know that the oceans of worlds have as many spans of 
existence as there arc atoms in an ocean of worlds. That is, some abide 
for an incalculable con, some abide for an infinite eon, some abide for a 
boundless con, some abide for an incomparable eon, some abide for an 
uncountable con, some abide for an unspeakable con, some abide for an 
inconceivable con, some abide for an immeasurable eon, some abide for 
an inexplicable con. There are as many such spans as atoms in an ocean 
of worlds. ” 

Then, to review, Universally Good, looking over the ten directions 
by the power received from the Buddha, said. 


Among the oceans of worlds arc various ages. 

Adorned by vast, extensive technical skills; 

Observing all the lands in the ten directions, 

The differences in the measures of their ages become clear. 



The Formation of the Worlds 


197 


I see that the eon lengths in the world-oceans of the ten directions 
Are innumerable, same as sentient beings: 

Some long, some short, some are without bounds; 

I now tell of them, by the Buddha’s voice. 

I see the oceans of lands in the ten directions: 

Some abide for cons numerous as atoms, 

Some for one eon, some for numberless; 

Each is different, due to the variety of vows. 

Some arc wholly pure, some wholly defiled; 

Then again, in some purity and defilement are mixed. 

The structures of the oceans of vows vary, 

Abiding in the conceptions of sentient beings. 

Having cultivated practices for cons as many as atoms in a 
land 

And attained vast and pure oceans of worlds, 

The Buddhas’ realm is fully adorned, 

Abiding forever, through boundless cons. 

Some cons arc called Light of Various Jewels, 

Some, Mind of Radiant Eyes, or Equal Sound, 

Undefiled Light, or Eon of Virtue; 

These pure eons contain all eons. 

There arc pure cons where one Buddha appears, 

Or in one eon countless Buddhas may appear. 

With inexhaustible skill in means and great will power, 

They enter into all the various ages. 

Infinite eons may enter one con, 

Or one con may enter many eons: 

The various aspects of the ocean of all eons 
Clearly appear in the lands of the ten directions. 

The adornments of all cons 
May all appear in one con; 

Or the adornments of one con 
May enter all boundless cons. 

From the first moment to the completion of the con, 

All is born from the conceptions of beings’ minds. 

All oceans of lands, their cons boundless, 

Arc purified by one technique. 



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The Flower Ornament Scripture 


Then Universally Good also said to the masses, “Children of Buddha, 
you should know that the oceans of worlds have as many differences in 
changes in the ages as there are atoms in an ocean of worlds. That is, as 
a consequence of natural law, the oceans of worlds have innumerable 
changes of the ages, forming and disintegrating; because defiled beings 
live in them, the oceans of worlds have changes in the ages, becoming 
defiled; as a result of having sentient beings who cultivate great virtues 
living in them, the oceans of worlds have changes in the ages coming to 
have some purity in the midst of their defilements; as a result of 
enlightening beings with faith and understanding living there, world 
oceans have changes in the ages, coming to have more purity than 
defilement; as a result of innumerable beings there conceiving the will 
for enlightenment, the oceans of worlds have changes in their ages, 
becoming totally pure; as a result of enlightening beings traveling in 
the various worlds, the oceans of worlds have changes in the ages, 
becoming beautified with boundless adornment; as a result of the 
enlightening beings of all the world-oceans in the ten directions 
gathering, world-oceans have changes in the ages, becoming beautified 
with infinite great adornments; because of the Buddhas passing away 
into nirvana, world oceans have changes in the ages, their adornments 
dying out; because of Buddhas appearing in the worlds, oceans of 
worlds have changes in the ages, becoming extensively beautified and 
purified; because of the mystic powers and edifying miracles of the 
Buddhas, world-oceans have changes in the ages, becoming pure all 
over. There arc as many such changes as atoms in an ocean of 
worlds.” 

Then, to reiterate, the enlightening being Universally Good, looking 
over the ten directions by the power received from the Buddha, said 
in verse. 


All lands are born 

According to the power of actions; 

You all should observe 

The forms of changes as they are. 

Defiled sentient beings arc bound 
By habitual confusions, to be feared; 
Their minds cause oceans of worlds 
To all become defiled. 

If any have pure hearts 
And cultivate virtuous deeds, 

Their minds will cause oceans of worlds 
To have purity mixed with defilement. 



The Formation of the Worlds 


199 


If enlightening beings of faith and understanding 
Are born in the age, 

According to what’s in their minds 
Purity mixed with defilement will show. 

When infinite sentient beings 
Determine on enlightenment. 

Their minds will cause world-oceans 
To be pure for that age. 

When boundless billions of enlightening beings 
Travel to all quarters, 

Adornments, all of them equal. 

Arc variously seen through the age. 

When in each and every atom 
Of Buddha-lands as many as atoms 
Enlightening beings gather together, 

All the lands are pure. 

When a Buddha passes away 
That land’s adornments perish; 

If no beings are vessels of truth. 

That land becomes defiled. 

If a Buddha appears in the world 
Everything is marvelous; 

In accord with the purity of mind, 

All adornments are complete. 

The spiritual powers of the Buddhas 
Arc shown in inconceivable numbers; 

Then the ocean of lands 
Arc all totally pure. 


Then Universally Good again addressed the assembly: “Children of 
Buddha, know that there are many ways in which the oceans of worlds 
arc not different, as many as atoms in an ocean of worlds. That is, there 
is no difference in the number of worlds in each ocean of worlds, being 
as many as atoms in an ocean of worlds; there is no difference in the 
powers of the Buddhas appearing in each ocean of worlds; there is no 
difference in that all enlightenment sites in each ocean of worlds per- 
vade the cosmos in all directions; there is no difference in the assemblies 
at the enlightenment sites of all the Buddhas in each ocean of worlds; 
there is no difference in the auras of all the Buddhas in each ocean of 



200 


I ke Flower Ornament Scripture 


worlds pervading the cosmos; there is no difference in the miracles and 
epithets of all Buddhas in each ocean of worlds; there is no difference in 
the voices of all the Buddhas in each ocean of worlds pervading the 
ocean of worlds and abiding forever. There is no difference in the 
techniques of the teaching cycles in each ocean of worlds; there is no 
difference in that in each ocean of worlds all oceans of worlds every- 
where enter into the individual atom; there is no difference in that in 
each and every atom of each ocean of worlds are manifest the vast 
realms of all the Buddhas of the past, present, and future. The aspects 
of the oceans of worlds which arc not different arc, briefly stated, 
thus; if they are fully told, there arc as many as atoms in an ocean of 
worlds.” 

Then the enlightening being Universally Good, to recapitulate, 
looked over the ten directions by the power of the Buddha and said 
in verse. 


In each atom arc many oceans of worlds, 

Their locations each different, all beautifully pure; 
Thus docs infinity enter into one, 

Yet each unit’s distinct, with no overlap. 

Within each atom arc inconceivably many Buddhas 
Appearing everywhere in accord with beings’ minds. 
Reaching everywhere in all oceans of worlds: 

This technique of theirs is the same for all. 

In each and every atom arc enlightenment trees, 

All draped with various adornments 
In which all lands alike appear; 

In this all arc no different. 

In each atom arc congregations numerous as atoms. 
All surrounding the leader of humanity, 

Going beyond all, pervading the worlds, 

Yet with no crowding or confusion. 

In each atom arc innumerable lights 
Pervading the lands of the ten directions. 

All showing the Buddhas’ enlightening practices, 

The same in all oceans of worlds. 

In each atom arc infinite bodies 

Transforming like clouds, circulating everywhere; 

By mystic buddha-powers they guide all beings. 

No different in all ten directions’ lands. 



The Formation of the Worlds 


201 


In each atom are expounded many teachings; 

Those teachings arc pure and revolve like wheels. 

The gates of freedom by various means 
Arc all told of, without discrimination. 

One atom emanates all Buddhas’ voices, 

Filling those beings who are receptors of truth; 
Omnipresent in the oceans of worlds for countless eons, 
These voices too have no difference. 

The countless beautiful adornments of oceans of worlds 
All enter inside a single atom; 

Such mystic powers of the Buddhas 
All arise from the nature of action. 

In each atom the Buddhas of all times 
Appear, according to inclinations; 

While their essential nature neither comes nor goes, 

By their vow power they pervade the worlds. 



BOOK FIVE 


The Flower Bank World 


THEN THE ENLIGHTENING BEING Universally Good again addressed the 
great assembly, saying, “Children of Buddha, this Flower Bank Array 
ocean of worlds was adorned and purified by Vairocana Buddha as in 
the remote past he cultivated enlightening practices for as many eons as 
atoms in an ocean of worlds, in each eon associating with as many 
Buddhas as there are atoms in an ocean of worlds, in the presence of 
each Buddha purely practicing great vows as numerous as atoms in an 
ocean of worlds. 

“This Flower Bank Array ocean of worlds is supported by as many 
atmospheres as there are atoms in the polar mountain. The bottommost 
atmosphere is called Impartial Abode; it holds arrays of blazing flames 
of all jewels above it. The next atmosphere is called Producing Various 
Precious Adornments; it holds diamond banners radiant with pure light 
above it. The next higher atmosphere is called Precious Power; it holds 
chimes of all jewels above it. The next higher atmosphere is called 
Impartial Flavor; it holds diamond orbs of the appearance of sunlight 
above it. The next higher atmosphere is called Various Universal 
Adornments; it holds flowers of light discs above it. The next higher 
atmosphere is called Universal Purity; it holds flaming lion thrones of 
all flowers above it. The next higher atmosphere is called Sound Pervad- 
ing the Ten Directions; it holds banners of all regal pearls above it. The 
next higher atmosphere is called Light of All Jewels; it holds all dia- 
mond tree flowers above it. The next higher atmosphere is called High 
Velocity Universal Support; it holds mountainous clouds of all fragrant 
gems above it. The next higher atmosphere is called Various Mansions 
in Motion; it holds clouds of pedestals of all precious colors and 
fragrances above it. The uppermost of those atmospheres as numerous 
as atoms in a mountain is called Repository of Supreme Light; it holds 
an ocean of fragrant water, adorned by radiant diamonds. In this ocean 
of fragrant water is an enormous lotus blossom, called Banner of 
Fragrance, with pistils of all kinds of lights; this Flower Bank Array 
ocean of worlds rests therein. This ocean of worlds is square and level. 


The Flower Bank World 


203 


pure and stable, surrounded by diamond circular mountains. Its lands, 
seas, and trees each have distinct boundaries.” 

Then Universally Good, to recapitulate, looked over the ten direc- 
tions with the power of the Buddha and said in verse. 


In the past the Buddha, in all states of being. 

Cultivated pure deeds with Buddhas as many as atoms; 

Thus he attained the Flower Bank Array ocean of worlds 
With all kinds of jewel lights. 

His vast clouds of mercy cover all; 

He has given up his body innumerable times. 

Because of the power of his past eons of practice. 

This world now has no defilements. 

It emanates great light, which abides throughout space; 

Held by atmospheric power, it doesn’t tremble or quake. 

It is adorned everywhere by jewels of Buddha’s treasury; 

The power of Buddha’s vows has made it pure. 

Strewn about are flowers of beautiful mines of jewels, 
Resting in the sky through the power of ancient vows. 

Over an ocean of various adornments, stable and strong, 
Clouds of light spread, filling the ten directions. 

In all the jewels are clouds of enlightening beings 
Traveling to all quarters, blazing with light; 

Rimmed with glowing flames, beautiful flower ornaments 
Circulate throughout the universe, reaching everywhere. 

From all the jewels emanates pure light 
Which totally illumines the ocean of all beings; 

Pervading all lands in the ten directions, 

It frees them from pain and turns them to enlightenment. 

The Buddhas in the jewels are equal in number to all beings; 
From their hair pores they emanate phantom forms: 

Celestial beings, world rulers, and so on, 

Including forms of all beings as well as Buddhas. 

Their magical light beams arc as many as all things; 

In the light they intone the names of all Buddhas. 

By various means they teach and civilize, 

Accommodating all the various minds everywhere. 



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The Flower Ornament Scripture 


In each atom of the Flower Bank world 
Is seen the universe of the elemental cosmos; 

Jewel lights display Buddhas like masses of clouds: 

This is the Buddha’s freedom in his field. 

The vast cloud of his vows extends throughout the cosmos, 
Edifying all beings throughout all time. 

Having completed the practice of the state of knowledge of uni- 
versal good. 

All the adornments there arc emerge from here. 


Then Universally Good again addressed the great congregation: 
“Children of Buddha, the surrounding mountains of this Flower Bank 
Array ocean of worlds rest on lotus blossoms of sun-pearls. Their mass 
is made of sandalwood crystals, their peaks of majestic diamonds. Their 
curves arc made of precious stones of exquisite fragrance. They arc 
composed of fiery diamonds. Rivers of all perfumes flow between 
them. Their forests are made of all kinds of jewels. They are covered 
with beautiful flowers and fragrant herbs, and studded with bright 
pearls. Nets of precious stones are draped all around. There are as many 
such beautiful adornments as there arc atoms in an ocean of worlds.” 

Then, to recapitulate, Universally Good, the enlightening being, 
receiving spiritual power from the Buddha, looked over the ten direc- 
tions and said in verse, 


The great ocean of worlds has no bounds; 

Its circumference of jewels is pure and multicolored. 
All the adornments it has are of rare beauty; 

This comes from the spiritual power of the Buddha. 

Rings of jewels, rings of exquisite incense. 

As well as rings of pearls and lamp flames — 

Various beautiful treasures adorn it, 

Whereon rest a pure ring of mountains. 

Their mines are of solid jewels, 

They’re decorated with rose gold. 

Their light blazes throughout the ten directions; 
Inside and out they shine, all pure and clear. 

Made of masses of diamonds, 

Also raining beautiful jewels, 

Their jewel atmospheres are unique and different. 
Radiating pure light beautifying everywhere. 



The Flower Bank World 


205 


The fragrant rivers divide into streams of infinite hues, 
Scattering flower-jewels and sandalwood, 

With lotuses thickly blooming, like clothing spread, 

And rare plants abundantly growing, all of them aromatic. 

Countless jewel trees adorn everywhere, 

The colors of their blooming flowers radiantly bright; 
Various kinds of fine raiment are placed thereon, 

With clouds of light shining everywhere, all round and full. 

Countless, boundless great enlightening beings 
Holding canopies, burning incense, fill the universe. 

Each producing all wonderful voices 

Everywhere expounding the Buddhas’ true teaching. 

The trees of precious elements have branches of jewels, 

Each jewel branch emitting light; 

Vairocana’s pure body 

Enters therein, causing all to sec. 

In all the adornments arc manifest buddha-bodies 
Of boundless forms and countless numbers, 

All going to all quarters, reaching everywhere, 

The beings they teach also being limitless. 

All the adornments emit sublime sounds 
Expounding the circle of the Buddha's original vows — 
Buddha’s independent power causes them to pervade 
All the pure oceans of lands there are. 


Then Universally Good also said, “The land within the surrounding 
mountains of this ocean of worlds is all made of diamond. Its stable, 
strong adornments cannot be broken. It is clean and level. It is fringed 
by precious stones and contains repositories of jewels. It is arrayed at 
intervals with all kinds of gems in the various forms of all sentient 
beings. It is strewn with jewel dust and spread with lotus blossoms, 
with jewels from fragrant mines placed among them. The various 
adornments fill everywhere, like clouds. It is decorated with all the 
embellishments of all the buddha-lands of past, present, and future. It is 
webbed with beautiful precious stones, which reflect the states of all the 
Buddhas like the net of Indra, emperor of the heavens, hanging there. 
I hc ground of this ocean of worlds has adornments such as these, as 
many as atoms in an ocean of worlds.” 

Then, to recapitulate. Universally Good, receiving spiritual power 
from the Buddha, looked over the ten directions and said, 



206 


The Flower Ornament Scripture 


That ground is level and utterly pure, 

Firmly abiding, indestructible; 

It is adorned with jewels everywhere. 

With various gemstones interspersed. 

The diamond earth is most delightful. 

Embellished with jewel rings and nets, 

Spread with lotus blossoms in full bloom, 

With exquisite raiment covering all. 

Enlightening beings’ celestial crowns and jewel necklaces 
Arc spread all over the ground as decorations; 
Sandalwood-scented jewels arc strewn about, 

All radiating pure, exquisite light. 

Jewel flowers flame, producing subtle light; 

Flames of light, like clouds, illuminate all. 

These flowers, and myriad jewels, 

Arc strewn over the ground for adornment. 

Dense clouds rise and till the ten directions 
With tremendous rays of light that have no end, 

Reaching all lands in the ten directions 
Expounding the Buddha’s vivifying teaching. 

All the Buddha’s vows arc in the jewels 
Revealing boundless, vast eons; 

What the Supreme Knower did in days gone by 
Is all seen within these jewels. 

Into all the jewels of this ground 
Come and enter all the Buddha-ficlds — 

And into each atom of those buddha-fields 
Also enter all lands. 

In the Flower Bank world, adorned with wondrous jewels 
Enlightening beings travel throughout the ten directions, 
Expounding the universal vows of the Great Hero: 

This is their power of freedom in enlightenment sites. 

The ground arrayed with beautiful precious stones 
Radiates pure light replete with all adornments 
Filling the cosmos, equal to space; 

Buddha’s power naturally manifests like this. 



The Flower Bank World 


201 


Those who master the vows of universal good, 

Those of great knowledge who enter the Buddha’s realm, 
Can know, in this ocean of lands. 

All such mystic transformations as these. 


Then Universally Good also said to the assembly, “In the land 
masses of this ocean of worlds arc seas of fragrant waters, as numerous 
as atoms in unspeakably many buddha-ficlds. All beautiful jewels adorn 
the floors of those seas; gems of exquisite fragrances adorn their shores. 
They arc meshed with luminous diamonds. Their fragrant waters shine 
with the colors of all jewels. Flowers of all kinds of gems swirl on their 
surfaces. Sandalwood powder settles on the bottom of the seas. They 
emanate the sounds of Buddhas’ speech. They radiate jewcllike light. 
Boundless enlightening beings, holding various canopies, manifest mys- 
tic powers causing the adornments of all worlds to appear therein. 
Stairways of ten kinds of precious substances arc set out in rows, with 
balustrades of ten kinds of jewels surrounding them. White lotuses 
ornamented with jewels, as many as atoms in four continents, are 
spread over the waters, in full bloom. There are unspeakable hundreds 
of thousands of billions of trillions of banners often precious elements, 
banners of belled gauze of raiments of all jewels, as many as sand grains 
in the Ganges river, jewel flower palaces of boundless forms, as many as 
sand grains in the Ganges river, a hundred thousand billion trillion lotus 
castles of ten precious substances, forests of jewel trees as many as 
atoms in four continents, networks of flaming jewels, as many sandal- 
wood perfumes as grains of sand in the Ganges, and jewels of blazing 
radiance emitting the sounds of Buddhas’ speech; unspeakable hundreds 
of thousands of billions of trillions of walls made of all jewels surround 
all of them, adorning everywhere.” 

Then, to reiterate, Universally Good, spiritually empowered by the 
Buddha, looked over the ten directions and said. 


On the land masses of these worlds 

Are seas of fragrant water, adorned by jewels; 

Pure beautiful gems line the sea floors, 

Resting on diamond, indestructible. 

Heaps of jewels of fragrant mines form the shores, 
Orbs of sun-flame pearls are spread like clouds; 
Garlands of lotuses and exquisite jewels 
Adorn everywhere, pure, without taint. 

The fragrant waters are clear and contain all colors; 
Precious flowers swirl, radiating light. 



208 


The Flower Ornament Scripture 


Sounds that cause all to quake are heard far and near, 
Expounding the subtle truth by the Buddha’s mystic powers. 

The arrays of stairways contain all jewels 
And arc studded at intervals with pearls; 

The surrounding balustrades are all made of jewels 
With nets of lotuses and pearls draped like clouds. 

Gemstone trees stand in rows, 

Flower buds blossom, their luster bright; 

Various music is always playing: 

Buddha’s mystic power makes it so. 

White lotuses of various superb jewels 

Are spread in arrays on the fragrant water seas. 

Rays of fragrant flames never cease: 

Their vast auras fill everywhere. 

Banners of bright pearls, ever radiant. 

Drapes of fine clothing ornamenting, 

Nets of crystal bells intone the sound of truth, 

Causing hearers to head for buddha-knowledge. 

Lotuses of jewels form castles 
Adorned with multicolored gems. 

While clouds of pearls shade the four corners, 

Thus adorning the seas of fragrant waters. 

Walls surround everything 

With facing towers arrayed on them. 

Countless lights are always shining, 

Variously adorning the pure clear seas. 

Vairocana, in ancient times. 

Beautified and purified various oceans of lands 
Like this, vast, broad, without bounds: 

All is the Buddha’s sovereign power. 


Then Universally Good went on to say to the great congregation, 
“Each one of the fragrant seas has as many rivers of fragrant waters as 
there arc atoms in four continents, circling them to the right. All of 
them have diamond banks adorned with crystals of pure light, always 
manifesting clouds of jewel color lights of the Buddhas, as well as the 
speech sounds of all sentient beings. The causal practices cultivated by 
the Buddhas, their various forms and characteristics, all emerge from 



The Flower Bank World 


209 


the swirls in the rivers. There are networks of crystals and chimes of 
many jewels, wherein appear the adornments of all the oceans of 
worlds. Clouds of jewels cover them above: those clouds show all the 
phantom Buddhas emanated in the ten directions by Vairocana of the 
Flower Bank world, as well as the deeds of psychic power of all 
Buddhas; they also produce miraculous sounds extolling the names of 
the enlightened and enlightening beings of past, present, and future. 
From those fragrant waters constantly emerge clouds of light with the 
radiance of all jewels, continuing uninterrupted. If the full story be told, 
each river has as many adornments as atoms in an ocean of worlds.” 

Then, to reiterate, Universally Good, with the psychic power he 
received from the Buddha, looked over the ten directions and said, 


Currents of pure fragrance fill the great rivers. 
Beautiful diamonds form their banks. 

Rings of jewel dust are spread on the ground; 

The various ornaments are all rare and fine. 

Jewel stairways arrayed in rows, beautifully adorned, 
Balustrades surrounding, all extremely fine, 

Flower decorations, with stores of pearls, 

And various garlands draped all around. 

The fragrant waters’ jewellike luster is pure, 

Always spewing crystals in rushing currents; 

The flowers undulate with the ripples. 

All producing music intoning sublime truths. 

The mud is made of sandalwood powder. 

All splendid jewels swirl together; 

Aromas of stores of scent spread therein, 

Emitting flames circulating fragrance everywhere. 

In the rivers are produced wonderful jewels, 

All emitting lights of blazing color; 

The lights cast reflections forming terrace seats 
Complete with canopies and garlands of pearls. 

In the diamonds appear bodies of Buddhas, 

Their lights illumining the ten directions’ lands; 
Circles of them decorate the river beds, 

Always full of fragrant water, clear. 

Crystal nets, bells of gold, 

Cover the rivers, broadcasting Buddha’s voice. 



210 


The Flower Ornament Scripture 


Preaching all ways to enlightenment 
And the sublime practice of universal good. 

The crystals of the jewel banks are extremely pure, 

And always produce the tones of the Buddhas’ original vows, 

Telling of and showing 

The past deeds of all Buddhas. 

From the whirls of those rivers enlightening beings 
Constantly emerge, like clouds, 

All traveling in the vast, extensive lands, 

Till all the universe is filled. 

Pure pearls are spread like clouds 
Covering all the fragrant rivers; 

Those pearls are as many as the appearances from Buddha’s brow, 
Clearly showing the images of all enlightened ones. 


Then Universally Good also said to the great assembly, “The land in 
between these rivers of fragrant waters is all variously adorned with 
beautiful jewels. Each land space has as many white lotuses decorated 
with jewels as there arc atoms in four continents, surrounding and 
filling everywhere. Each has as many forests of jewel trees as atoms in 
four continents, standing in orderly rows, with each tree constantly 
producing clouds of all ornaments, diamonds shining within them. The 
fragrances of all kinds of flowers fill everywhere. Those trees also 
produce subtle sounds, speaking of the great vows practiced by all the 
Buddhas in all ages. They also scatter various kinds of diamonds all 
over the ground: diamonds with lotus auras, fragrant flame light cloud 
diamonds, variously embellished diamonds, diamonds reflecting the 
colors of inconceivably many adornments, diamonds like stores of 
raiment of sunlight, diamonds draping clouds of webs of light through- 
out the ten directions, diamonds reflecting the spiritual metamorphoses 
of all Buddhas, diamonds reflecting the ocean of consequences of actions 
of all sentient beings. There are as many of such as these as there are 
atoms in an ocean of worlds. The lands in between the fragrant rivers all 
have such adornments.” 

Then, to reiterate. Universally Good, receiving spiritual power from 
the Buddha, looked over the ten directions and said, 


The land is level and thoroughly pure, 

Garnished with gold and jewels. 

Trees in rows shade the land, 

With soaring trunks hung with branches and flowers like clouds. 



The Flower Bank World 


211 


The twigs and stems are adorned with gems, 

The glow of their flowers make auras illumining all around; 
Their fruits, of crystal, hang like clouds, 

Making all in the ten directions visible. 

Diamonds are spread over the ground, 

Adorning together with jewel pollen from the flowers. 

There are also crystal palaces. 

Showing the reflected images of all beings. 

Diamonds reflecting the images of Buddhas 
Are scattered all over the ground; 

Their luster pervades the ten directions, 

Revealing Buddhas in each and every atom. 

Arrays of exquisite jewels are distributed well, 

Interspersed with networks of pearl lamps. 

Everywhere are crystal orbs 
Each showing the Buddhas’ powers. 

The arrays of jewels radiate light 
In which appear the phantom buddhas. 

Each one traveling everywhere 
And teaching with the ten powers. 

White lotuses of jewels 
Fill all the waters. 

Their blooms all various, 

Each shining endless light. 

All adornments of all ages 
Appear in the crystal fruits; 

Their essential nature, unborn, cannot be grasped: 

This is the sovereign power of Buddha. 

All the adornments on this ground 
Manifest the vast body of Buddha: 

It neither comes nor goes. 

But causes all to sec by the power of Buddha’s ancient vows. 

In each atom of this ground 

All Buddha-childrcn cultivate the Way; 

All see the lands predicted for their futures, 

All of them pure according to their wishes. 



212 


The Flower Ornament Scripture 


Then Universally Good went on to declare, “The adornments of the 
ocean of worlds of the Buddha arc inconceivable. Why? Each object in 
this Flower Bank Array ocean of worlds is adorned by as many pure 
qualities as there are atoms in an ocean of worlds.” 

Then, to reiterate this point, Universally Good, imbued with spiri- 
tual power from the Buddha, surveyed the ten directions and said, 


Every place in this ocean of lands 
Is embellished with myriad jewels, 

Their flames leaping into the sky, spreading like clouds, 

Their light penetrating, always covering all. 

Jewels spew clouds without end 
Wherein appear images of all Buddhas; 

Their mystic powers and metamorphoses never stop, 

And all enlightening beings come and gather. 

All the jewels broadcast Buddha’s voice, 

The sound exquisite, inconceivable; 

What Vairocana did in the past 

Is always heard and seen within these jewels. 

The universal illuminators with pure auras 
All show their forms reflected in the ornaments; 

Transforming, distributing their bodies, surrounded by congre- 
gations, 

They reach throughout all oceans of lands. 

Buddha’s independent deeds of spiritual powers 
All pervade the lands of the ten directions; 

Thereby arc the oceans of lands purely adorned: 

All of this is seen within the jewels. 

The mystic displays in the ten directions 
Arc all like images in a mirror; 

They just come from the spiritual will power 
Exercised by the Buddha in the past. 

If any can practice the deeds of universal goodness 

And enter the enlightening beings’ ocean of supreme knowledge, 

They can, in a single atom, 

Manifest their bodies everywhere and purify many lands. 

For inconceivable billions of cons 
Having associated with all the Buddhas, 



The Flower Bonk World 


213 


Everything they practice 

Can be shown in a single instant. 

The Buddhas’ lands arc like space, 

Peerless, unborn, without any signs — 

To aid living beings, they beautify and purify lands, 
Dwelling therein by the power of their original vows. 


Then Universally Good went on to say, “What worlds arc there 
herein? I’ll tell you. In these seas of fragrant waters, numerous as atoms 
in unspeakably many buddha-ficlds, rest an equal number of world 
systems. Each world system also contains an equal number of worlds. 
Those world systems in the ocean of worlds have various resting 
places, various shapes and forms, various substances and essences, 
various locations, various entryways, various adornments, various 
boundaries, various alignments, various similarities, and various pow- 
ers of maintenance. 

“Some of these world systems rest on seas of gigantic lotuses, some 
rest on seas of jewel flowers of boundless forms, some rest on seas of 
ornaments of treasures from repositories of all pearls, some rest on seas 
of perfume, some rest on seas of all flowers, some rest on seas of crystal 
webs, some rest on seas of swirling light, some rest on seas of enlighten- 
ing beings’ jewelled crowns, some rest on seas of the bodies of all the 
various living beings, some rest on diamonds emanating the sounds of 
the voices of all Buddhas. There arc as many of these, if fully expounded, 
as atoms in an ocean of worlds. 

“Some of these world systems are shaped like high mountains, some 
like rivers, some like whorls, some like whirlpools, some like wheel 
rims, some like altars, some like forests, some like palaces, some like 
mountain banners, some like all geometric figures, some like wombs, 
some like lotus blossoms, some like baskets, some like bodies of sen- 
tient beings, some like clouds, some like the distinguishing features of 
Buddhas, some like spheres of light, some like webs of various pearls, 
some like all doors, some like various ornaments. Their shapes, if fully 
told of, number as many as atoms in an ocean of worlds. 

“As for the substances of these world systems, some arc made of 
clouds of jewels of all quarters, some of multicolored llamcs, some of 
light beams, some of flames of precious scents, some of cotton flowers 
adorned by all jewels, some of images of enlightening beings, some of 
auras of Buddhas, some of physical forms of Buddhas, some of the 
light of one precious element, some of the lights of many precious 
elements, some of the sounds of the sea of blessings and virtues of all 
living beings, some of the sounds of the sea of actions of all living 
beings, some of the pure sounds of the sphere of all Buddhas, some of 
the sounds of the sea of great vows of all enlightening beings, some of 



214 


The Flower Ornament Scripture 


the sounds of the formation and disintegration of the adornments of all 
lands, some of the sounds of the methods and techniques of all Buddhas, 
some of the sounds of the voices of boundless Buddhas, some of the 
voices of goodness of all sentient beings, some of the sounds of the 
mystical demonstrations of all Buddhas, some of the pure sounds of the 
ocean of virtue of all Buddhas. If fully told, there as many of these as 
atoms in an ocean of worlds.” 

Then Universally Good, to reiterate what he meant, looked over the 
ten directions by the power bestowed on him by the Buddha and said 
in verse, 


The stable, marvelous adornments of the systems of worlds. 
Vast, pure treasuries of light. 

Rest on seas of lotus blossom jewels 
Or on perfume seas, and so on. 

Shaped like mountains, cities, trees, altars, 

The world systems extend in all directions, 

Their various adornments and shapes different, 

Each set out in arrays. 

Pure light is the substance of some; 

Some, flower banks, and some, clouds of jewels; 

Some world systems are made of flames, 

Resting in indestructible mines of jewels. 

Clouds of lamps, colored lights of flames, and more: 
Various, boundless forms, all pure; 

Some are composed of sound, 

Of the inconceivable teachings of Buddha. 

Some are sound produced by the power of vows, 

Some of sounds of miraculous displays, 

Some are those of beings’ virtues. 

Or the sounds of Buddhas’ qualities. 

The individual different aspects of the world systems 
Are inconceivable, without end. 

The ten directions are filled with them, 

Their vast adornments manifesting spiritual powers. 

All the immense lands of the ten directions 
Enter into this system of worlds; 

Though we see all in the ten directions enter, 

Really there is no coming and no entry. 



The Flower Bank World 


215 


One world system enters all. 

And all completely enter one; 

Their substances and characteristics remain as before, no different: 
Incomparable, immeasurable, they all pervade everywhere. 

In the atoms of all lands 

Are seen Buddhas existing there; 

The voices of their oceans of vows are like thunder, 

Subduing all sentient beings. 

The Buddha’s body pervades all lands, 

Which are also filled by countless enlightening beings; 

The Buddha’s freedom has no equal, 

Edifying all conscious creatures. 


Then Universally Good said, “These seas of fragrant waters, numer- 
ous as atoms in unspeakably many buddha-fields, are in the Flower 
Bank Array ocean of worlds, spread out like the net of Indra, king of 
the gods. The sea of fragrant water in the very center is called Bound- 
less Light of Beautiful Flowers. Its floor is made of diamond banners 
reflecting the forms of all enlightening beings. It produces huge lotuses 
called Diamond Adornments of All Scents. There is a system of worlds 
resting on it called Blazing Light Illuming the Ten Directions; com- 
posed of all ornaments, it contains as many worlds as atoms in unspeak- 
ably many buddha-fields, arrayed therein. In the nadir is a world called 
Supreme Light Shining Everywhere, adorned by all kinds of diamonds, 
bounded by a circle of light, resting on flowers of many jewels, shaped 
like a crystal, covered with clouds of arrays of flowers of all gems, 
surrounded by worlds as numerous as atoms in a buddha-field, with 
various structures and various adornments. The Buddha of this world is 
called Undefiled Lamp of the Eye of Purity. 

“Above this, past worlds as numerous as atoms in a buddha-field, 
is a world called Beautiful Array of Lotus Flowers of Various Scents, 
bounded by all kinds of ornaments, resting on a network of jewel 
lotus blossoms, shaped like a lion throne, covered with nets of pearls 
of the colors of all jewels, surrounded by as many worlds as atoms in 
two buddha-fields. The Buddha is called Supreme Radiance of Lion 

Light- 

“Above this, past worlds as numerous as atoms in a buddha-field, is 
a world called All-Illuminating Light of Ornaments of All Jewels, 
bounded by an atmosphere of perfume, resting on garlands of various 
gems, octagonal in shape, covered by clouds of solar discs of crystals 
with subtle light, surrounded by as many worlds as atoms in three 
buddha-fields. The Buddha is called Banner of Supreme Knowledge 
Like Pure Light. 



216 


The Flower Ornament Scripture 


“Above this, past worlds as numerous as atoms in a buddha-field, is 
a world called Array of Flowers of Various Lights, bounded by all the 
finest jewels, resting on a sea of pure banners of multicolored diamonds, 
shaped like a crystal lotus blossom, covered by clouds of diamond 
light, orbited by worlds as numerous as atoms in four buddha-ficlds, all 
thoroughly pure. The Buddha is called Diamond Light with Infinite 
Energy Skillfully Producing Manifestations. 

“Above this, past worlds as numerous as atoms in a buddha-field, is 
a world called Radiating Light of Beautiful Flowers, bounded by nets 
adorned with bells of all jewels, resting on a sea of networks of jewel 
spheres adorned with forests of all trees, geometric in shape, with many 
angles and sides, covered by clouds of diamonds with pure resonance, 
surrounded by worlds as many as atoms in five buddha-fields. The 
Buddha is called Ocean of Joyful Power of Fragrant Light. 

“Above this, past worlds as numerous as atoms in a buddha-field, is 
a world called Pure Subtle Light, bounded by banners decorated with 
diamonds, resting on a sea of diamond palaces, square in shape, covered 
by clouds of drapes of crystal orb topknots, surrounded by as many 
worlds as atoms in six buddha-fields. The Buddha is called Banner of 
Sovereignty with Universal Light. 

“Above this, past worlds as numerous as atoms in a buddha-field, is 
a world called Array of Radiance of Myriad Flowers, bounded by 
decorations of all kinds of flowers, resting on a sea of flames of the 
colors of all jewels, shaped like a palace, covered by clouds of robes of the 
colors of all jewels and railings of pearls, surrounded by worlds as 
numerous as atoms in seven buddha-fields, all uniformly pure. The 
Buddha is called Ocean of Joy with the Light of Virtue, Fame, and 
Freedom. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Producing the State of Awesome Power, bounded by 
ornaments of diamonds that produce all sounds, resting on a sea of 
spheres of lotus thrones of the colors of various jewels, shaped like 
Indra’s net, covered by clouds of flower webs of boundless colors, 
surrounded by as many worlds as atoms in eight buddha fields. The 
Buddha is called Renowned Banner of the Ocean of Knowledge. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Producing Wondrous Sounds, bounded by spherical arrays 
of mind-jewels, resting on a sea of diamonds in cloudlike arrays con- 
stantly producing all wonderful sounds, shaped like the body of a 
celestial king of the Brahma heaven, covered by clouds of lion thrones 
adorned with countless jewels, surrounded by as many worlds as there 
are atoms in nine buddha-fields. The Buddha is called Invincible Radi- 
ance like Pure Moonlight. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Diamond Banner, bounded by garlands of gems from 
pearl treasuries of boundless adornments, resting on a crystal sea of 



The Flower Bank World 


217 


jewel lion thrones with all adornments, spherical in shape, covered by 
mountainous clouds of jewel flowers of all fragrances, as numerous as 
atoms in ten gigantic mountains, and surrounded by as many worlds as 
atoms in ten buddha-fields, all uniformly pure. The Buddha is called 
Supreme King of the Ocean of All Truths. 

“Above this, past worlds as many as atoms in a buddha-field, there is 
a world called Constantly Producing Sapphire Light, bounded by ar- 
rays of indestructible diamonds, resting on a sea of various different 
flowers, shaped like the half moon, covered by clouds of drapes of 
celestial jewels, surrounded by worlds as many as atoms in eleven 
buddha-fields. The Buddha is called Boundless Virtues. 

“Above this, past worlds as many as atoms in a buddha-field, is a 
world called Light Shining, bounded by arrays of radiant lights, resting 
on a sea of perfume of flower swirls, shaped like a wreath, covered by 
clouds of various garments, surrounded by worlds as numerous as 
atoms in twelve buddha-fields. The Buddha is named Transcending the 
Gods. 

“Above this, past worlds as many as atoms in a buddha-field, we 
come to this world, called Endurance, bounded by ornaments of 
diamonds, held by atmospheres of various colors, resting on a network 
of lotus flowers, shaped like space, covered by space adorned with 
spherical celestial palaces, surrounded by worlds as numerous as atoms 
in thirteen buddha-fields. The Buddha is this Vairocana. 

“Above this, past worlds as numerous as atoms in a buddha-field, is 
a world called Tranquil Undefiled Light, bounded by adornments of all 
jewels, resting on a sea of various kinds of precious raiment, shaped like 
a thunderbolt-bearer, covered by clouds of diamonds of boundless 
colors, surrounded by worlds as numerous as atoms in fourteen buddha- 
fields. The Buddha is called Supreme Sound Pervading the Cosmos. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Lamp of Many Beautiful Light Beams, bounded by drapes 
of all ornaments, resting on a sea of webs of pure flowers, shaped like a 
fylfot, covered by clouds of seas of crystal trees and perfumed waters, 
surrounded by as many worlds as atomic particles in fifteen buddha- 
fields, all uniformly pure. The Buddha is called Universally Illuminat- 
ing Banner of Invincible Strength. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Pure Light Shining Everywhere, bounded by diamonds 
from inexhaustible clouds of jewels, resting on a sea of lotus flowers 
with various fragrant flames, shaped like a tortoise shell, covered by 
sandalwood clouds of radiant crystal orbs, surrounded by as many 
worlds as atoms in sixteen buddha-fields. The Buddha is called Eyes 
with the Qualities of Pure Suns. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Mine of Jewel Ornaments, bounded by diamonds in the 
forms of all living beings, resting on a sea of diamonds from mines of 



218 


The Flower Ornament Scripture 


light, octagonal in shape, covered by webs of flower trees adorned by 
jewels from all the surrounding mountains, surrounded by as many 
worlds as atoms in seventeen buddha-fields. The Buddha is called Light 
of Unhindered Knowledge Illumining the Ten Directions. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Dustless, bounded by ornaments of all kinds of exquisite 
forms, resting on a sea of lion thrones of myriad beautiful flowers, 
shaped like a pearl necklace, covered by clouds of auras of diamonds 
with all precious fragrances, surrounded by as many worlds as atoms in 
eighteen buddha-fields, all uniformly pure. The Buddha is called Su- 
preme Banner of Infinite Means. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Pure Light Illumining Everywhere, bounded by diamonds 
producing inexhaustible clouds of jewels, resting on a sea of mountains 
of fragrant flames of infinite colors, shaped like a wreath of jewel 
flowers, covered by diamond clouds of light of boundless colors, sur- 
rounded by as many worlds as atoms in nineteen buddha-fields. The 
Buddha is called Light Illumining All the Space of the Cosmos. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Beautiful Jewel Flames, bounded by jewels like the sun 
and moon illuming everywhere, resting on a sea of diamonds in the 
shapes of all celestial beings, shaped like jewel arrays, covered by clouds 
of banners of all precious robes and networks of banks of crystal lamps, 
surrounded by as many worlds as atoms in twenty buddha-fields, all 
uniformly pure. The Buddha is called Shining with Signs of Virtue. 

“This world system, Blazing Light Illumining the Ten Directions, 
has as many such vast worlds as there are atoms in unspeakably many 
buddha-fields, each with their individual resting places, shapes, sub- 
stances and natures, aspects, entrances, adornments, boundaries, arrays, 
similarities, and powers of maintenance, all revolving around it: that is, 
there are as many spiral-shaped worlds as atoms in ten buddha-fields, a 
like number of river-shaped worlds, the same number of whirlpool- 
shaped worlds, the same number of wheel-rim-shaped worlds, the 
same number of altar-shaped worlds, the same number of forest-shaped 
worlds, the same number of tower-shaped worlds, the same number of 
forest-shaped worlds, the same number of pennant-shaped worlds, the 
same number of womb-shaped worlds, the same number of geometri- 
cally shaped worlds, the same number of lotus-blossom-shaped worlds, 
the same number of basket-shaped worlds, the same number of worlds 
shaped like living creatures, the same number of Buddha-shaped worlds, 
the same number of light aura-shaped worlds, the same number of 
cloud-shaped worlds, the same number of net-shaped worlds, the same 
number of door-shaped worlds — there are as many such as atoms in 
unspeakably many buddha-fields. Each of these worlds has as many 
enormous worlds as atoms in ten buddha-fields surrounding it, each 
one also having as many worlds, the same as explained above. All of 



The Flower Bank World 


219 


these worlds are in this Boundless Light of Beautiful Flowers sea of 
fragrant waters, or in the rivers of fragrant water surrounding it.” 

Then the enlightening being Universally Good also said to the great 
assembly, “East of this Boundless Light of Beautiful Flowers sea of 
fragrant water is another sea of fragrant water called Repository of 
Undefiled Flames. It produces huge lotuses called Beautiful Adorn- 
ments of Diamonds with All Scents. There is a world system resting on 
it called Vortex of Lands Shining Everywhere. Its substance is the 
roaring sound of deeds of enlightening beings. At its bottom is a world 
called Palace Decoration Banner, square in shape, resting on a sea of 
ornaments of all precious stones, covered by clouds of webs of lotus 
light, surrounded by worlds as many as atoms in a buddha-field, all 
uniformly pure. The Buddha is named Brow-Light Illumining Every- 
where. 

“Above this, past worlds as many as atoms in a buddha-field, is a 
world called Repository of Flowers of Virtue, spherical in shape, rest- 
ing on a sea of flower pistils made of all kinds of pearls, covered by 
clouds of lion thrones with pearl banners, orbited by as many worlds as 
atoms in two buddha-fields. The Buddha is called Wisdom of the 
Ocean of All Boundless Truths. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Fragrant Circle of Miracles, shaped like a diamond, resting 
on a sea of nets of chimes adorned with all kinds of jewels, covered by 
clouds of auras of all kinds of ornaments, orbited by as many worlds as 
atoms in three buddha-fields. The Buddha is named Light of Virtuous 
Characteristics Shining Everywhere. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Light of Sublime Color, shaped like a crystal orb, resting 
on a perfume sea of jewels of boundless colors, covered by clouds of 
palaces of radiant pearls, surrounded by as many worlds as atoms in 
four buddha-fields, all uniformly pure. The Buddha is named Ubiqui- 
tous Illumination Producing Good Company. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Good Cover, shaped like a lotus blossom, resting on a 
perfume sea of diamonds, covered by perfume clouds of undefined 
light, orbited by as many worlds as atoms in five buddha-fields. The 
Buddha is called Inexhaustible Wisdom of Delight in Truth. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Wreath of Light of Pure Flowers, triangular in shape, 
resting on arrays of all unbreakable jewels, covered by light beams 
from the jeweled crowns of enlightening beings, surrounded by as 
many worlds as atoms in six buddha-fields. The Buddha is called Pure 
Universal Light. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Array of |ewcl Lotus Blossoms, shaped like a half moon, 
resting on a sea of arrays of all kinds of lotuses, covered by clouds of 



220 


The Flower Ornament Scripture 


flowers of all jewels, orbited by as many worlds as atoms in seven 
buddha-fields, all uniformly pure. The Buddha is called Pure Eye of 
Flowers of Virtue. 

“Above this, past worlds as many as atoms in a buddha-ficld, is a 
world called Repository of Undefiled Flames, shaped like a row of 
jewel lamps, resting on a sea of banks of jewellike flames, covered by 
clouds of various bodies constantly raining perfume, surrounded by as 
many worlds as atoms in eight buddha-ticlds. The Buddha is called 
Invincible Power Of Wisdom. 

“Above this, past worlds as many as atoms in a buddha-ficld, is a 
world called Sublime Pure Sound, shaped like a fylfot, resting on a sea 
of jewel raiment, covered with clouds of drapes adorned with all 
flowers, surrounded by as many worlds as atoms in nine buddha-fields. 
The Buddha is called Enormous Eyes like the Clear Moon in the Sky. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Sounds as Numerous as Atoms, shaped like the net of 
Indra, resting on a sea of waters of all precious elements, covered by 
clouds of jeweled canopies of all musical sounds, surrounded by as 
many worlds as atoms in ten buddha-fields. The Buddha is called 
Golden Mountain Lamp. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Array of Jewel Colors, shaped like a fylfot, resting on a sea 
of gems shaped like the king of the gods, covered by clouds of flowers 
radiant as the sun, surrounded by as many worlds as atoms in eleven 
buddha-fields. The Buddha is called Radiant Knowledge Illuminating 
the Cosmos. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Golden Light, shaped like a huge castle, resting on a sea of 
ornaments made of all jewels, covered by clouds of jewel flowers from 
scenes of enlightenment, surrounded by as many worlds as atoms in 
twelve buddha-fields. The Buddha is called Banner of Precious Lamps 
Lighting All. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Sphere of Light Illumining Everywhere, shaped like a 
wreath of flowers, resting on a sea of whirlpools of jewel raiment, 
covered by clouds of palaces made of diamonds emanating the sound of 
Buddha’s voice, surrounded by as many worlds as atoms in thirteen 
buddha-fields. The Buddha is called Lotus Flower Illumining Everywhere. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Jewel Mine Ornaments, shaped like four continents, rest- 
ing on a mountain of jewel necklaces, covered by clouds of blazing 
jewels, surrounded by as many worlds as atoms in fourteen buddha- 
fields. The Buddha is called Blooming Flowers of Inexhaustible Blessings. 

“Above this, past as many worlds as atoms in a buddha-ficld, is a 
world called Appearing Everywhere like Reflections in a Mirror, shaped 
like the body of a titan, resting on a sea of diamond lotuses, covered by 



The Flower Bank World 


221 


clouds of light rays from jeweled crowns, surrounded by as many 
worlds as atoms in fifteen buddha-fields. The Buddha is called Elixir 
Sound. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Sandalwood Moon, octagonal in shape, resting on a sea of 
indestructible precious sandalwood, covered by clouds of pearl flowers, 
surrounded by as many worlds as atoms in sixteen buddha-fields, all 
uniformly pure. The Buddha is called Peerless Knowledge of the Su- 
preme Truth. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Untainted Light, shaped like a whirlpool of fragrant water, 
resting on a sea of jewel light of boundless colors, covered by clouds of 
exquisitely aromatic light, surrounded by as many worlds as atoms in 
seventeen buddha-fields. The Buddha is called Sound of Light Illumin- 
ing All Space. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Array of Beautiful Flowers, spiral shaped, resting on a sea 
of all flowers, covered by crystal clouds of all musical sounds, sur- 
rounded by as many worlds as atoms in eighteen buddha-fields. The 
Buddha is called Everywhere Manifesting Supreme Light. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Array of Supreme Sounds, shaped like a lion throne, 
resting on a sea of golden lion thrones, covered by clouds of banks of 
lotuses of all colors, surrounded by as many worlds as atoms in nine- 
teen buddha-fields. The Buddha is called Universal Light of Renown 
tor Boundless Virtue. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Supremely High Lamp, shaped like the Buddha’s palm, 
resting on a sea of banners of perfume of precious raiment, covered by 
clouds of palaces made of jewels radiant as the sun, surrounded by as 
many worlds as atoms in twenty buddha-fields, uniformly pure. The 
Buddha is called Lamp Illuminating Space. 

“South of this Repository of Undefiled Flames sea of fragrant waters 
is another sea of fragrant waters, called Sphere of Inexhaustible Light, 
with a world system called Array of Banners of Buddhas, composed of 
the sounds of the ocean of virtues of all Buddhas. At the bottom of this 
world system is a world called Lovely Flower, shaped like a jewel disc, 
resting on a sea of diamonds from a mine of diamond trees, covered by 
clouds of jewel mines projecting reflections of forms of enlightening 
beings, surrounded by as many worlds as atoms in a buddha-field, all 
uniformly pure. The Buddha there is called Joyful Countenance of 
Lotus Light. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Sublime Sound; the Buddha there is called Wonderfully 
High Jewel Lamp. 

“Above this, past as many worlds as atoms in a buddha-field, is a 



222 


The Flower Ornament Scripture 


world called Light of Arrays of Myriad Jewels; the Buddha there is 
called Banner of Sounds of the Cosmos. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Diamond Treasury of Fragrance; the Buddha there is 
called Sound of Light. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Pure Sound; the Buddha there is called Supreme Energy. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Array of Jewel Lotus Blossoms; the Buddha there is called 
Thunder of Clouds of Castles of Truth. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Peace and Bliss; the Buddha there is called Renowned 
Lamp of Wisdom. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Undcfilcd Net; the Buddha there is called Ocean of Vir- 
tues with Invincible Light. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Flowering Grove Banner Illumining Everywhere; the Bud- 
dha there is called Light of the Lotus of Great Knowledge. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Innumerable Adornments; the Buddha there is called Ban- 
ner of the Real Sphere of the Universal Eye. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Array of Jewels of Radiant Light; the Buddha there is 
called Great Caravan Leader of Supreme Knowledge. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Flower King; the Buddha there is called Moonlight Banner. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Undefiled Treasury; the Buddha there is called Pure 
Awareness. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Jewel Light; the Buddha there is called Lamp of the Space 
of Omniscience. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Producing Jewel Necklaces; the Buddha there is called 
Light of the Forms of the Ocean of Virtues of the Ways of Transcendence. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Sublime Circles Covering All; the Buddha there is called 
Subduing All Attached Minds and Causing Joy. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Jewel Flower Banner; the Buddha there is called Great 
Fame of Extensive Virtues. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Infinite Adornments; the Buddha there is called Ocean of 
Qualities of Light of Impartial Knowledge. 

“Above this, past as many worlds as atoms in a buddha-field, is a 



The Flower Bank World 


223 


world called Banner of Arrays of Infinite Lights, shaped like a lotus 
blossom, resting on a sea of webs of all jewels, covered by webs of 
lotus light crystals, surrounded by as many worlds as atoms in twenty 
buddha-fields, all uniformly pure. The Buddha there is called Pure 
Light of the Cosmos. 

“Turning the right of this Sphere of Inexhaustible Light sea of fragrant 
water, there is a sea of fragrant water called Diamond Flame Light, with 
a system of worlds called Repository of Arrays of Buddha Halos, com- 
posed of voices extolling the names of all Buddhas. At the bottom of this 
world system is a world called Jewel Flame Lotus, shaped like a curl of 
hair, the color of crystal, resting on a sea of whirlpools of the colors of all 
jewels, covered by clouds of palaces of all adornments, surrounded by as 
many worlds as atoms in a buddha-field, all uniformly pure. The Buddha 
there is called Undefiled [ewel Light. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world ealed Repository of Flames of Light; the Buddha there is called 
Light of Unhindered Independent Wisdom. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Beautiful Array of Jewel Discs; the Buddha there is called 
Light of All Jewels. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Sandalwood Tree Flower Banner; the Buddha is called 
Light of Pure Knowledge. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Exquisite Array of Buddha-Fields; the Buddha is called 
Great Sound of Joy. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Array of Subtle Lights; the Buddha is called Independent 
Knowledge of the Cosmos. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Boundless Forms; the Buddha is called Unimpeded 
Knowledge. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Flame Cloud Banner; the Buddha is called Nonregressivc 
Teaching. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Pure Circle of Jewel Ornaments; the Buddha is called Pure 
Flower Light. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Great Emancipation; the Buddha is called Eye of the Sun 
of Unhindered Knowledge. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Beautifully Adorned Diamond Throne; the Buddha is 
called Great Light of Knowledge of the Cosmos. 

“Above this, past as many worlds as atoms in a buddha-field, is a 



224 


The Flower Ornament Scripture 


world called Everywhere Adorned by Knowledge and Wisdom; the 
Buddha there is called King of the Light of the Torch of Knowledge. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Deep Wonderful Sound of a Lotus Pond; the Buddha there 
is called Omniscience Illumining Everywhere. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Varicolored Light Beams; the Buddha there is called Radi- 
ant Flower King Cloud. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Exquisite Jewel Banner; the Buddha there is called Light of 
Virtue. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Crystal Flower Light; the Buddha there is called Cloud of 
Universal Sound. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Extremely Deep Ocean; the Buddha there is called Leader 
of All Beings in the Ten Directions. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called High Mountain Light; the Buddha there is called Sound of 
Universal Knowledge of the Cosmos. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Golden Lotus; the Buddha there is called Universal Light of 
the Repository of Virtue. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Mine of Jewel Ornaments, shaped like a fylfot, resting on 
a sea of trees of all scents adorned by crystals, covered by clouds of 
pure light, surrounded by as many worlds as atoms in twenty buddha- 
ficlds, all uniformly pure. The Buddha is called Web of Light of Great 
Mystical Displays. 

“Turning to the right of this Diamond Flame Light sea of fragrant 
water, there is another sea of fragrant water called Sapphire Array, with 
a world system called Light Illumining the Ten Directions, resting on 
clouds of scent of lotus blossoms of all beautiful adornments, composed 
of the voices of boundless Buddhas. At the bottom of this system is a 
world called Wheel Containing Infinite Colors of All Quarters, shaped 
like a spiral with an infinite number of turns, resting on a sea of 
treasuries of jewels of unlimited colors, covered by the net of Indra, 
surrounded by as many worlds as atoms in a buddha-field, all uni- 
formly pure. The Buddha there is called Lotus Eyes with All-Illuminating 
Light. 

“Above this, past worlds as numerous as atoms in a buddha-field, is 
a world called Mine of Pure Exquisite Ornaments; the Buddha there is 
called Great Lion of Unexcelled Wisdom. 

“Above this, past worlds as numerous as atoms in a buddha-field, is 
a world called Producing Lotus Thrones; the Buddha is called King of 
of Light Illumining the Cosmos. 



The Flower Bank World 


225 


“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Jewel Banner Sound; the Buddha there is called Universal 
Repute of Great Virtue. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Diamond Ornament Treasury; the Buddha there is called 
Lotus Sun Light. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Indra Flower Moon; the Buddha there is called Banner of 
Independent Knowledge of Truth. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Treasury of Beautiful Globes; the Buddha there is called 
Pure Sound of Great Joy. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Mine of Wonderful Sounds; the Buddha there is called 
Good Caravan Leader of Great Power. 

“Above this, past as many worlds as atoms in a buddha-iield, is a 
world called Pure Moon; the Buddha there is called Power of Knowl- 
edge with Monumental Light. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Boundless Adorning Marks; the Buddha there is called 
Pure Moonlight of Means and Vows. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Beautiful Flower Sound; the Buddha there is called Sound 
of Great Vows of the Ocean of Truth. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Array of All Jewelry; the Buddha there is called Supreme 
Heaven of Beautiful Sound. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Indestructible Ground; the Buddha there is called Form of 
Jewel Light of Virtue. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Universal Light Readily Transforming; the Buddha there 
is called Calm Intellect with Great Energy. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Protective Adorning Action; the Buddha there is called 
Gladdening to See. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Sandalwood |cwcl Flower Treasury; the Buddha there is 
called All-Illumining Light of Extremely Profound Immutable Wisdom. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Sea of Various Colors and Forms; the Buddha there is 
called Radiating Soverign Light of Inconceivable Ultimate Truth. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Producing Great Lights in All Directions; the Buddha 
there is called Incomparable Majestic Light of Supreme Virtue. 



226 


The Flower Ornament Scripture 


“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Mountain Cloud Banner; the Buddha there is called Eyes 
of Ultimately Pure Light. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Radiant Lotus, round in shape, resting on a sea of crystals 
of boundless colors and many wonderful fragrances, covered by clouds 
of ornaments of all vehicles, surrounded by as many worlds as atoms in 
twenty buddha-fields, all uniformly pure. The Buddha there is called 
Energetic Sun of Liberation. 

“Turning to the right of this Sapphire Array sea of fragrant water 
there is another sea of fragrant water, called Diamond Orb Adorned 
Floor, with a world system called Indra’s Net Studded with Wonderful 
Jewels, composed of sounds produced by the knowledge of universal 
virtue. At the bottom of this world system is a world called Lotus 
Blossom Net, shaped like the polar mountain, resting on a sea of 
banners of mountains of beautiful flowers, covered by clouds of Indra’s 
nets of diamonds from the sphere of buddhahood, surrounded by as 
many worlds as atoms in a buddha-field, all uniformly pure. The 
Buddha there is called Wisdom Universally Aware of the Body of 
Reality. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Endless Sunlight; the Buddha there is called Mind of 
Supremely Great Awareness. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Radiating Subtle Light in All Directions; the Buddha there 
is called Endless Power of Clouds of Great Virtue. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Tree Blossom Banner; the Buddha there is called Sound of 
the Cosmos of Boundless Knowledge. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Pearl Canopy; the Buddha there is called Transcendental 
Lion Stretch. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Boundless Sound; the Buddha there is called Omniscient 
Awareness. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Forested Peak Visible Everywhere; the Buddha there is 
called Appearing before All Beings. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Invincible Light of Indra’s Net; the Buddha is called 
Clouds of Flames of Golden Light from a Spotless Sun. 

“Above this, past worlds as many as atoms in a buddha-field, is a 
world called Jewel Studded; the Buddha there is called Supreme Wisdom. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Ground of Undefilcd Light; the Buddha there is called 
Pure Moon With All Powers. 



The Flower Batik World 


227 


“Above this, past worlds as many as atoms in a buddha-field, is a 
world called Constantly Emitting Sounds Praising Buddhas’ Virtues; 
the Buddha there is called Spacclike Mind of Universal Awareness. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called High Bank of Flames; the Buddha there is called Great 
Cloud Banners Majestically Appearing in All Quarters. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Sanctuary Adorned with Light; the Buddha there is called 
Incomparable Knowledge Illumining Everywhere. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Producing Ornaments of All Jewels; the Buddha there is 
called King of Mystic Powers Widely Liberating Sentient Beings. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Beautiful Palace Adorned With Light; the Buddha there is 
called Vast Intellect Establishing All Truths. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Undefiled Tranquility; the Buddha there is called Not 
Appearing In Vain. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Banner of Crystal Flowers; the Buddha there is called 
Auspicious Sound Delighting the Mind. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Repository of Universal Clouds, shaped like a palace, 
resting on a perfume sea of various palaces, covered by clouds of lamps 
of all jewels, surrounded by as many worlds as atoms in twenty 
buddha-ficlds, all uniformly pure. The Buddha there is called King of 
Mystic Powers of Supreme Awareness. 

“Turning to the right of this Diamond Orb Adorned Floor sea of 
fragrant water is another sea of fragrant water, called Lotus Blossom 
Indra Net, with a world system called Everywhere Showing Reflec- 
tions of the Ten Directions, resting on a lotus blossom adorned with 
jewels, with all kinds of scents, composed of the sounds of the light of 
knowledge of all Buddhas. At the bottom of this world system is a 
world called Jewel Light of the Ocean of Living Beings, shaped like a 
treasury of pearls, resting on a sea of garlands of all jewels, covered 
with clouds of crystals of the luster of water, surrounded by as many 
worlds as atoms in a buddha-field, uniformly pure. The Buddha there 
is called All-Illumining Moon of Inconceivable Virtue. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Wreath of Wonderful Fragrance; the Buddha there is called 
Banner of Infinite Power. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Sphere of Subtle Light; the Buddha there is called Enlight- 
ening Wisdom with the Sound of the Light of the Cosmos. 

“Above this, past as many worlds as atoms in a buddha-field, is a 



228 


The Flower Ornament Scripture 


world called Roaring Crystal Banner; the Buddha there is called Lotus 
Light with Beautiful Arms Always Hanging Down. 

“Above this, past as many worlds as atoms in a buddha-ficld, is a 
world called Sphere of Extreme Stability; the Buddha there is called 
Light of the Sea of Nonregressive Virtue. 

“Above this, past as many worlds as atoms in a buddha-ficld, is a 
world called Array of Light Beams; the Buddha is called Omniscient 
All-Conquercr. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Lion Throne Illumining Everywhere; the Buddha is called 
Infinitely Powerful Enlightened Wisdom with Inconceivable Light. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Array of Jewel Flames; the Buddha is called Pure Knowl- 
edge of All Things. 

“Above this, past as many worlds as atoms in a buddha-ficld, is a 
world called Immeasurable Lamp; the Buddha is called No Sign of 
Distress. 

“Above this, past as many worlds as atoms in a buddha-field. is a 
world called Hearing Buddha’s Voice; the Buddha is called Supremely 
Magnificent Natural Light. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Pure Metamorphoses; the Buddha is called Golden Lotus 

Light- 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Entering All Quarters; the Buddha is called Expanding 
Mind Observing the Cosmos. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Blazing Flames; the Buddha is called Light Flame Tree 
Kinnara King. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called All-Illumining Aromatic Light; the Buddha is called Skill- 
fully Teaching Fragrant Lamp. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Wreath of Innumerable Flowers; the Buddha is called 
Everywhere Manifesting Buddhas’ Virtues. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Universal Purity of All Subtleties; the Buddha is called 
King of Psychic Powers Equanimous toward All Things. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Sea of Golden Light; the Buddha is called Freely Manifest- 
ing Any Form in Any Place. 

“Above this, past as many worlds as atoms in a buddha-ficld, is a 
world called Pearl Flower Treasury; the Buddha there is called Incon- 
ceivable Wisdom with Cosmic (ewcl Light. 

“Above this, past as many worlds as atoms in a buddha-field, is a 



The Flower Bank World 


229 


world called Lofty Lion Throne of the Gods; the Buddha is called Light 
of Supreme Power. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Boundless Jewel Illumining Everywhere, square in shape, 
resting on a sea of flowered forests, covered by an imperial net raining 
diamonds everywhere, surrounded by as many worlds as atoms in 
twenty buddha-fields, all uniformly pure. The Buddha there is called 
Supreme Sound Illumining the Whole World. 

“Turning to the right of this Lotus Blossom Indra Net sea of fragrant 
water is another sea of fragrant water, called Treasury of Accumulated 
Precious Incense, with a world system called Array of All Virtues, 
composed of the sounds of the teachings of all Buddhas. At the bottom 
of this system is a world called Various Products, shaped like a 
thunderbolt, resting on various diamond mountain banners, covered by 
clouds of diamond light, surrounded by as many worlds as atoms in a 
buddha-field, uniformly pure. The Buddha there is named Lotus Blos- 
som Eyes. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Gladdening Sound; its Buddha is Producer of Joy and 
Bliss. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Jewel Ornament Banner; its Buddha is Omniscience. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Radiant Cotton Flowers; its Buddha is Subtle Sound of 
Pure Calm. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Light of Transformation and Production; its Buddha is 
Moon of Knowledge in Pure Space. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Exquisite Arrays; its Buddha is Showing the Forms of 
Dense Clouds of the Sea of Virtues. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Subtle Sound of All Ornaments; its Buddha is Clouds of 

J°y- 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Lotus Pond; its Buddha is Banner of Renown. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Array of All Jewels; its Buddha is Expanding Observant 
Eye. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Pure Flower; its Buddha is called Inexhaustible Indestructi- 
ble Knowledge. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Lotus-Adorned City; its Buddha is Universal Light of 
Eyes like a Mine of Suns. 

“Above this, past as many worlds as atoms in a buddha-field, is a 



230 


The Flower Ornament Scripture 


world called Mountain Peak with Innumerable Trees; its Buddha is 
Thunder of All Truths. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Sunlight; its Buddha is Demonstrating Infinite Knowledge. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Resting on Lotus Leaves; its Buddha is Mountain of All 
Virtues. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Universally Supporting Atmosphere; its Buddha is Senses 
Shining like the Sun. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Evident Light; its Buddha is Body Glow Illumining 
Everywhere. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called All-Illuminating Diamond Reverberating with Fragrant 
Thunder; its Buddha is Form of Supreme Flowers Blooming. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Imperial Net Adornment, shaped like a balustrade, resting 
on a sea of all ornaments, covered by clouds of palaces of flames of 
light, surrounded by as many worlds as atoms in twenty buddha-fields, 
uniformly pure. The Buddha there is named Manifesting Clouds of 
Fearlessness. 

“Turning to the right of this Treasury of Accumulated Precious 
Incense sea of fragrant water is another sea of fragrant water, called 
Jewel Array, with a world system called Everywhere Undefiled, com- 
posed of sounds of spiritual metamorphoses of buddha-fields within all 
atoms. At the bottom of this system is a world called Pure Refinement, 
flat in shape, like a jewel, resting on a sea of light spheres of all jewels, 
covered by clouds of various sandalwood crystals and pearls, sur- 
rounded by as many worlds as atoms in a buddha-field, uniformly 
pure. The Buddha there is called Peerless Banner of Invincibility. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Bright Beautiful Adornments; its Buddha is Lotus Mind 
King of Mystical Powers. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Banner of Rings of Subtle Forms; its Buddha is Endless 
Light of Universal Renown. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Marvelous Arrays of Crystals from Mines of Flames; its 
Buddha is Great Wisdom and Knowledge Delightful to All Who See or 
Hear. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Array of Exquisite Flowers; its Buddha is Supreme Knowl- 
edge of Infinite Power. 

“Above this, past as many worlds as atoms in a buddha-field, is a 



The Flower Bank World 


231 


world called Producing Pure Particles; its Buddha is Transcending the 
Gods. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Scent of Metamorphic Productions of Universal Light; its 
Buddha is Scented Elephant of Unbreakable Power. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Vortex of Light; its Buddha is Good Reputation of Proven 
Logic. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Sea of Jewel Necklaces; its Buddha is Incomparable Light 
Shining Everywhere. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Banner of Lamps of Beautiful Flowers; its Buddha is Lamp 
of Unhindered Wisdom with Ultimate Virtues. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Array of Skillful Techniques; its Buddha is Transcendence 
of the Sun of Wisdo m. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Radiant Light of Sandalwood Flowers; its Buddha is 
Sound of the Cosmos of Boundless Wisdom. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Imperial Net Banner; its Buddha is Lamplight Shining Far. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Pure Flower Wreath; its Buddha is Light of the Cosmic 
Sun. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Great Awesome Radiance; its Buddha is Sound of the 
Cycles of Teaching of Boundless Virtue. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Jewel Lotus Pond Abode of Common Peace; its Buddha is 
Showing Knowledge Entering into the Inconceivable. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Level Ground; its Buddha is King of Light of Jewels of 
Virtue. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Mass of Aromatic Crystals; its Buddha is Exquisite Adorn- 
ments of the Sea of Inexhaustible Virtue. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Subtle Light; its Buddha is Pervasive Sound of Incompara- 
ble Power. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Radiance of Adornments Solid and Stable Everywhere, 
octagonal in shape, resting on a sea of mind-king crystal globes, cov- 
ered by clouds of drapes adorned by all precious stones, surrounded by 
as many worlds as atoms in twenty buddha-ficlds, uniformly pure. The 
Buddha there is called Great Luminous Lamp of the Universal Eye. 



232 


The Flower Ornament Scripture 


“Turning to the right of this Jewel Array sea of fragrant water, there 
is another sea of fragrant water, called Mass of Diamonds, with a world 
system called Cosmic Action, composed of the enunciation of the 
principles of the methods pertaining to all of the stages of development 
of enlightening beings. At the bottom of this system is a world called 
Radiance of Pure Light, shaped like a string of pearls, resting on a sea of 
necklaces of pearls of all colors, covered by clouds of crystals of light 
from the pearl topknots of enlightening beings, surrounded by as many 
worlds as atoms in a buddha-field, uniformly pure. The Buddha there 
is called Light of Supreme Virtue. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Wonderful Canopy; its Buddha is Mind Free in All Things. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Jewel Adorned Lion Throne; its Buddha is called Great 
Dragon Abyss. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Producing Diamond Thrones; its Buddha is called Ascend- 
ing the Lotus Platform of a Lion Throne. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Supreme Lotus Sound; its Buddha is All-Enlightening 
Light of Knowledge. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Good Customs; its Buddha is King of Sublime Light 
Holding the Earth. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Sound of Happiness; its Buddha is King of the Lamp of 
Truth. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Jewel Treasury Indra’s Net; its Buddha is Not Seen in 
Vain. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Myriad Wonderful Mines; its Buddha is Flame Body 
Banner. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Wheel of Golden Light; its Buddha is Purifying the Acts of 
Living Beings. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Adornments of the Polar Mountains; its Buddha is Clouds 
of All Virtues Shining Everywhere. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Shapes of Myriad Trees; its Buddha is Awareness like a 
Pure Moon like a Jewel Flower. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called No Fear; its Buddha is Torch of Supreme Golden Light. 

“Above this, past as many worlds as atoms in a buddha-field, is a 



The Flower Bank World 


233 


world called Dragon King Banner of Great Renown; its Buddha is 
Seeing All Things as Equal. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Displaying Crystal Colors; its Buddha is Sun of Metamor- 
phic Production. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Array of Light Flame Lamps; its Buddha is Jewel Canopy 
Light Illumining All. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Fragrant Light Cloud; its Buddha is Contemplative Wisdom. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called No Enmity; its Buddha is Ocean of Energetic Supreme 
Intellect. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Banner of Lights of All Adornments; its Buddha is Sover- 
eign King Able to Produce Delightful Lotuses Anywhere. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Hair-Curl Adornments, shaped like a half-moon, resting 
on a sea of crystal flowers from the polor mountain, covered by clouds 
of radiant diamonds of all kinds of ornaments, surrounded by as many 
worlds as atoms in twenty buddha-fields, all uniformly pure. Its Bud- 
dha is called Pure Eye. 

“Turning to the right of this Diamond Mass sea of fragrant water, 
there is another sea of fragrant water, called Jewel Ramparts of Celestial 
Cities, with a world system called Lamp Flame Light, composed of the 
sounds of all impartial teachings. At the bottom of this system is a 
world called Ring of Jewel Moonlight Flowers, shaped like all kinds of 
ornaments, resting on a sea of flowers embellished with all kinds of 
jewels, covered by clouds of lion thrones the color of lapis lazuli, 
surrounded by as many worlds as atoms in a buddha-field. The Buddha 
there is called Free Light of Sun and Moon. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Polar Mountain Jewel Light; its Buddha is Banner of 
Incxhaustuble [ewels of Truth. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Myriad Beautiful Light Beams; its Buddha is Great Mass 
of Flowers. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Crystal Light Flower; its Buddha is Most Independent of 
Humans. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Universal Sound; its Buddha is Omniscience Illumining 
Everywhere. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Great Tree Kinnara Sound; its Buddha is Independent 
Dragon with Infinite Virtues. 



234 


The Flower Ornament Scripture 


“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Boundless Pure Light; its Buddha is Light of Jewel Flow- 
ers of Virtue. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Supreme Sound; its Buddha is Array of All Knowledge. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Decorated with Many Jewels; its Buddha is Jewel Flame 
Polar Mountain. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Pure Wonderfully High Sound; its Buddha is Manifesting 
the Light of All Practices. 

‘Above this, past as many worlds as atoms in a buddha-field, is a 
world called Perfume Canopy; its Buddha is Unobstructed Ocean of 
All Transcendent Ways. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Lion Flower Net; its Buddha is Jewel Flame Banner. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Lamp of Beautiful Diamond Flowers; its Buddha is Light 
of All Great Vows. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Stage of Illumination of All Things; its Buddha is Vast 
True Meaning of All Things. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Level Ornaments of Pearl Dust; its Buddha is Net of Light 
of Supreme Wisdom. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Lapis Lazuli Flowers; its Buddha is called Jewel Cluster 
Banner. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Sphere of Immeasurable Subtle Lights; its Buddha is 
Oceanic Treasury of Great Powerful Knowledge. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Clearly Seeing the Ten Directions; its Buddha is Banner of 
Pure Cultivation of All Virtues. 

“Above this, past as many worlds as atoms in a buddha-field, is a 
world called Pleasing Pure Sound, shaped like Buddha’s hand, resting 
on a sea of networks of jewel lights, covered by clouds of all adorn- 
ments of enlightening beings’ bodies, surrounded by as many worlds as 
atoms in twenty buddha-fields, all uniformly pure. The Buddha there ii 
called Unimpeded Light Illumining the Entire Cosmos.” 

The enlightening being Universally Good also said to the great 
congregation, “East of the Repository of Undefiled Flames sea of 
fragrant water is another sea of fragrant water, called Subtle Body of 
Mystic Emanation. In this sea is a system of worlds called Well- 
Arrayed Different Quarters. Next to that is a sea of fragrant water 
called Adamantine Eye Banner, with a world system called Bridges 



The Flower Bank World 


235 


Adorning the Universe. Next to that is a sea of fragrant water called 
Beautiful Arrays of Various Lotuses, with a world system called Con- 
stantly Producing Emanations in the Ten Directions. Next to that is a 
sea of fragrant water called Gapless Diamond Wheel, with a world 
system called Dense Clouds of Jewel Lotus Stems. Next to that is a sea 
of fragrant water called Flames of Wonderful Fragrance Adorning 
Everywhere, with a world system called Vairocana’s Acts of Metamor- 
phosis and Emanation. Next to that is a sea of fragrant water called 
Gold Banner of Jewel Dust, with a world system called Realm of the 
Buddhas’ Protection. Next to that is a sea of fragrant water called 
Blazing Lights of All Colors, with a world system called Supreme 
Light Shining Everywhere. Next to that is a sea of fragrant water called 
Realm of All Embellishments, with a world system called Jewel Flame 
Lamp. 

“There are as many such seas of fragrant waters as atoms in unspeak- 
ably many buddha-fields. The sea of fragrant water closest to the 
perimeter mountains is called Crystal Ground, with a world system 
called Always Radiating Light, composed of the sounds of the pure cons 
of the ocean of worlds. At the bottom of this world system is a world 
called Banner of Pleasing Pure Light, surrounded by as many worlds as 
atoms in a buddha-field, uniformly pure; the Buddha there is called 
Energetic Wisdom with Supreme Concentration. Above this, past as 
many worlds as atoms in ten buddha-fields, level with the world 
Diamond Banner, the world on the tenth level of the world system of 
the sea of fragrant water in the center, is a world called Banner of 
Arrays of Fragrances, surrounded by as many worlds as atoms in ten 
buddha-fields, uniformly pure; the Buddha there is called Unobstructed 
Lamp of the Cosmos. Above this, past as many worlds as atoms in 
three buddha-fields, parallel to the world Endurance, is a world called 
Radiant Treasury of Light; its Buddha is Unimpeded Light of Wisdom 
Pervading the Cosmos. Above this, past as many worlds as atoms in 
seven buddha-fields, at the top of this world system, is a world called 
Supreme Body Fragrance, surrounded by as many worlds as atoms in 
twenty buddha-fields, uniformly pure. The Buddha there is called 
Flowers of the Branches of Enlightenment. 

“Beyond the sea of fragrant water called Sphere of Inexhaustible 
Light is another sea of fragrant water, called Full of Subtle Light, with a 
world system called Everywhere Undcfiled. Next to that is a sea of 
fragrant water called Canopy of Radiance, with a world system called 
Boundless Adornments. Next to that is a sea of fragrant water called 
Array of Exquisite [ewels, with a world system called Parametric Form 
of Aromatic Crystals. Next there is a sea of fragrant water called 
Producing the Sounds of Buddha's Voice, with a world system called 
Well-Structured Array. Next is a sea of fragrant water called Polar 
Mountain Treasury of Banners of Fragrance, with a world system 
called Light Filling Everywhere. Next is a sea of fragrant water called 



236 


The Flower Ornament Scripture 


Subtle Light of Sandalwood, with a world system called Wreath of 
Flower Radiance. Next is a sea of fragrant water called Atmospheric 
Power Sustaining, with a world system called Banner of Clouds of 
Aromatic Flames. Next is a sea of fragrant water called Adornments of 
the Body of the King of Gods, with a world system called Pearl 
Treasury. Next is a sea of fragrant water called Level and Pure, with a 
world system called Various Adornments of Lapis Lazuli Dust. 

“There are as many such seas of fragrant water as atoms in unspeak- 
ably many buddha-fields; the one closest to the surrounding mountains 
is called Beautiful Tree Blossoms, having a world system called Produc- 
ing Vast Lands, composed of the sounds of all Buddhas vanquishing 
demons. At the bottom of this system is a world called Flaming Torch 
Banner; its Buddha is called Ocean of Wordly Virtues. Above this, past 
as many worlds as atoms in ten buddha-fields, parallel to the world 
Diamond Banner, is a world called Producing Jewels; its Buddha is 
Jewel Clouds of Invincible Power. Above this, parallel to the world 
Endurance, is a world called Raiment Banner; its Buddha is King of the 
Ocean of Omniscience. At the top of this world system is a world 
called Jewel Necklace Lion Light; its Buddha is called Lotus Banner of 
Skillful Transformation and Emanation. 

“Beyond the sea of fragrant water called Diamond Flame Light is 
another sea of fragrant water, called Banner Brightly Decorated with 
All Adornments, with a world system called Adorned by Pure Actions. 
Next to that is a sea of fragrant water called Sea of Radiance of Flowers 
of All Jewels, with a world system called Adorned by Virtuous 
Characteristics. Next is a sea of fragrant water called Lotus Blooming, 
with a world system called Crown Jewels of Enlightening Beings. Next 
is a sea of fragrant water called Raiment of Exquisite Jewels, with a 
world system called Pure Pearl Orbs. Next is a sea of fragrant water 
called Lovely Flowers Illumining Everywhere, with a world system 
called Radiance of Clouds of a Hundred Lights. Next is a sea of fragrant 
water called Great Light Pervading Space, with a world system called 
Jewel Light Shining Everywhere. Next is a sea of fragrant water called 
Banner Adorned with Beautiful Flowers, with a world system called 
Gold Moon Eye Necklace. Next is a sea of fragrant water called 
Fragrant Ocean Treasury of Pearls, with a world system called Buddha 
Halo. Next is a sea of fragrant water called Jewel Disc Light, with a 
world system called Light Easily Displaying the Realm of Buddhahood. 

“There arc as many such seas of fragrant waters as atoms in an 
unspeakable number of buddha-fields; the one nearest to the surround- 
ing mountains is called Boundless Discs Adorning the Floor. It has a 
world system called Distinctions of Innumerable Regions, composed of 
the sounds of the languages of all countries. At the bottom of the 
system is a world called Diamond Flower Canopy; the Buddha there is 
called Universal Sound of Light of Inexhaustible Features. Above this, 
past as many worlds as atoms in ten buddha-fields, is a world, parallel 



The Flower Bank World 


23 7 


to the world Diamond Banner, called Banner Producing Precious 
Raiment; its Buddha is called Great Power of Clouds of Virtue. Above 
this, parallel to the world Endurance, is a world called Beautiful Array 
of Implements of Myriad Jewels; its Buddha is Ocean of Supreme 
Wisdom. At the top of this world system is a world called Banner of 
Raiment of Sunlight; its Buddha is Lotus Cloud of the Sun of Knowledge. 

“Beyond the Sapphire Array sea of fragrant water is another sea of 
fragrant water, called Titan Palace, with a world system called Sup- 
ported by Scented Light. Next to that is a sea of fragrant water called 
Jewel Lion Array, with a world system called Revealing All the Jewels 
in All Regions. Next is a sea of fragrant water called Palace Color Light 
Clouds, with a world system called Beautiful Array of Jewel Globes. 
Next is a sea of fragrant water called Producing Gigantic Lotuses, with 
a world system called Beautiful Ornaments Lighting Up the Universe. 
Next is a sea of fragrant water called Wonderful Eye of Lamp Flames, 
with a world system called Overseeing All Transformations in the Ten 
Directions. Next is a sea of fragrant water called Sphere of Inconceiv- 
able Adornments, with a world system called Universal Renown of the 
Light of the Ten Directions. Next is a sea of fragrant water calledjcwel 
Heap Adornment, with a world system called Lamp Light Radiance. 
Next is a sea of fragrant water called Pure Jewel Light, with a world 
system called Unobstructed Wind. Next is a sea of fragrant water called 
Balustrade Draped with Precious Raiment, with a world system called 
Light of Buddha’s Body. 

“There arc as many such seas as atoms in unspeakably many buddha- 
fields. Closest to the surrounding mountains is a sea of fragrant water 
called Banner Decorated with Trees, with a world system called Rest- 
ing Peacefully in the Imperial Net, composed of the sounds of the 
stages of knowledge of all enlightening beings. At the bottom of this 
system is a world called Golden; its Buddha is called Supremely Majes- 
tic Light of Aromatic Flames. Above this, past as many worlds as 
atoms in ten buddha-fields, parallel to the world Diamond Banner, is a 
world called Crystal Tree Flowers; its Buddha is called Unhindered 
Appearance Anywhere. Above this, parallel to the world Endurance, is 
a world called Beautiful Adornments of Lapis Lazuli; its Buddha is 
called Stable Intellect Mastering All Principles. At the top of this world 
system is a world called Sublime Array of Pure Sounds; the Buddha is 
called King of Light of Lotuses Blooming. 

“Beyond the sea of fragrant water Diamond Orb Adorned Floor is 
another sea of fragrant water, called Realm of Magical Production of 
Lotus Blossoms, with a world system called Equality and |usticc in the 
Land. Next to that is a sea of fragrant water called Crystal Light, with a 
world system called No Confusion throughout the Universe. Next is a 
sea of fragrant water called Sun Crystal of Many Wonderful Scents, 
with a world system called Appearing in All Quarters. Next is a sea of 
fragrant water called Eternally Admitting Jewel Rivers, with a world 



238 


The Flower Ornament Scripture 


system called Sounds of Buddha’s Speech Carried Out Everywhere. 
Next is a sea of fragrant water called Boundless Deep Wondrous 
Sound, with a world system called Boundless Distinctions in Location. 
Next is a sea of fragrant water called Solid Mass, with a world system 
called Distinctions in Innumerable Places. Next is a sea of fragrant 
water called Pure Sound, with a world system called Everywhere Pure 
Adornments. Next is a sea of fragrant water called Sandalwood Balus- 
trade Treasury of Sound, with a world system called Egregious Banner. 
Next is a sea of fragrant water called Adornment of Light of Diamonds 
of Wonderful Fragrance, with a world system called Power of Light 
Appearing Everywhere. 

“Beyond the Lotus Blossom Indra Net sea of fragrant water is 
another sea of fragrant water, called Beautiful Ornaments of Silver 
Lotus Flowers, with a world system called Universal Action. Next is a 
sea of fragrant water called Cloud of Intense Radiance of Lapis Lazuli 
Bamboo, with a world system called Everywhere Producing the Sounds 
of All Quarters. Next is a sea of fragrant water called Mass of Light 
Flames of the Ten Directions, with a world system called Always 
Producing Metamorphic Displays Distributed Throughout the Ten 
Directions. Next is a sea of fragrant water called Gold-Producing 
Crystal Banner, with a world system called Form of Diamond Banners. 
Next is a sea of fragrant water called Great Equal Adornments, with a 
world system called Circle of Bravery. Next is a sea of fragrant water 
called Endless Light of Jewel Flower Groves, with a world system 
called Boundless Pure Light. Next is a sea of fragrant water called Gold 
Banner, with a world system called Expounding Mysteries. Next is a 
sea of fragrant water called Light Beams Shining Everywhere, with a 
world system called Everywhere Adorned. Next is a sea of fragrant 
water called Tranquil Sound, with a world system called Appearing 
Hanging Down. 

“There are as many such seas as atoms in unspeakably many buddha- 
fields. The one closest to the surrounding mountains is called Intense 
Flame Cloud Banner; its world system, called Array of All Lights, is 
composed of the sounds of the beings assembled at the enlightenment 
sites of all Buddhas. At the bottom of this system is a world called Pure 
Eye Adornment; its Buddha is called Diamond Moon Illumining the 
Ten Directions. Above this, past as many worlds as atoms in ten 
buddha-fields, parallel to the world Diamond Banner, is a world called 
Qualities of Lotus Blossoms, with a Buddha called Greatly Energetic 
Well-Aware Mind. Above this, parallel to the world Endurance, is a 
world called Dense Arrays of Diamonds, with a Buddha called Shala 
King Banner. Above this, past as many worlds as atoms in seven 
buddha-fields, is a world called Pure Ocean Adornments, with a Bud- 
dha called Incomparable Virtue which None Can Conquer. 

“Beyond the sea of fragrant water Treasury of Accumulated Precious 
Incense is another sea of fragrant water, called Light of All Jewels 



The Flower Bank World 


239 


Shining Everywhere, with a world system called Adornment of Unde- 
filed Reputation. Next is a sea of fragrant water called Flowers of Many 
Jewels Blooming, with a world system called Form of Space. Next is a 
sea of fragrant water called Tent of Glory Shining Everywhere, with a 
world system called Everywhere Adorned with Unimpeded Light. 
Next is a sea of fragrant water called Sandalwood Tree Blossoms, with 
a world system called Whirl Appearing Everywhere. Next is a sea of 
fragrant water called Producing [ewels of Exquisite Colors, with a 
world system called Supreme Banner Traveling Everywhere. Next is a 
sea of fragrant water called Everywhere Producing Diamond Flowers, 
with a world system called Displaying Inconceivable Adornments. Next 
is a sea of fragrant water called Mind King Crystal Wheel Ornaments, 
with a world system called Manifesting the Unobstructed Light of 
Buddha. Next is a sea of fragrant water called Necklace of Masses of 
[ewels, with a world system called Clearing Away Doubt. Next is a sea 
of fragrant water called Everywhere Adorned with Rings of Pearls, 
with a world system called Flowing from the Vows of the Buddhas. 

“There arc as many such seas as atoms in unspeakably many buddha- 
fields. The one closest to the surrounding mountains is called Circle of 
[ewel Mines, with a world system, called Universal Sound Banner, 
composed of the sounds of enunciation of ways of entry into omniscience. 
At the bottom of this world system is a world called Flower Pistil 
Flames, with a Buddha called Energetic Generosity. Above this, past as 
many worlds as atoms in ten buddha-fields, parallel to the world 
Diamond Banner, is a world called Lotus Light Banner, with a Buddha 
called Supreme Mind King with All Virtues. Above this, past as many 
worlds as atoms in three buddha-fields, parallel to the world Endurance, 
is a world called Ten Directions Adorned, with a Buddha called King 
Skillfully Manifesting Innumerable Virtuous Qualities. At the top of 
this world system is a world called Crystal Fragrance Mountain Banner, 
with a Buddha called Vast Benevolent Eyes Removing Doubt. 

“Beyond the sea of fragrant water Jewel Array is a sea of fragrant 
water called Treasury of Light Supporting the Polar Mountain, with a 
world system called Producing Immense Clouds. Next to that is a sea 
of fragrant water called Variously Adorned Realm of Great Power, 
with a world system called Adornments of Unobstructed Purity. Next 
is a sea of fragrant water called Thickly Spread Jewel Lotus Blossoms, 
with a world system called Supreme Lamp Array. Next is a sea of 
fragrant water called Resting on Adornments of All Jewels, with a 
world system called Treasury of Sunlight Webs. Next is a sea of 
fragrant water called Manifold Beatification, with a world system called 
Resting Place of [ewel Flowers. Next is a sea of fragrant water called 
Exercise of Extremely Brilliant Intellect, with a world system called 
Array of Superlative Forms. Next is a sea of fragrant water called 
Mountain Peak Holding Beautiful Precious Stones, with a world sys- 
tem called Universally Pure Treasury of Space. Next is a sea of fragrant 



240 


The Flower Ornament Scripture 


water called Great Light Illumining Everywhere, with a world system 
called Sapphire Torch Light. Next is a sea of fragrant water called Filled 
with Delightful Jewels Illuminating Everywhere, with a world system 
called Ubiquitous Roar. 

“There are as many such seas as atoms in unspeakably many buddha- 
fields. The one closest to the surrounding mountains is called Produc- 
ing Sapphires, with a world system called Everywhere Undifferentiated 
composed of the booming voices of all enlightening beings. At the 
bottom of this system is a world called Exquisite Treasury, with a 
Buddha called Supremely Virtuous Mind. Above this, past as many 
worlds as atoms in ten buddha-fields, parallel to the world Diamond 
Banner, is a world called Embellishments, with a Buddha called Great 
Transcendental Light. Above this, parallel to the world Endurance, is a 
world called Everywhere Adorned with Lapis Lazuli Globes, with a 
Buddha called Polar Mountain Lamp. At the top of this world system is 
a world called Flower Banner Sea, with a Buddha called Cloud of 
Sublime Wisdom Capable of Endless Transmutations and Productions. 

“Beyond the sea of fragrant water Mass of Diamonds is another sea 
of fragrant water, called Reverently Adorned |ewel Parapets, with a 
world system called Outstanding Jewel Banner. Next to that is a sea of 
fragrant water called Array of Jewel Banners, with a world system 
called Manifesting All Lights. Next is a sea of fragrant water called 
Cloud of Sublime Jewels, with a world system called Universally 
Shining Light. Next is a sea of fragrant water called Adorned with 
Jewel Tree Blossoms, with a world system called Decorated with 
Beautiful Flowers. Next is a sea of fragrant water called Array of 
Raiment of Wonderful Jewels, with a world system called Ocean of 
Light. Next is a sea of fragrant water called [ewel Tree Peak, with a 
world system called Jewel Flame Cloud. Next is a sea of fragrant water 
called Displaying Light, with a world system called Entering Diamond 
with No Resistance. Next is a sea of fragrant water called Lotuses 
Adorning Everywhere, with a world system called Oceanic Abyss with 
Boundless Shores. Next is a sea of fragrant water called Array of Beautiful 
Jewels, with a world system called Treasury Displaying All Lands. 

“Such seas are as numerous as atoms in unspeakably many buddha- 
ficlds. The one nearest to the surrounding mountains is called Indestructi- 
ble Sea, with a world system called Lotus Blossom Setting Decorated 
With Beautiful Discs composed of the sounds produced by all the 
powers of Buddhas. At the bottom of this system is a world called 
Most Sublime Fragrance, with a Buddha called Producing Innumerable 
Light Beams. Above this, past as many worlds as atoms in ten buddha- 
fields, parallel to the world Diamond Banner, is a world called Orna- 
mental Gates of Inconceivably Many Distinctions, with a Buddha called 
Immeasurable Knowledge. Above this, parallel to the world Endurance, 
is a world called Beautiful Flower Treasury of the Light of the Ten 
Directions, with a Buddha called Lion Eye Light Flame Cloud. At the 



The Flower Bank World 


241 


top of this world system is a world called Ocean Sound, with a Buddha 
called Gate of Light Flames of the Heaven of Waters. 

“Beyond the sea of fragrant water Jewel Ramparts of Celestial Cities 
is another sea of fragrant water, called Brilliant Light of a Wheel of 
Flames, with a world system called Unspeakably Many Adornments of 
All Kinds. Next to that is a sea of fragrant water called [ewcl Dust 
Road, with a world system called Everywhere Entering Infinite Spirals. 
Next is a sea of fragrant water called Containing All Ornaments, with a 
world system called Jewel Light Shining Everywhere. Next is a sea of 
fragrant water called Spreading [ewel Nets, with a world system called 
Arrayed Deep and Thick. Next is a sea of fragrant water called Beauti- 
ful Jewel Array Banners, with a world system called Sound of Clear 
Understanding of the Ocean of Worlds. Next is a sea of fragrant water 
called Pure Reflection of the Palace of the Sun, with a world system 
called Entering Everywhere in Indra’s Net. Next is a sea of fragrant 
water called Beautiful Sound of Music of All Drums, with a world 
system called Round and Full, Level and Straight. Next is a sea of 
fragrant water called Various Beautiful Adornments, with a world 
system called Cloud of Flames of Pure Intense Light. Next is a sea of 
fragrant water called Lamp With All-Pervasive Jewel Flames, with a 
world system called Various Forms According to the Original Vows of 
the Buddha. 

“Such seas of fragrant waters are as numerous as atoms in unspeak- 
ably many buddha-fields. The one nearest to the surrounding moun- 
tains is called Raiment of Assembled Ornaments; its world system, 
called Magically Produced Beautiful Raiment, is composed of the sound 
of the voices of all the Buddhas of past, present, and future. At the 
bottom of this system is a sea of fragrant water called Indra Flower 
Treasury, with a world called Producing Joy, surrounded by as many 
worlds as atoms in a buddha-field, all uniformly pure. The Buddha is 
called Stable Enlightened Knowledge. Above this, past as many worlds 
as atoms in ten buddha-fields, parallel to the world Diamond Banner, is 
a world called Adorned with Jewel Nets, surrounded by as many 
worlds as atoms in ten buddha-fields, all uniformly pure. The Buddha 
is called Light of Infinite Joy. Above this, past as many worlds as atoms 
in three buddha-fields, parallel to the world Endurance, is a world 
called Jewel Lotus Lion Throne, surrounded by as many worlds as 
atoms in thirteen buddha-fields. The Buddha is called Most Pure 
Unwasteful Learning. Above this, past as many worlds as atoms in 
seven buddha-fields, at the top of this world system is a world called 
Jewel Lotus Dragon Light, surrounded by as many worlds as atoms in 
twenty buddha-fields, uniformly pure. The Buddha there is called 
All-Illumining Light Pervading the Cosmos. 

“In these seas of fragrant water, as many as atomic particles in ten 
unspeakably large numbers of buddha-fields, are an equal number of 
world systems, all resting on lotus blossoms adorned with diamond 



242 


I'he Flower Ornament Scripture 


banners in the forms of all enlightening beings, each with unbroken 
boundaries of ornaments, each radiating lights of jewel colors, each 
covered by clouds of lights, each with their particular adornments, 
particular time period differences, particular Buddhas appearing, particu- 
lar oceans of teachings being expounded, particular beings filling their 
particular entries in the ten directions, particular supports by the spiri- 
tual powers of all Buddhas. All of the worlds in each of these systems 
rest on various adornments, connecting with each other, forming a 
network of worlds, set up, with various differences, throughout the 
Flower Bank Array ocean of worlds.” 

Then, to recapitulate, the enlightening being Universally Good, re- 
ceiving power from the Buddha, said in verse. 


The Flower Bank ocean of worlds 
Is equal to the universe. 

Its adornments are extremely pure. 
Resting peacefully in space. 

In this ocean of worlds 

Arc inconceivably many world systems; 

Each one independent, 

They are not all mixed up. 

In the Flower Bank world-ocean 
The world systems are well arrayed 
With different shapes and adornments 
Varying in appearance. 

The sounds of Buddhas’ displays 
Are the substance of various systems; 
Seeing according to the power of acts, 
The world systems arc finely adorned. 

Polar Mountain city networks. 

Circular shapes of whirlpools, 

Immense lotus flowers blooming, 

They circle one another. 

Mountain banner palace shapes, 
Whirling diamond shapes: 

Like this are the inconceivable 
Vast systems of worlds. 


Flames of pearls from the ocean, 
Inconceivable nets of light: 



The Flower Bank World 


243 


The world systems like this 
All rest on lotus blossoms. 

The webs of light of each system 
Cannot be fully described: 

In the lights appear all the lands 
Throughout the seas in ten directions. 

Into the ornaments adorning 
All the systems of worlds 
Enter all the lands, 

Making all visible everywhere. 

The world systems are inconceivable. 

The worlds arc boundless; 

Their various fine embellishments 
Derive from the Great Sage’s power. 

In each of the systems of worlds 
The worlds are inconceivably many; 

Some forming, some decaying, 

Some have already crumbled away. 

Like leaves in a forest, 

Some growing and some falling, 

So too in these systems thus 
Do worlds form and decay. 

Like according to the forest 
The various fruits are different, 

In these world systems too 
Do various beings live. 

Just as when seeds are different 
So arc the fruits they produce, 

Because of differences in the force of acts 
Living beings’ lands are not the same. 

Just as the mind-king jewel 

Appears in different colors to different minds, 

When beings’ minds arc pure 

They can see pure lands. 

Like great dragon kings 
Creating clouds filling the sky, 

So does the power of Buddhas’ vows 
Produce the various lands. 



244 


The Flower Ornament Scripture 


Just as the magicians’ arts 
Can make various things appear, 

Due to the force of beings’ acts 

The number of realms is inconceivable. 

Just like pictures 
Drawn by an artist, 

So are all worlds 

Made by the painter-mind. 

Beings’ bodies’ differences 
Arise from the mind’s discriminations; 
Thus are the lands varied 
All depending on acts. 

Just as the Guide is seen 
In various different forms, 

So do beings see the lands 
According to their mental patterns. 

The borders of all the worlds 
Are draped with lotus nets; 

Their various features different, 

Their adornments are all pure. 

In those lotus nets 
Rest networks of lands 
With various adornments. 

Inhabited by various beings. 

Some lands 

Arc dangerous and uneven; 

Because of beings’ afflictions 
They see them in this way. 

Innumerable kinds of worlds, 

Defiled as well as pure, 

Develop according to beings’ minds, 
Maintained by enlightening beings’ power. 

In some lands 

Is purity as well as defilement; 

This arises from the force of deeds 
Under the influence of enlightening beings. 

Some lands are made of pure jewels 
Radiating light. 



The Flower Bank World 


245 


With various fine adornments 
Purified by the Buddhas. 

In each system of lands 
Are conic fires, inconceivable; 

While it appears disastrous, 

The places always remain secure. 

By the force of beings’ acts 
Are many lands produced, 

Supported by wind atmospheres. 

Or resting on water spheres. 

The phenomena of the worlds 
Are thus variously seen; 

Yet they really have no origination 
And also no disintegration. 

In each moment of mind 
Are infinite lands produced; 

By the Buddha’s spiritual power 
All are seen as pure. 

Some lands are made of dirt, 

Their substance very hard; 

Dark, with no light shining. 

They’re inhabited by evildoers. 

Some lands are made of thunderbolts, 
Mixed up and terrifying. 

With much misery and little happiness. 

The abodes of those of scant virtue. 

Some are made of iron, 

Some of ruddy copper, 

With stone mountains, steep and fearsome. 
Full of animals. 

Among the lands are hells 

Where beings cannot be saved from pain: 

Always in the dark, 

Burnt by seas of flame. 

Some, again, have animals 
Of various wretched forms; 

Because of their own evil deeds 
They always suffer affliction. 



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The Flower Ornament Scripture 


Some see a nether-world, 

Oppressed by hunger and thirst; 
Climbing great mountains of fire, 

They suffer extreme pain. 

There are also some lands 
Composed of precious elements. 

With various kinds of mansions; 

These are realized by pure deeds. 

You should observe these worlds. 

The humans and celestials therein: 
Developed by results of pure deeds. 

They feel happiness all the time. 

In each and every pore 

Are unthinkable billions of lands. 

Adorned in various ways. 

With never any cramp. 

By the individual acts of beings 
These worlds arc infinite in kind: 

Therein are born attachments 

And differences of misery and happiness. 

Some lands are made of jewels 
Always radiating boundless light; 
Diamond lotus flowers 
Adorn them, totally pure. 

Some lands are made of light 
Resting too on spheres of light: 

Golden, with sandalwood scent, 

Flaming clouds illumining all. 

Some lands are made of lunar discs, 
Draped with fragrant robes. 

In a lotus blossom, 

Filled with enlightening beings. 

Some lands are made of many jewels. 
Their colors without impurities. 

Like the imperial net of Indra, 

Always shining with light. 



The Flower Bank World 


247 


Some lands arc made of fragrance, 

Some arc diamond flowers; 

Their forms of crystal light 
Are most pure when looked into. 

There arc also inconceivably many lands 
Made of flower wreaths, 

Filled with phantom Buddhas 
And radiance of enlightening beings. 

There arc some pure lands 
All of flowering trees, 

Beautiful boughs spread over sanctuaries. 
Shaded by crystal clouds. 

Some lands are made 
Of diamond flowers with pure light; 
Some arc sounds of Buddhas teaching, 
Forming boundless networks of arrays. 

Some lands arc like the jeweled crowns 
Of enlightening beings; 

Some arc shaped like thrones 
Issuing from magical light. 

Some arc sandalwood powder, 

Some like emanated light, 

Some the sounds in Buddha’s aura 
Formed into a wondrous land. 

Some sec pure lands 
Adorned with a single light; 

Some see many ornaments, 

All variously superb. 

Some have for adornments 
The marvelous things of ten lands; 

Some are adorned with everything 
In a thousand lands. 

Sometimes one land is embellished 
With the things of a billion lands, 

Their various features unalike, 

All appearing as reflected images. 

The things of unspeakably many lands 
Adorn a single land, 



248 


The Flower Ornament Scripture 


Each radiating light, 

Produced by the Buddhas’ vows. 

There are some lands 
Purified by the power of vows; 

In each of their adornments 
Arc seen all oceans of worlds. 

The pure lands realized by those 
Who practice the vows of universal good 
Manifest within themselves the adornments 
Of past, present, and future lands. 

You should observe, O Children of Buddha, 
The spiritual power in the systems of worlds 
The worlds of the future, all 
They’ll show you, like in a dream. 

The worlds of the ten directions, 

The oceans of lands of the past. 

All within a single land 

Show their forms, like phantoms. 

All Buddhas of past, present, and future, 

As well as their lands. 

Can all be observed 
In a single world system. 

The spiritual power of all Buddhas 
Shows many lands in an atom: 

Of various kinds, all clearly seen, 

Like reflections, they have no true reality. 

There are many lands 
Whose forms arc like oceans; 

And lands like polar mountains 
Are inconceivable in number. 

Some lands are well disposed, 

Formed like Indra’s net; 

Some are shaped like forests. 

With Buddhas filling them. 

Some arc shaped likejewel discs. 

Some like lotus blossoms, 



The Flower Bank World 


249 


Or octagonal, with all decorations; 
They’re various, and all pure. 

Some are shaped like seats. 

Some again are triangular; 

Some arc like pure jewels, 

Castle walls, or celestial bodies. 

Some are like gods’ topknots, 

Some like the half-moon; 

Some are like crystal mountains. 
Some like the solar orb. 

The shape of some of the worlds 
Is like whirlpools in a fragrant sea; 
Some are spheres of light. 

Purified by Buddhas past. 

Some are shaped like wheel rims, 
Some are altar-shaped; 

Some arc like Buddha’s hair curl, 

His flesh topknot, or large long eyes. 

Some arc like Buddha’s hand, 

Some like thunderbolts. 

Some arc like mountains of flames; 
Enlightening beings fill them all. 

Some arc shaped like lions. 

Some like seashells; 

Of infinite colors and forms. 

Their substances arc each distinct. 

In one system of worlds 
Arc endless forms of lands; 

All depend on Buddhas’ vow power 
For protection and stability. 

Some lands last an con, 

Some exist for ten cons, 

Or for more cons than atoms 
In a hundred thousand lands. 

In a single con 

Lands arc seen to dissolve; 



250 


The Flower Ornament Scripture 


Measureless or countless. 

Or inconceivably many of them. 

Some lands have a Buddha, 

And some lands do not; 

Some have just one Buddha, 

And some have countless Buddhas. 

If a land has no Buddha, 

Then a Buddha from another world 
Will mystically appear there 
To manifest the works of Buddhas — 

Dying in heaven and descending in spirit, 
Residing in a womb and being born, 
Vanquishing demons and becoming enlightened, 
Turning the wheel of the unexcelled teaching; 
According to the inclinations of beings’ minds 
Buddha manifests various forms, 

Teaching them the sublime truth 
In accord with each of their faculties. 

In each buddha-field 
A Buddha appears in the world. 

Spending billions of years 
Expounding unexcelled truths. 

If beings arc not vessels of truth, 

They cannot sec the Buddhas; 

If any have the will. 

They see Buddha everywhere. 

In each individual buddha-field 
Is a Buddha appearing in the world; 

The Buddhas in all lands 
Are inconceivable in number. 

Herein each and every Buddha 
Shows countless mystic transformations, 
Pervading the entire universe. 

Taming the ocean of beings. 

Some lands have no light; 

They’re dark and full of fear, 

With pains like knives and swords: 

Those who sec them suffer by themselves. 

Some have heavenly lights; 

Some, lights of palaces; 

Some have sun and moon lights: 
Inconceivable are the networks of lands. 

Some lands arc inherently luminous. 

In some the trees emit pure light; 

There has never been suffering there, 

Due to the power of beings’ virtue. 

Some have lights of mountains, 

Some have crystal lights. 

Some arc lit by lamps: 

All the force of beings’ deeds. 

Some have Buddhas’ auras. 

Filled with enlightening beings; 

Some are lotus blossom lights 
With magnificent blazing colors. 

Some lands arc lit by flower lights, 

Some by the sheen of fragrant waters, 

Or by perfumes and burning incense; 

All comes from the force of pure vows. 

Some arc lit by cloud lights, 

Some by jewel oysters’ lights; 

The light of Buddhas’ mystic power 
Can intone gladdening sounds. 

Some arc lit by jewel lights, 

Some by diamond flames. 

Their pure sounds can shake far-off realms; 
Wherever they reach there arc no pains. 

Some have crystal lights 
Or lights from ornaments 
Or from enlightenment scenes 
Shining in the crowds. 

Buddha emanates a great light 
Filled with phantom Buddhas; 

That light touches all with its glow, 
Pervading the whole cosmos. 



252 


The Flower Ornament Scripture 


Some lands arc terrifying, 

With great howls of pain, 

Those voices most bitter and harsh. 

Frightening all who hear. 

The realms of hells and beasts 
As well as the netherworlds: 

These arc polluted, evil worlds. 

From which always come cries of pain and distress. 

There are some lands 

That always produce enjoyable sounds. 

Pleasing, in accord with the teaching; 

This is attained by pure deeds. 

In some lands are always heard 
Heavenly sounds of various gods, 

Pure sounds of celestial realms. 

Or the voices of leaders of the worlds. 

There arc some lands 

That produce wonderful sounds from clouds; 
They’re filled with jewel seas, 

Crystal trees, and music. 

In the auras of the Buddhas 
Are endless magical voices 
And those of enlightening beings 
Heard throughout all lands: 

The voices expounding the teaching 
In inconceivably many lands, 

The voices produced by the ocean of vows. 

The wondrous tales of practical action. 

The Buddhas of past, present, and future, 

Are born in the various worlds, 

Fulfilling all their epithets, 

Their voices without any end; 

In some lands is heard 

The voice of all Buddhas’ powers; 

The stages, the transcendent ways, and such 
Teachings arc all expounded. 

The power of the vows of universal good 
Intones wondrous sayings in billions of worlds, 



The Flower Bank World 


253 


That sound like thunder shaking, 
Remaining for endless ages. 

The Buddhas in pure lands 
Manifest independent speech 
Heard by one and all 
Throughout the cosmos, everywhere. 




BOOK SIX 

Vairocana 


THEN THE ENLIGHTENING BEING Universally Good went on to say to 
the great assembly, “Children of Buddha, in the remote past, as many 
cons ago as atoms in a world — nay, even twice as long ago as that, 
there was an ocean of worlds called All-Sided Pure Light. In that ocean 
of worlds was a world called Supreme Sound, which rested on a sea of 
nets of crystal flowers, and had as many satellite worlds as atoms in the 
polar mountain. It was perfectly round in shape, and its ground was 
replete with innumerable adornments. It had around it three hundred 
circles of surrounding mountains, forested with trees of myriad pre- 
cious substances. It was covered by clouds of all kinds of gems. It was 
illumined by pure shining light. Its cities and mansions were like great 
high mountains. Food and clothing appeared whenever thought of. The 
age then was called Variously Adorned. 

“In that world Supreme Sound was a sea of fragrant water called 
Pure Light. From the midst of that sea rose a great polar mountain of 
lotus flowers, called Banner Adorned All Over with Flowery Flames. It 
was surrounded by balustrades made of ten kinds of precious elements. 
On the mountain was a great forest, called Circle of Branches with 
Jewel Flowers. Arrayed all around it were innumerable flower towers 
and jewel terraces. Everywhere was richly embellished with innumera- 
ble banners of exquisite fragrances, jewel mountain pennants, and jewel 
lotus blossoms. Innumerable nets of aromatic crystal lotus blossoms 
were draped all around. There was music, harmonious and pleasing. 
Fragrant clouds shone. All of these were countless, impossible to fully 
record. 

“There were a million billion trillion cities all around the forest, with 
various beings living in them. East of this forest was a huge city called 
Flame Light, the capital city of a human king, surrounded by a million 
billion trillion cities, all made of pure, beautiful jewels, each one sev- 
enty leagues long and seventy leagues wide, with walls made of seven 
kinds of precious substances. The armory towers to repel attackers 
were all high and beautifully adorned, with moats made of jewels and 

254 



Vairocana 


255 


precious metals filled with fragrant water, with blue, red, and white 
lotuses, all of jewels, spread here and there as ornaments. Seven layers 
of jewel trees also surrounded the city. The palaces and mansions were 
all adorned with jewels, draped with various beautiful nets, and graced 
within with perfumes and scattered flowers. There were a million 
billion trillion gates, all decorated with jewels, with forty-nine jewel 
banners in front of each gate, arrayed in ranks. There were also a 
million billion gardens and groves all around, with various mixed 
scents and the fragrances of crystal trees wafting through them and 
perfuming everything. Myriad birds sang in harmony, a delight to the 
hearer. 

“The inhabitants of this great city had all perfected the bases of 
mystic power as a result of what they had done. They could travel 
through the sky like celestial beings. Whatever they wanted came to 
them when they thought of it. 

“Just south of that city was a celestial city called Adorned with Tree 
Blossoms. To the right of that was a great dragon city called Ultimate. 
Next to that was a yaksha city called Supreme Banner of Diamonds. 
Next was a gandharva city called Beautiful Palace. Next was a titan city 
called Jewel Wheel. Next was a garuda city called Array of Beautiful 
[ewcls. Next was a royal Brahma heaven city called Various Wonderful 
Adornments. There were a million billion trillion such cities, each 
surrounded by a million billion trillion palaces, each with innumerable 
adornments. 

“In this great forest Circle of Branches with Jewel Flowers was a 
sanctuary called Jewel Flowers Illumining Everywhere, arrayed with 
many huge jewels, with wreaths of crystal flowers blooming everywhere, 
blazing with fragrant lamps, covered by flaming clouds containing the 
colors of all jewels, with webs of light shining everywhere. All the 
ornaments constantly produced exquisite jewels, and all kinds of music 
played with elegant sounds. Diamonds showed the bodies of enlighten- 
ing beings. There were various exquisite flowers everywhere. 

“In front of that sanctuary was an ocean called Fragrant Diamonds, 
which produced a huge lotus flower called Flaming Circle of Flower 
Pistils. That flower was a hundred billion leagues across; its stem, 
leaves, pistils, and base were all of wonderful jewels. It was surrounded 
by unspeakable hundreds of thousands of billions of trillions of lotuses, 
constantly radiating light and emanating beautiful sound filling all 
directions. 

“In the first eon of that world Supreme Sound as many Buddhas as 
atoms in ten mountains appeared in the world. The first Buddha was 
called Supreme Clouds on the Mountain of All Virtues. A hundred 
years before that Buddha was to appear in the world, all the adorn- 
ments in the great forest Circle of Branches with Jewel Flowers all 
became pure. That is to say, they produced inconceivable numbers of 
clouds of jewel flames emanating voices praising the virtues of Buddhas; 



256 


The Flower Ornament Scripture 


radiant nets of light intoning the voices of countless Buddhas covered 
all quarters; the palaces and mansions reflected each other in their glow; 
lights from jewel flowers clustered into clouds and produced sublime 
sounds telling of the extensive roots of goodness practiced by all living 
beings in past times, telling of the names of the Buddhas of past, 
present, and future, telling of the ultimate path of the vows and deeds 
carried out by all the enlightening beings, telling of the sublime teach- 
ings of the enlightened ones. The manifestation of such magnificent 
signs revealed that the Buddha was about to appear in the world. 

“Because the kings in that world all saw those signs, their roots of 
goodness became mature and they all came to the site of enlightenment 
desirous of seeing the Buddha. Then the Buddha Supreme Cloud on 
the Mountain of All Virtues suddenly appeared on a big lotus blossom 
in that sanctuary. His body was everywhere, equal to the cosmos, 
appearing to be born in all buddha-ficlds, going to all sites of 
enlightenment. His boundless pure form was thoroughly pure and 
could not be outshone by any being in any world, replete with all noble 
characteristics, each one distinctly clear. His image appeared in all 
palaces, and all living beings could witness it with their own eyes. 
Boundless phantom Buddhas emanated from his body, with auras of 
various colors filling the universe. 

“As on the top of the mountain Banner Adorned with Flowery 
Flames in this sea of fragrant water Pure Light, in the midst of the great 
forest Circle of Branches with Jewel Flowers, that Buddha appeared 
bodily sitting there, so did he appear and sit atop every one of the 
sixty-eight trillion high mountains in the world Supreme Sound. 

“At that point the Buddha emitted a great light beam from between 
his brows. That light beam was called Producing the Sounds of All 
Roots of Goodness, and was accompanied by as many light rays as 
atoms in ten buddha-ficlds. That light filled all lands in the ten directions, 
and if there were any sentient beings with the potential to be harmonized, 
that light touched them with its radiance and they immediately awoke 
on their own, ending all feverish confusion, sundering the web of 
obstruction, smashing the mountains of barriers, clearing away all 
pollution, developing great faith and resolution, producing excellent 
roots of goodness, forever leaving the fears of the various difficulties, 
annihilating all the miseries of mind and body, conceiving the will to 
see the Buddha and head for omniscience. At that time, all the world 
leaders and their retinues, countless hundreds of thousands, having been 
awakened by Buddha’s light, all went to the Buddha and prostrated 
themselves before him. 

“In the great city Flame Light was a king called Benevolent Mind a 
Joy to Behold. He reigned over a million billion trillion cities. He had 
thirty-seven thousand wives and concubines, the principal one being 
Auspicious Sign of Blessings. He had five hundred sons, the eldest 
being Light of Great Power, who himself had a thousand wives, the 



Vairocana 


257 


principle one being Exquisite Sight. At that time, the prince Light of 
Great Power, having seen the Buddha’s light, due to the power of the 
roots of goodness he had cultivated, immediately realized ten kinds of 
teachings: he realized the concentration of the spheres of the virtues of 
all Buddhas; he realized all-sided memory power of all Buddha teachings; 
he realized transcendent knowledge containing a vast store of skillful 
techniques; he realized the great culture of kindness harmonizing and 
pacifying all living beings; he realized great compassion whose reverbera- 
tions arc like clouds extending everywhere; he realized the great joy of 
the supreme mind which gives birth to boundless virtues; he realized 
the great equanimity which is aware of all things as they really arc; he 
realized the great spiritual power of the impartial treasury of extensive 
skill m means of liberation; he realized the great aspiration which 
increases power of faith; he realized the gate of brilliant intellectual 
powers entering into omniscience. 

“Then Prince Light of Great Power, having attained illumination of 
these teachings, receiving mystic power from the Buddha, looked over 
the great masses and spoke some verses, saying, 


The Buddha sits on the site of enlightenment; 
Pure and clear is his great radiant light, 

Like a thousand suns emerging 
Illumining all over space. 

After countless billions of ages 
Docs the Guide appear; 

Now the Buddha’s come into the world, 

Beheld and attended by all. 

Observe the Buddha’s light, 

Its inconceivable phantom Buddhas, 

In every single palace 
Reposed in true absorption. 

Sec the Buddha’s mystic powers 
Producing clouds of flames from his pores, 
Illuminating the world 
With light that has no end. 

Behold the Buddha’s body, 

With webs of light most pure, 

Manifesting forms equal in number to all beings, 
Pilling the ten directions. 



258 


Ike Flower Ornament Scripture 


His wondrous voice pervades the world 
And all who hear rejoice; 

In the languages of all living beings 
They praise the Buddha’s virtues. 

Illumined by Buddha’s light, 

All beings arc peacefully happy; 

All pains of existence cleared away, 

Their minds arc filled with joy. 

See the hosts of enlightening beings 
Gathering from the ten directions. 

All emitting crystal clouds 
Extolling the praises of Buddha. 

The enlightenment site produces wondrous sound, 
Extremely deep and far reaching, 

Able to eliminate the suffering of sentient beings; 
This is the Buddha's spiritual power. 

Everyone’s paying reverent respect, 

All greatly joyful at heart. 

Together before the World Honored One, 

Gazing at the King of Truth. 


“When the prince. Light of Great Power, spoke these verses, his 
voice pervaded the world Supreme Sound, by the mystic power of the 
Buddha. The king, Benevolent Mind a Joy to Behold, heard these verses 
and was greatly pleased; he looked at his retinue and said in verse, 


You should quickly assemble 
All the various kings. 

Their princes and great ministers, 
Their governors, and the rest. 

Announce in all the cities 
They should beat the great drum 
Gathering all the people 
To go and see the Buddha. 

At every single crossroad 
Jewel bells should be rung: 

Let wives, children, households. 
Together go to see the Buddha. 



Vairocana 


259 


All the city castles 
Should be ordered cleaned: 

Raise beautiful banners everywhere 
Decorated with jewels. 

Myriad skeins of jewel gauze, 
Music wafting like clouds, 
Beautifully arrayed in the sky: 

Let everywhere be filled. 

Let the streets be cleaned, 
Showered with beautiful cloth; 
Adorn your jeweled chariots 
And sec the Buddha with me. 

Each, according to his power 
Shower ornaments everywhere, 

All like clouds spreading 
Filling the whole sky. 

Lotus canopies of fragrant flames. 
Half-moon jewel necklaces, 

And countless fine garments: 

You should dispense them all. 

Seas of the greatest perfumes, 

Discs of finest crystal, 

As well as purest sandalwood: 

All should fill the skies. 

Garlands of many jewels, 
Ornaments pure and flawless. 

As well as crystal lamps: 

Set all of them in the air. 

Bring them all to the Buddha 
With hearts full of joy; 

Wives, children, retinue, all 
Go see the World Honored One. 


“Then the king, together with his thirty-seven thousand wives and 
concubines, five hundred sons, and sixty thousand great ministers, of 
whom the chief was Power of Wisdom, as well as others, a company 
totalling seventy-seven million billion trillion, went out of the city of 
Flame Light, all of them traveling through the sky by the power of the 



260 


The Flower Ornament Scripture 


king, their various offerings filling the sky. Coming to the Buddha’s 
place, they prostrated themselves at his feet, then sat to one side. 

“There was also the celestial king Banner of Good Influence from the 
city Beautiful Flowers, with a company of ten billion trillion. There 
was also the dragon king Bure Light from the city Ultimate Greatness, 
with a company of twenty-five billion. There was also the yaksha king 
Fierce Strength from the city Supreme Diamond Banner, with a com- 
pany of seventy-seven billion. There was also the gandharva king 
Gladdening Sight from the city Undcfilcd, with a company of ninety- 
seven billion. There was also the titan king Contemplation of Bure 
Form from the city Beautiful Sphere, with a company of fifty-eight 
billion. There was also the garuda king Exercise of Ten Bowers, from 
the city Exquisite Array, with a company of ninety-nine billion. There 
was also the kinnara king Indestructible Qualities from the city Blayful 
Enjoyment, with a company of eighteen billion. There was also the 
mahoraga king Banner of Noble Repute from the city Diamond Banner, 
with a company of three billion hundred thousand trillion. There was 
also the brahma king Supreme from the city Bure Adornments, with a 
company of eighteen billion. The kings from a million billion trillion 
such cities, along with their retinues, all went together to the Buddha 
Supreme Cloud on the Mountain of All Virtues, prostrated themselves 
at his feet, then sat to one side. 

“Then that Buddha, in order to harmonize and pacify the sentient 
beings, expounded the scripture Universal Collection of Methods of 
Freedom of All Buddhas of Bast, Brcscnt, and Future, along with 
subsidiary scriptures as numerous as atoms in the world, causing all 
beings to receive benefit according to their mentalities. 

“At that point the enlightening being Light of Great Bower, having 
heard this teaching, attained the lights of the ocean of teachings col- 
lected in former ages by the Buddha Supreme Cloud on the Mountain 
of All Virtues. That is to say, he attained the light of knowledge of 
concentration on the equality of all groups of things; the light of 
knowledge of all truths entering and abiding in the mind in its initial 
determination for enlightenment; the light of knowledge of the pure 
eye of the repository of the omnipresent light of all the universes of the 
ten directions; the light of knowledge contemplating the ocean of great 
vows of all Buddhas; the light of knowledge of pure action entering the 
boundless sea of virtue; the light of knowledge of the storehouse of 
immensely powerful speed heading for the stage of nonregression; the 
light of knowledge of the sphere of emancipation with the power to 
appear in any form anywhere in the universe; the light of knowledge 
certainly entering the ocean of fulfillment of all virtuous qualities; the 
light of knowledge of the ocean of perfection of the adornment of 
certain understanding of all Buddhas; the light of knowledge of the 
ocean of spiritual power by which the boundless Buddhas of the cos- 



Vairocana 


261 


mos appear before all sentient beings; the light of knowledge of the 
states of the powers and fearlessness of all Buddhas. 

“Then the enlightening being Light of Great Power, having attained 
innumerable such lights of knowledge, imbued with power from the 
Buddha, spoke these verses: 


I’ve heard the Buddha’s wondrous teachings 
And attained the light of knowledge, 
Whereby I sec the World Honored One’s 
Deeds in days of yore. 

All the places he was born, 

His different names and physical forms, 

And his offerings to the Buddhas: 

All of this I sec. 

In the past he served 
All the enlightened ones, 

Practicing for innumerable cons, 

Purifying oceans of worlds. 

Giving up his body 
Without any bound or limit, 

Cultivating supreme action, 

He purified oceans of lands. 

Ears, nose, head, and limbs, 

As well as his dwelling places: 

All he gave up, numberless. 

To purify all worlds. 

Able in every land 
Through unthinkable cons 
To practice enlightening acts, 

He purified oceans of lands. 

By the power of the vow of universal good 
In all oceans of Buddhas, 

He cultivated innumerable practices 
Purifying oceans of worlds. 

As by the light of the sun 
We can see the solar orb, 

By the light of Buddha knowledge I see 
The path the Buddha traveled. 



262 


The Flower Ornament Scripture 


I see the great pure light 
Of Buddha’s ocean of worlds 
Calmly realizing enlightenment 
Pervading the whole cosmos. 

I will, like the World Honored One, 
Purify oceans of lands, 

And by the Buddha’s spiritual power 
Practice enlightening ways. 


“At that time the enlightening being Light of Great Power, because 
he saw the Buddha Supreme Clouds on the Mountain of All Virtues 
and had served him and provided him with offerings, was able to attain 
understanding there, and, for the sake of all beings, revealed the ocean 
of the Buddha’s past practices, revealed the techniques he employed in 
the past as an enlightening being, revealed the ocean of virtues of all 
Buddhas, revealed the independent power of attaining buddhahood at 
all sites of enlightenment, revealed the pure knowledge which enters 
into all phenomena, revealed the impartial knowledge of the power and 
fearlessness of Buddhas, revealed the universal manifestation of the 
Buddha, revealed the inconceivable mystical metamorphoses of the 
Buddha, revealed the adornment of innumerable buddha-lands, re- 
vealed all the practical vows of universally good enlightening beings, 
causing as many sentient beings as atoms in a mountain to awaken the 
determination for enlightenment, causing as many sentient beings as 
atoms in a buddha-ficld to perfect the pure land of the enlightened. 

“Then the Buddha Supreme Clouds on the Mountain of All Virtues 
spoke these verses for the enlightening being Light of Great Power: 


Excellent, magnificent Light! 

Mine of blessings, of wide renown! 

For the purpose of aiding all beings 

You set forth on the road of enlightenment. 

You’ve attained the light of knowledge 
Filling the universe; 

Your virtue and wisdom arc both great, 

You shall attain the deep ocean of knowledge. 

Cultivating practices in a land 
For as many cons as atoms: 

As you have seen me doing thus, 

So you’ll attain such knowledge. 



Vairocana 


263 


It is not those of base deeds 

Who arc able to know these techniques: 

Only by determined effort 

Can one purify an ocean of worlds. 

In each and every atom 
Cultivating for countless cons. 

Only such a one is able 
To adorn the buddha-lands. 

Spending eons in transmigration 
For the sake of every being 
Without weariness of mind, 

One will then become a guide of the world. 

Offering support to every Buddha 
Until the end of time, 

Never getting tired of it, 

One will attain the highest path. 

All Buddhas of all times 
Will together fulfill your hopes; 

You will attend in person 

The congregations of all Buddhas. 

Boundless arc the vows 
Of all the enlightened ones; 

Those who have great knowledge 
Arc able to know their means. 

Great Light, you’ve given me offerings 
And thereby attained great power, 

Causing beings as many as atoms 
To mature and turn toward enlightenment. 

The great enlightening beings 
Who cultivate the practice of universal good 
Adorn the Buddhas’ oceans of worlds 
Throughout the universe. 


“In that eon of Great Adornment there were as many small cons as 
grains of sand in the Ganges River; the human life span was two small 
cons. That Buddha Supreme Clouds on the Mountain of All Virtues lived 
for fifty billion years; after he passed away, there appeared in the world 
another Buddha, named King of Adornments of the Good Eye of the 



264 


The Flower Ornament Scripture 


Transcendent Ways, who also attained true awakening in that great 
forest Circle of Branches with Jewel Flowers. At that time, the youth 
Light of Great Bower, seeing that Buddha attain perfect enlightenment 
and manifest the power of spiritual awareness, thereupon attained ab- 
sorption m buddha-rcmembrancc, called gate of the boundless oceanic 
treasury, attained a concentration formula spell called depths of truth of 
the power of great knowledge, attained great kindness called expedi- 
ently pacifying and liberating all living beings, attained great compas- 
sion called cloud covering all realms, attained great joy called treasury 
of power of the ocean of virtues of all Buddhas, attained great equanim- 
ity called spacelike equality and purity of the real essence of all things, 
attained transcendent knowledge called pure body of the real cosmos 
inherently free from defilement, attained psychic power called unhin- 
dered light appearing anywhere, attained analytic power called entering 
the pure depths, and attained light of knowledge called pure treasury of 
all enlightening teachings. He comprehended a thousand gates of teach- 
ing like these. 

“Then the youth Light of Great Bower, imbued with the power of 
the Buddha, spoke these verses for the benefit of his retinue: 


Even in inconceivably many billions of cons 
An enlightened guide of the world is hard to meet; 
The beings of this land arc very fortunate 
That now they can see their second Buddha. 

The Buddha’s body emanates great light 
With physical forms boundless and totally pure. 
Filling all lands like clouds, 

Everywhere extolling the Buddha’s virtues. 

All illumined by the light rejoice, 

Beings in distress arc all relieved, 

All arc induced to respect and kindness: 

This is the work of the Buddha’s power. 

Broducing inconceivable clouds of mystic displays, 
Emanating networks of lights of infinite colors 
Filling all lands in the ten directions: 

These arc manifestations of Buddha’s psychic powers: 

From each hair pore appear clouds of light 
Filling all space, emitting great sound: 

All dark places are illumined, 

Causing the pains of hells to disappear. 



Vairocana 


265 


Buddha’s wondrous voice pervades everywhere, 

Fully producing all sounds of speech. 

According to the power of beings’ standing goodness: 
This is a function of the Teacher’s mystic power. 

Measureless, boundless, the oceans of communities: 
Buddha appears within each one, 

Expounding the inexhaustible truth for all of them, 
Harmoniously pacifying all sentient beings. 

Buddha’s mystic powers have no end, 

Appearing in every single land; 

Such is the Buddha’s knowledge, unimpeded: 

He attains enlightenment to benefit all beings. 

You should all be joyful; 

Dance, delight, and pay respect. 

I will go with you there: 

If one secs the Buddha, all miseries will cease. 

Arouse your minds to seek enlightenment, 

Kindly care for all living beings. 

Abide by the great vows of universal goodness. 

And you’ll attain freedom like the King of Truth. 


“When the youth Light of Great Power spoke these verses, by the 
power of the Buddha his voice was unimpeded and could be heard in all 
worlds; innumerable sentient beings aroused the will for enlightenment. 
Then the prince Light of Great Power, together with his parents and 
their company, surrounded by countless millions of billions of trillions 
of beings, with jeweled canopies like clouds filling the skies, went 
together to the Buddha King of Adornments of the Good Eye of 
Transcendent Ways. That Buddha expounded for them the scripture 
The Pure Adornments of the Essential Nature of the Cosmos of Realities, 
with as many subsidiary scriptures as atoms in an ocean of worlds. 

“Having heard these scriptures, that great congregation attained pure 
knowledge called entry into all pure techniques of enlightenment, at- 
tained a stage called undefiled light, attained a sphere of transcendence 
called showing delightful adornments in all worlds, attained a sphere of 
expanding action called pure vision with boundless light entering all 
worlds, attained a sphere of purposeful activity called banner of light of 
clouds of pure virtue, attained a sphere of constant realization called 
vast light of the ocean of all verities, attained ever-deepening progres- 
sive practice called adornment of great knowledge, attained an ocean of 
knowledge of high initiates called extremely refined effortless vision, 



266 


The Flower Ornament Scripture 


attained an obvious great light called universal shining of light character- 
ized by the ocean of virtues of the enlightened, and attained pure 
knowledge productive of will power called treasury of faith and resolu- 
tion of immeasurable will power. 

“Then that Buddha spoke these verses for the enlightening being 
Light of Great Power: 


Excellent, O sea of virtue and wisdom, 

Is your resolve for great enlightenment; 

You shall attain inconceivable buddhahood 
And be a reliance for all living beings. 

You’ve produced a great ocean of knowledge 
Able to fully comprehend all things; 

With inconceivable subtle skills 

You’ll enter buddhahood’s endless realm. 

Having seen the Buddhas’ clouds of virtues 
And entered the stage of infinite wisdom. 

The ocean of all transcendent means 
You will fulfill, o glorious one. 

Having attained command of methods 
And inexhaustible expressive powers. 

Practicing various active vows 
You’ll realize the peerless knowledge. 

Having produced a sea of vows 

And entered the ocean of concentration, 

You’ll fulfill great spiritual powers 

And all the inconceivable qualities of Buddhas. 

The ultimate realm of truth is inconceivable; 
Your vast, deep faith is already pure; 

You sec the oceans of lands, purely adorned, 

Of all the Buddhas in the ten directions. 

You’ve entered into my enlightenment practices. 
The ocean of means I employed in the past; 

That which my practices purified, 

This sublime action, you understand. 

I gave various offerings to oceans of Buddhas 
In countless individual lands; 



Vairocana 


267 


As the fruit realized by that practice 
Such adornments all you see. 

Over an inexhaustible ocean of immense eons 
Cultivating pure practice in all lands 
With firm aspiration, inconceivable, 

You’ll attain this mystic power of Buddhas. 

Giving offerings to all the Buddhas, 

Adorning the lands, all pure, 

Cultivating mystic practices in all ages. 

You’ll fulfill the great virtues of Buddhas. 


“When the Buddha King of Adornments of the Good Eye of Tran- 
scendent Ways had entered extinction, the king Benevolent Mind a Joy 
to Behold also subsequently passed away, and his son Light of Great 
Power inherited the position of great monarch, in that great forest 
Circle of Branches with Jewel Flowers a third Buddha appeared in the 
world, by the name of Ocean of Supreme Virtue. At that time, when 
the sovereign Light of Great Power saw the signs of that Buddha’s 
realization of enlightenment, he went, together with his family and 
courtiers, his armies, and the populace of the cities, towns, and villages, 
all carrying seven kinds of jewels and precious metals, to that Buddha 
and presented a great mansion adorned with all kinds of aromatic 
crystals. Then that Buddha, there in the forest, expounded the scripture 
The Illuminating Activity of the Enlightening Being with the Universal 
Eye, along with subsidiary scriptures as numerous as atoms in a world. 
Then the enlightening being Light of Great Power, having heard this 
teaching, attained a contemplative focus called universal light of great 
virtue. And because he had attained this state of mental focus, he was 
able to know the past, present, and future seas of good and evil of all 
enlightening beings and all sentient beings. 

“Then that Buddha spoke these verses for the enlightening being 
Light of Great Power: 


Excellent, O virtuous Light of Great Power, 

That you all have come to me; 

With sympathy for all living beings 

You’ve conceived the supreme will for enlightenment. 

For the sake of all suffering beings 

You exercise great compassion to liberate them. 

You’ll be a reliance for all who arc lost; 

This is called the skillful enlightening work. 



268 


The Flower Ornament Scripture 


If enlightening beings can, with firm strength, 

Carry out supreme practices unflagging. 

The highest supreme unhindered understanding 
And subtle knowledge they will attain. 

O light of virtue, banner of blessings, 

Abode of virtue, sea of blessings, 

All vows of universal good enlightening 
Your great light can enter. 

With these great vows you can enter 
The inconceivable ocean of Buddhas. 

The sea of Buddhas’ blessings has no bounds: 

You can see all by sublime understanding. 

In the lands of the ten directions 
You see infinite, boundless Buddhas; 

The ocean of past practices of those Buddhas 
You can sec, all as they were. 

Any who dwell in this ocean of means 
Can enter the stages of knowledge; 

This is following the Buddhas to learn, 

Surely leading to omniscience. 

In all oceans of worlds you performed 
Various practices for oceans of cons; 

The ocean of practices of all enlightened ones 
You having learned, you’ll become a Buddha. 

As you see in the ten directions 

All oceans of lands are extremely pure; 

Your land will also be pure like that, 

Attained by one with boundless vows. 

The oceanic masses at this sanctuary, 

Having heard your vows, all rejoice; 

All enter the great vehicle of universal goodness, 

Inspired and dedicated to enlightenment. 

In each of the boundless lands. 

All enter practice for oceans of cons, 

By the power of vows able to fulfill 

All the practices of the enlightening being Universally Good. 



Vairocana 


269 


“O Children of Buddha, in that great forest Circle of Branches with 
Jewel Flowers there appeared yet another Buddha, called Universally 
Renowned Lotus Eye Banner. At this time the life of Light of Great 
Power came to an end, and he was reborn in the celestial city Jewel 
Palace of Tranquility, atop the polar mountain, where he became a 
celestial king called Banner of Undefiled Virtue. He went with the 
heavenly hosts to see that Buddha, showering clouds of jewel flowers 
as offerings. Then the Buddha expounded for them the scripture Exten- 
sive Skill in Means of Liberation with All-Sided Approaches Univer- 
sally Illuminating, along with subsidiary scriptures as numerous as 
atoms in an ocean of worlds. The celestial king and his company, 
having heard these scriptures, attained a state of contemplation called 
all-sided treasury of joy, and by the power of this contemplation were 
able to enter the ocean of the real character of all things. Having 
attained this benefit, they left the sanctuary and went back to their 
place. ” 

End of the first assembly. 



BOOK SEVEN 


Names of the Buddha 


At THAT TIME the World Honored One had just attained true awaken- 
ing in a forest sanctuary in the country of Magadha. Sitting on a lotus 
bank lion throne in the hall of universal light, he fulfilled ineffable 
enlightenment, forever cutting off mundane ideas of transmigration and 
extinction; arriving at truth without form, he dwelt in the abode of 
buddhahood, attained the equanimity of the enlightened, reached the 
state of immutability, in the realm where there arc no barriers; unhin- 
dered in action, he established the inconceivable, perceiving all in the 
past, present, and future. 

He was together with as many enlightening beings as atoms in ten 
buddha-ficlds, all of whom were qualified to attain buddhahood in their 
next lifetime. They had all gathered here from different regions. They 
skillfully observed the realms of sentient beings, the realm of the 
elemental cosmos, the realm of extinction, the consequences of all 
actions, the processes of mental behavior, the meanings of all statements, 
the mundane and the transmundanc, the compounded and the uncom- 
pounded, the past, the present, and the future. 

At that time the enlightening beings formulated these thoughts: “If 
the World Honored One looks upon us with compassion, may he, in 
accord with our inclinations, reveal to us the buddha-ficlds, the Buddhas’ 
abodes, the adornments of the buddha-ficlds, the nature of buddhahood, 
the purity of buddha-lands, the teachings expounded by the Buddhas, 
the substances and natures of the buddha-lands, the powers and quali- 
ties of the Buddhas, the formation of the buddha-ficlds, the great 
enlightenment of the Buddhas. Just as the Buddhas of all worlds in the 
ten directions, in order to develop all enlightening beings, to cause the 
family of the enlightened ones to continue uninterrupted, to rescue all 
sentient beings, to cause all living beings to be forever free from all 
afflictions, to comprehend all actions, to expound all truths, to clear 
away all defilements, and to forever cut through all webs of doubt, 
explain the enlightening beings’ ten abodes, ten practices, ten dedications, 
ten treasuries, ten stages, ten vows, ten concentrations, ten powers, and 




Names of the Buddha 


271 


ten peaks, and explain the sphere of buddhahood, the mystic forces of 
Buddhas, the actions of Buddhas, the powers of Buddhas, the fearless- 
ness of Buddhas, the meditations of Buddhas, the psychic abilities of 
Buddhas, the freedom of Buddhas, the nonobstruction of Buddhas, the 
sense faculties of Buddhas, the powers of analysis and articulation of 
Buddhas, the knowledge and wisdom of Buddhas, and the transcendence 
of Buddhas, so also may the Buddha, the World Honored One, explain 
this for us.” 

Then the Buddha, knowing what the enlightening beings were 
thinking, manifested mystic powers to them, according to their particu- 
lar types. When he had done that, there came, from a world called 
Golden, whose Buddha was called Immutable Knowledge, which was 
to the East, past as many worlds as atoms in ten buddha-fields, an 
enlightening being of that world, named Manjushri, along with as 
many enlightening beings as atoms in ten buddha-lands. When they 
arrived, they bowed, and then produced lotus bank lion scats to the cast 
and sat crosslcggcd on them. 

In the South, past as many worlds as atoms in ten buddha-lands, was 
a world called Sublime Color, with a Buddha called Unhindered 
Knowledge. There was an enlightening being there named Chief of the 
Awakened, who, together with as many enlightening beings as atoms 
in ten buddha-lands, came to the Buddha, bowed, and the to the south 
produced lotus bank lion scats and sat crosslcggcd on them. 

In the West, past as many worlds as atoms in ten buddha-lands, was 
a world called Lotus Blossom Color, with a Buddha called Darkness- 
Destroying Knowledge. There was an enlightening being there, named 
Chief in Riches of Truth, who, along with as many enlightening beings 
as atoms in ten buddha-lands, came to the Buddha, bowed, produced 
lotus bank lion scats to the west and sat crosslcggcd on them. 

In the North, past as many worlds as atoms in ten buddha-lands, was 
a world called Golden Flower Color, with a Buddha called Knowledge 
ot Dignified Conduct. There was an enlightening being there, named 
Chief of the Precious, who, with as many enlightening beings as atoms 
in ten buddha-lands, came to the Buddha, bowed, produced lotus bank 
lion seats to the north and sat crosslcggcd on them. 

In the northeast, past as many worlds as atoms in ten buddha-lands, 
was a world called Blue Lotus Color, with a Buddha called Knowledge 
of Characteristics. There was an enlightening being there, called Chief 
of the Virtuous, who, with as many enlightening beings as atoms in ten 
buddha-lands, came to the Buddha, bowed, produced lotus bank lion 
scats to the northeast and sat crosslegged on them. 

In the southeast, past as many worlds as atoms in ten buddha-lands, 
was a world called Gold Color, with a Buddha called Ultimate 
Knowledge. There was an enlightening being there called Chief in 
Vision, who, with as many enlightening beings as atoms in ten buddha- 



272 


The Flower Ornament Scripture 


lands, came to the Buddha, bowed, produced lotus bank lion seats to 
the southeast and sat crosslegged on them. 

In the southwest, past as many worlds as atoms in ten buddha-lands, 
was a world called Jewel Color, with a Buddha called Supreme 
Knowledge. There was an enlightening being there called Chief in 
Effort, who, with as many enlightening beings as atoms in ten buddha- 
lands, came to the Buddha, bowed, produced lotus bank lion seats to 
the southwest and sat crosslegged on them. 

In the northwest, past as many worlds as atoms in ten buddha-lands, 
was a world called Diamond Color, with a Buddha called Independent 
Knowledge. There was an enlightening being there called Chief in 
Doctrine, who, with as many enlightening beings as atoms in ten 
buddha-lands, came to the Buddha, bowed, produced lotus bank lion 
seats to the northwest and sat crosslegged on them. 

In the nadir, past as many worlds as atoms in ten buddha-lands, was 
a world called Crystal Color, with a Buddha called Pure Knowledge. 
There was an enlightening being there called Chief in Knowledge, 
who, with as many enlightening beings as atoms in ten buddha-lands, 
came to the Buddha, bowed, produced lotus bank lion seats in the nadir 
and sat crosslegged on them. 

In the zenith, past as many worlds as atoms in ten buddha-lands, was 
a world called Equal Color, with a Buddha called Observing Knowledge. 
There was an enlightening being there called Chief in Goodness, who, 
with as many enlightening beings as atoms in ten buddha-lands, came 
to the Buddha, bowed, produced lotus bank lion seats in the zenith and 
sat crosslegged on them. 

Then the great enlightening being Manjushri, empowered by the 
Buddha, looked over all the congregations of enlightening beings, and 
spoke these words: “These enlightening beings are most rare. O Chil- 
dren of Buddhas! The Buddhas’ lands are inconceivable. The Buddhas’ 
abodes, the adornments of their fields, the nature of buddhahood, the 
purity of buddha-lands, the teachings of the Buddhas, the manifestation 
of the Buddhas, the formation of the buddha-lands, and the complete 
perfect enlightenment of the Buddhas are all inconceivable. Why? Be- 
cause all the Buddhas in the worlds in the ten directions know that the 
inclinations of sentient beings are not the same, and so they teach and 
train them according to their needs and capacities. The extent of this 
activity is equal to the realm of space of the cosmos. 

“Children of Buddhas, in the four quarters of this world Endurance, 
the Buddha, with various bodies, names, forms, sizes, life spans, 
situations, faculties, birth places, languages, and observations causes all 
living beings to individually perceive and know differently. In these 
four quarters, the Buddha is sometimes called Fulfiller of All Aims, 
sometimes called The Full Moon, sometimes called The Lion Roarer, 
sometimes called Shakyamum, sometimes called The Seventh Sage, 
sometimes called Vairocana, sometimes called Gautama, sometimes 



Names oj the Buddha 


273 


called The Great Mendicant, sometimes called The Supreme, some- 
times called The Guide; there arc ten thousand such names, individually 
letting beings know and see in various ways. 

“East of this region is a world called Good Protection: there the 
Buddha may be called Adamantine, or Free, or Possessor of Knowledge 
and Wisdom, or Invincible, or King of Sages, or Noncontention, or 
Capable Leader, or Joyful Heart, or Incomparable, or Beyond Philosophy; 
there are ten thousand such names, individually letting sentient beings 
know and sec in various ways. 

“South of this region is a world called Difficult to Endure: there the 
Buddha may be called King of the Gods, or Precious Name, or Undefiled, 
or Truth Teller, or Tamer, or Joyful, or Great Renown, or Giver of 
Aid, or Infinite, or Supreme; there arc ten thousand such names, 
individually letting people know and see in various ways. 

“West of this region is a world called Personal Wisdom: there the 
Buddha may be called God of Waters, or Gladdening Sight, or Su- 
preme Monarch, or Celestial Tamer, or Real True Wisdom, or Arrived 
at the Ultimate, or Joyous, or Objective Knowledge, or Done with All 
Tasks, or Abiding in Goodness; there arc ten thousand such names, 
letting beings know and sec in various ways. 

“North of this region is a world called Lion of Existence: there the 
Buddha may be called Great Sage, or Ascetic, or World Honored One, 
or Supreme Field, or Omniscient, or Good Mind, or Pure, or Master of 
Universal Sound, or Supreme Giver, or Attained by Difficult Practice; 
there arc ten thousand such names, individually letting beings know 
and sec in various ways. 

“Northeast of this region is a world called Subtle Observation: there 
the Buddha may be called Demon Qucllcr, or Completed, or Dispas- 
sionate, or Celestial Virtue, or Free from Greed, or Supreme Wisdom, 
or Equanimity of Mind, or Unconquerable, or Sound of Wisdom, or 
Rarely Appearing; there arc ten thousand such names, letting beings 
know and see in various ways. 

“Southeast of this region is a world called Joy and Happiness: there 
the Buddha may be called Ultimate Dignity, or Mass of Light Flames, 
or Universal Knower, or Secret Mystery, or Liberation, or Inherently 
Secure, or Acting According to Truth, or King of Pure Eyes, or Great 
Courage, or Energetic Power; there arc ten thousand such names, 
causing beings to individually know and sec in various ways. 

“Southwest of this region is a world called Extremely Solid and 
Firm: there the Buddha may be called Peaceful Abiding, or King of 
Knowledge, or Complete, or Immutable, or Subtle Eye, or Supreme 
Monarch, or Sound of Freedom, or Giver of All, or Sages of the 
Masses, or Supreme Mountain; there are ten thousand such names, 
letting beings know and sec in various ways. 

“Northwest of this region is a world called Wonderful Ground; there 
the Buddha may be called Universal, or Flames of Light, or Jewel 



274 


The Flower Ornament Scripture 


Topknot, or Worthy of Remembrance, or Unexcelled Meaning, or 
Always Joyful, or Inherently Pure, or Sphere of Light, or Long Arms, 
or Abiding in the Fundamental; there arc ten thousand such names, 
letting beings know and sec in various ways. 

“Below this region is a world called Radiant Wisdom: the Buddha 
there may be called Collecting Roots of Goodness, or Lionlikc, or 
Razorlikc Intellect, or Golden Flames, or All-Knowcr, or Ultimate 
Sound, or Benefactor, or Arrived at the Ultimate, or God of Truth, or 
Universal Conqueror; there arc ten thousand such names, letting beings 
know and see in various ways. 

“Above this region is a world called Holding the Ground: there the 
Buddha may be called Possessor of Knowledge and Wisdom, or Pure 
Face, or Conscious Wisdom, or Leader, or Adorned by Conduct, or 
Gladdcncr, or Wish Fulfilled, or Blazclike, or Ethical, or The One Path; 
there arc ten thousand such names, letting beings know and see in 
various ways. 

“In this world Endurance there are a hundred billion regions, wherein 
the Buddha has a million billion various names, letting all sentient 
beings know and sec in various ways. 

“East of this world Endurance is another world, called Secret Teaching: 
there the Buddha may be called Impartial, or Excellent, or Soother, or 
Enlightening Mind, or Speaker of Truth, or Attainer of Freedom, or 
Supreme Body, or Great Courage, or Peerless Knowledge; there are a 
million billion such diverse names, letting beings know and see in 
various ways. 

“South of this world Endurance is another world, called Abundance: 
there the Buddha may be called Original Nature, or Diligent Intellect, 
or Unexcelled Honored One, or Great Torch of Knowledge, or 
Nonrcliant, or Treasury of Light, or Treasury of Wisdom, or Treasury 
of Virtue, or God of Gods, or Great Independent One; there arc a 
million billion such names, letting beings know and see in various 
ways. 

“West of this world Endurance is a world called Undefiled: there the 
Buddha may be called Wish Fulfilled, or Knower of the Way, or 
Resting in the Fundamental, or Able to Untie Bonds, or Comprehend- 
ing Truth, or Easily Discerning, or Supreme Insight, or Pacifying 
Action, or Ascetic Practicer, or Replete with Power; there arc a million 
billion such various names, letting beings know and see in varous ways. 

“North of this world Endurance is a world called Inclusion: there the 
Buddha may be called Forever Free from Suffering, or Universal 
Liberation, or Great I lidden Treasury, or Knowledge of Liberation, or 
Storehouse of the Past, orjcwcl Light, or Detached from the World, or 
State of Nonobstruction, or Treasury of Pure Faith, or Imperturbable 
Mind; there are a million billion such names, letting sentient beings 
know and see in various ways. 

“Southeast of this world Endurance is a world called Beneficial: there 



Names of the Buddha 


275 


the Buddha may be called Manifesting Light, or Knowledge of Extinction, 
or Beautiful Sound, or Supreme Faculties, or Ornamental Canopy, or 
Energetic Faculties, or Arrived at the Other Shore beyond Discrimination, 
or Supreme Stability, or Simple Speech, or Ocean of Wisdom; there arc 
a million such diverse names, letting beings know and see in various 
ways. 

“Southwest of this world Endurance is a world called Rarefied: there 
the Buddha may be called Master among Sages, or Possessor of All 
Treasures, or Liberated from the World, or Faculty of Universal 
Knowledge, or Excellent Speech, or Clear Sight, or Freedom of the 
Senses, or Great Immortal Teacher, or Guiding Work, or Adamantine 
Lion; there arc a million billion such names, letting beings know and 
sec in various ways. 

“Northeast of this world Endurance is a world called Joy: there the 
Buddha may be called Mass of Beautiful Flowers, or Sandalwood 
Canopy, or Lotus Treasury, or Transcendent beyond All Things, or 
Jewel of Truth, or Reborn, or Pure Exquisite Canopy, or Immense 
Eye, or Possessor of Good Qualities, or Concentrated on the Truth, or 
Network Treasury; there arc a million billion such names, letting 
beings know and sec in various ways. 

“Below this world Endurance is a world called Door Bolt: there the 
Buddha may be called Producing Flames, or Poison Quellcr, or Bow of 
the King of Gods, or No Constant Location, or Aware of the 
Fundamental, or Stopping Increase, or Great Speed, or Always Gladly 
Giving, or Discerning the Way, or Banner of Victory; there are a 
million billion such names, letting beings know and sec in various 
ways. 

“Above this world Endurance is a world called Shaking Sound: there 
the Buddha may be called Banner of Courage, or Infinite Treasure, or 
Glad Magnanimity, or Celestial Light, or Appearance of Good Omen, 
or Transcending Objects, or Master of All, or Nonregressing Wheel, or 
Beyond All Evil, or Omniscient; there arc a million billion such names, 
letting beings know and sec in various ways. 

“As in this world Endurance, so in the eastern direction, in hundreds 
of thousands of billions, countlcssly, innumerably, boundlessly, 
incomparably, incalculably, unrccountably, unthinkably, immeasurably, 
unspeakably many worlds, throughout the entire space of the cosmos, 
the names and epithets of the Buddhas are variously different; the same 
is true of the South, West, and North, the four intermediate directions, 
and the zenith and the nadir. Just as when the Buddha was an enlighten- 
ing being, by means of various discussions, various speeches, various 
words, various actions, various consequences, various situations, vari- 
ous techniques, various faculties, various beliefs, and various stations, 
attained maturity, so he causes sentient beings to perceive in this way, 
teaching them thus.” 



BOOK EIGHT 


The Four Holy Truths 


THEN THE GREAT ENLIGHTENING BEING Manjushri said to the enlight- 
ening beings, “Children of Buddhas, the holy truth of suffering, in this 
world Endurance, is sometimes called wrongdoing, or oppression, or 
change, or clinging to objects, or accumulation, or thorns stabbing, or 
dependence on the senses, or deceit, or the place of cancer, or ignorant 
action. 

“The holy truth of the (cause of) the accumulation of suffering, in 
this world Endurance, may be called bondage, or disintegration, or 
attachment to goods, or false consciousness, or pursuit and involvement, 
or conviction, or the web, or fancified conceptualizing, or following, or 
awry faculties. 

“The holy truth of the extinction of suffering, in this world Endurance, 
may be called noncontention, or freedom from defilement, or tranquil- 
ity and dispassion, or signlessness, or deathlessness, or absence of 
inherent nature, or absence of hindrance, or extinction, or essential 
reality, or abiding in one’s own essence. 

“The holy truth of the path to the extinction of suffering, in this 
world Endurance, may be called the one vehicle, or progress toward 
serenity, or guidance, or ultimate freedom from discrimination, or 
equanimity, or putting down the burden, or having no object of pursuit, 
or following the intent of the saint, or the practice of sages, or ten 
treasuries. 

“In this world there are four quadrillion such names to express the 
four holy truths in accord with the mentalities of sentient beings, to 
cause them all to be harmonized and pacified. 

“What in this world is called the holy truth of suffering is, in that 
world Secret Teaching, called the sense of striving and seeking, or not 
being emancipated, or the root of bondage, or doing what shouldn’t be 
done, or contending and struggling in all manner of situations, or total 
lack of power to analyze, or being depended on, or extreme pain, or 
hyperactivity, or things with form. What is called the holy truth of the 
accumulation of suffering is, in that world Secret Teaching, called 
following birth and death, or habitual attachment, or burning, or 

276 




The Four Holy Truths 


211 


continuous revolving, or corrupt senses, or continuing existences, or 
evil behavior, or emotional attachment, or the source of illness, or 
categorization. What is called the holy truth of the extinction of suffer- 
ing is, in that world Secret Teaching, also called the ultimate truth, or 
emancipation, or praiseworthy, or peace, or the place good to enter, or 
docility, or singleness, or faultlcssncss, or freedom from greed, or 
resolution. What is called the holy truth of the path to extinction of 
suffering is, in that world Secret Teaching, also called bold generalship, 
or superior action, or transcendence, or having skill in means, or 
impartial eye, or detachment from extremes, or comprehensive under- 
standing, or inclusion, or supreme eye, or contemplating the four 
truths. In the world Secret Teaching, there arc four quadrillion such 
names to explain the four holy truths, to cause sentient beings to be 
harmonized and pacified according to their mentalities. 

“What is, in this world Endurance, called the holy truth of suffering, 
is, in the world Abundance, also called fear, or individual mortality, or 
disgusting, or what should be worked on, or change, or ensnaring 
enemy, or deceptive usurper, or hard to work with, or false discrim- 
ination, or possessor of power. What is called the holy truth of the 
accumulation of suffering is, in that world Abundance, called corruption, 
or ignorance, or great enemy, or sharp blade, or taste of destruction, or 
revenge, or not one’s own thing, or bad guidance, or increasing darkness, 
or ruining goodness. What is called the holy truth of the extinction of 
suffering is, in that world Abundance, called great meaning, or benefit, 
or goal of goals, or infinity, or what should be seen, or detachment 
from discrimination, or supreme pacification, or constant equanimity, 
or worthy of living together, or nonfabrication. What is called the holy 
truth of the path to extinction of suffering is, in that world Abundance, 
called able to burn up, or the highest class, or certitude, or unbreakable, 
or profound techniques, or emancipation, or not mean or base, or 
mastery, or essence of liberation, or capable of setting free. In that 
world Abundance there are four quadrillion such names to explain the 
four holy truths, to cause sentient beings to be harmonized and pacified 
according to their mentalities. 

“What is, in this world Endurance, called the holy truth of suffering, 
is, in the world Undefilcd, also called regret, or dependency, or 
aggravation, or dwelling within walls, or one flavor, or untruth, or 
living at home, or abode of deluded attachment, or false views, or 
innumerable. What is called the holy truth of the accumulation of 
suffering is, in the world Undefilcd, also called no real thing, or only 
having words, or not pure, or place ot birth, or grasping, or baseness, 
or increase, or heavy burden, or producer, or roughness. What is called 
the holy truth of the extinction of suffering is, in the world Undefilcd, 
also called incomparable, or thoroughly cleared, or removal of defilement, 
or supreme faculties, or harmony, or independence, or extinction of 
confusion, or most excellent, or the ultimate, or breaking the seal. 



278 


1'he Flower Ornament Scripture 


What is called the holy truth of the path to the extinction of suffering is, 
in that world Undefiled, called something indestructible, or the part of 
appropriate means, or the basis of liberation, or reality of basic nature, 
or the blameless, or the most pure, or the boundary of all existences, or 
maintaining what is received complete, or producing the ultimate, or 
pure discernment. In the world Undefiled there arc four quadrillion 
such names to explain the four holy truths, to cause all sentient beings 
to be harmonized and pacified according to their mentalities. 

“What is, in this world Endurance, called the holy truth of suffering, 
is, in the world Rich Pleasure, also called the place of emotional 
attachment, or root of danger and harm, or the sectors of the ocean of 
existence, or made by accumulation, or discriminating senses, or 
aggravation, or origination and destruction, or hindrance, or base of 
sword blades, or made of sets. What is called the holy truth of the 
accumulation of suffering is, in the world Rich Pleasure, called detestable, 
or names, or endless, or different sets, or not to be loved, or able to 
grab and bite, or crude things, or emotional attachment, or receptacle, 
or stirring. What is called the holy truth of the extinction of suffering 
is, in that world Rich Pleasure, called end of continuation, or revelation, 
or no label, or nothing to practice, or no object of vision, or nondoing, 
or extinction, or already burnt out, or casting off the heavy burden, or 
purged. What is called the holy truth of the path to extinction of 
suffering is, in that world Rich Pleasure, called serene action, or emanci- 
pating action, or diligent practice and experience, or gone to tranquility, 
or infinite life, or comprehensive knowledge, or the ultimate path, or 
difficult to practice, or reaching the other shore, or invincible. In the 
world Rich Pleasure there are four quadrillion such names to explain 
the four holy truths, to cause all sentient beings to be harmonized and 
pacified according to their mentalities. 

“What is in this world Endurance, called the holy truth of suffering, 
is, in the world Inclusion, also called able to plunder and usurp, or not a 
good friend, or full of fear, or various fancies, or the nature of hell, or 
untruth, or the burden of covetousness, or roots of deep gravity, or 
changing with moods, or fundamental vanity. What is called the holy 
truth of the accumulation of suffering is called, in that world Inclusion, 
greedy attachment, or wrong accomplishment, or the evil of excess, or 
nothing that can be explained, or nothing that can be apprehended, or 
continuous revolving in circles. What is called the holy truth of the 
extinction of suffering is, in the world Inclusion, called nonregression, 
or beyond speech, or formlessness, or enjoyable, or stability, or su- 
preme wonder, or freedom from folly, or extinction, or detachment 
from evil, or escape. What is called the holy truth of the path to 
extinction of suffering is, in the world Inclusion, called beyond words, 
or noncontention, or teaching and guidance, or good dedication, or 
great skill, or a variety of techniques, or spacclikc, or serene action, or 
supreme knowledge, or ability to understand truth. In the world Inclu- 



The Four Holy T ruths 


219 


sion there are four quadrillion such names to explain the four holy 
truths, to cause sentient beings to be harmonized and pacified according 
to their mentalities. 

“What is, in this world Endurance, called the holy truth of suffering, 
is, in the world Beneficial, also called the heavy burden, or instability, 
or like a robber, or aging and death, or made of craving, or trans- 
migration, or fatigue, or bad condition, or growth, or the sharp blade. 
What is called the holy truth of the accumulation of suffering is, in the 
world Beneficial, called decay, or confusion, or regression, or power- 
lessness, or loss, or opposition, or disharmony, or doing, or grasping, 
or wishing. What is called the holy truth of the extinction of suffering 
is, in the world Beneficial, also called escape from prison, or real truth, 
or freedom from troubles, or protection, or detachment from ill, or 
docility, or the fundamental, or abandoning the cause, or nonstriving, 
or noncontinuation. What is called the holy truth of the path to the 
extinction of suffering is, in that world Beneficial, also called arriving at 
nonexistence, or the seal of the totality, or the treasury of meditation, 
or attainment of light, or the nonregressive state, or ability to put an 
end to being, or the wide great road, or ability to tame, or having peace 
and security, or nonroutinized faculties. In the world Beneficial there 
are four quadrillion such names to explain the four holy truths, to cause 
sentient beings to be harmonized and pacified according to their 
mentalities. 

“What is, in this world Endurance, called the holy truth of suffering, 
is, in the world Rarefied, also called dangerous desires, or place of 
bondage, or misguided action, or receptivity, or shamelessness, or 
rooted in greed, or the ever-flowing river, or constant disintegration, 
or of the nature of torch fire, or full of stress and anxiety. What is called 
the holy truth of the accumulation of suffering is, in that world, called 
broad ground, or tendency, or distance from wisdom, or obstruction, 
or fear, or laxity, or taking in, or attachment, or ignorance being 
master of the house, or continuous bonds. What is called the holy truth 
of the extinction of suffering is, in that world, also called fulfillment, or 
immortality, or selflessness, or absence of inherent nature, or end of 
discrimination, or abode of peace and happiness, or infinitude, or 
cutting off transmigration, or cutting off compulsive mental activity, or 
nonduality. What is called the holy truth of the path to extinction of 
suffering is, in that world, also called great light, or ocean of explanation, 
or analyzing meaning, or the way of harmony, or freedom from 
attachment, or breaking the continuum, or the broad highway, or the 
basis of impartiality, or pure methods, or supreme insight. In that 
world Rarefied arc four quadrillion such names to explain the four holy 
truths, to cause sentient beings to be harmonized and pacified according 
to their mentalities. 

“What is, in this world Endurance, called the holy truth of suffering, 
is, in the world Joy, called continuous revolving, or birth, or loss of 



280 


The Flower Ornament Scripture 


benefit, or habitual attachment, or the heavy load, or discrimination, or 
inward danger, or gathering, or wrong abode, or of the nature of 
misery and affliction. What is called the holy truth of the accumulation 
of suffering is, in that world, also called the ground, or conveniences, or 
wrong timing, or untruth, or bottomless, or possessiveness, or depar- 
ture from morality, or afflictions, or narrow views, or accumulation of 
defilement. What is called the holy truth of the extinction of suffering 
is, in that world, called destroying dependency, or not indulging, or 
truth, or equality, or purity, or freedom from sickness, or undistorted, 
or formless, or free, or birthless. What is called the holy truth of the 
path to extinction of suffering is, in that world, called entering the 
supreme realm, or cutting off accumulation, or transcending comparison, 
or vast nature, or end of discrimination, or the path of spiritual power, 
or multitude of appropriate techniques, or practice of right mindfulness, 
or the ever quiet road, or embracing liberation. In that world Joy there 
are four quadrillion such names to explain the four holy truths, to cause 
beings to be harmonized and pacified according to their mentalities. 

“What is, in this world Endurance, called the holy truth of suffering, 
is, in the world Door Bolt, also called decaying form, or like a broken 
vessel, or the product of ego, or embodiment of various tendencies, or 
numerous routines, or the gate of the multitude of ills, or inherent pain, 
or that which should be abandoned, or flavorlessness, or coming and 
going. What is called the holy truth of the accumulation of suffering is 
in that world called activity, or the poison of anger, or conglomeration, 
or sensation, or selfishness, or mixed poison, or empty names, or 
opposition, or imitation, or astonishment. What is called the holy truth 
of the extinction of suffering is in that world called no accumulation, or 
ungraspable, or wonder medicine, or incorruptible, or nonattachment, 
or immeasurable, or vast, or the sphere of awakening, or freedom from 
addiction, or absence of obstruction. What is called the holy truth of the 
path to extinction of suffering is in that world called peaceful action, or 
detachment from craving, or ultimate reality, or entry into truth, or the 
essential ultimate, or manifestation of purity, or concentration, or head- 
ing for liberation, or salvation, or supreme action. In that world Door 
Bolt there are four quadrillion such names to express the four holy 
truths, to cause sentient beings to be harmonized and pacified according 
to their mentalities. 

“What is, in this world Endurance, called the holy truth of suffering, 
is, in the world Shaking Sound, also called hidden sickness, or the 
mundane, or the dwelling place, or conceit, or the nature of habitual 
attachment, or the torrent, or unenjoyable, or hypocrisy, or the 
evanescent, or difficult to control. What is called the holy truth of the 
accumulation of suffering is in that world called that which must be 
controlled, or mental tendencies, or that which binds, or arising in 
every thought, or extending to the future, or combination, or discrim- 
ination, or the gateway, or blown by the wind, or concealment. What 



The Four Holy Truths 


281 


is called the holy truth of the extinction of suffering is in that world 
called no reliance, or ungraspablc, or returning, or freedom from conflict, 
or small, or great, or pure, or inexhaustible, or broad, or priceless. 
What is called the holy truth of the path to extinction of suffering is in 
that world called analytic observation, or ability to destroy the enemy, 
or seal of knowledge, or ability to enter the essence, or unopposablc, or 
limitless meaning, or able to enter knowledge, or the path of harmony, 
or eternal imperturbability, or the highest truth. In that world Shaking 
Sound there arc four quadrillion such names to explain the four holy 
truths, to cause sentient beings to be harmonized and pacified according 
to their mentalities. 

“Just as in this world Endurance there arc four quadrillion names to 
express the four holy truths, so in all the worlds to the cast — hundreds 
of thousands of billions, countlessly, innumerably, boundlessly, 
lmcomparably, incalculably, unspeakably, inconceivably, immeasurably, 
inexplicably many worlds, in each there are an equal number of names 
to express the four holy truths, to cause the sentient beings there to all 
be harmonized and pacified in accordance with their mentalities. And 
just as this is so of the worlds to the cast, so it is with all the infinite 
worlds in the ten directions.” 



BOOK NINE 


Awakening by Light 


THEN THE Buddha, from beneath the wheel-marks on his feet, emit- 
ted a hundred billion light beams, illuminating this billion-world universe, 
with its four hundred billion continents, hundred billion oceans, hun- 
dred billion surrounding mountain ranges, hundred billion enlightening 
beings being born, hundred billion enlightening beings leaving home, 
hundred billion Buddhas realizing true enlightenment, hundred billion 
Buddhas teaching, hundred billion Buddhas passing away, a hundred 
billion polar mountain kings, a hundred billion heavens of hosts of 
celestial kings, a hundred billion heavens of thirty-three celestial realms, 
a hundred billion heavens of timely portion, a hundred billion heavens 
of satisfaction, a hundred billion heavens of enjoyment of emanations, a 
hundred billion heavens of free enjoyment of others’ emanations, a 
hundred billion heavens of pure hosts, a hundred billion light-sound 
heavens, a hundred billion heavens of purity, a hundred billion heavens 
of vast rewards, a hundred billion heavens of the ultimate of form; 
everything therein was all clearly manifest. 

As in this place the Buddha, the World Honored One, was seen 
sitting on a lotus bank lion throne, surrounded by as many enlightening 
beings as atoms in ten buddha-lands, so also sat the hundred billion 
Buddhas in a hundred billion continents. In each ease, because of the 
spiritual force of the Buddhas, in each of the ten directions was a great 
enlightening being, each with a company of as many enlightening 
beings as atoms in ten buddha-lands, who came to the Buddha. Their 
names were Manjushri, Chief of the Awakened, Chief in Riches of 
Truth, Chief of the Precious, Chief of the Virtuous, Chief in Vision, 
Chief in Effort, Chief in Doctrine, Chief in Knowledge, and Chief in 
Goodness. The lands from whence these enlightening beings came were 
respectively called Golden World, Sublime Color World, Lotus Color 
World, Saffron Flower Color World, Blue Lotus Color World, Gold 
Color World, Jewel Color World, Diamond Color World, Crystal 
Color World, and Equal Color World. These enlightening beings had 
each cultivated pure practice in the company of Buddhas — the Buddha 
of Immutable Knowledge, the Buddha of Unhindered Knowledge, the 



Awakening by Light 


283 


Buddha of Knowledge of Liberation, the Buddha of Knowledge of 
Dignified Conduct, the Buddha of Knowledge of Characteristics, the 
Buddha of Ultimate Knowledge, the Buddha of Supreme Knowledge, 
the Buddha of Independent Knowledge, the Buddha of Pure Knowledge, 
and the Buddha of Observing Knowledge. 

Then the Manjushris in all places, in the presence of each of the 
Buddhas, spoke up simultaneously and said in verse, 


If any see the Truly Awake 

As becoming liberated and divorced from taints 
And not attached to any world, 

They have not realized the eye of the Way. 

If any know the Buddha’s 
Substance and form have no existence, 

And by cultivation gain clear understanding, 
Such people will soon be Buddhas. 

Who can sec this world 
Unstirred in mind, 

And likewise Buddha’s body, 

Will attain supreme knowledge. 

If, regarding the Buddha and truth, 

One understands that they arc equal, 

Having no thought of duality. 

One will walk on the inconceivable plane. 

If one secs the Buddha and oneself 
Resting in equality, 

Without abode, entering nowhere, 

One will become one of the Rare. 

Form and feeling have no sets: 

Nor do conception, action, consciousness; 

Any who can know this way 
Will become great sages. 

Whether mundane or transmundanc views. 
Having risen beyond them all 
While well able to know the truth, 

One will become a great illuminate. 


It, toward omniscience, 
One engenders dedication, 



284 


The Flower Ornament Scripture 


Seeing mind without origination. 

One will gain the greatest name. 

Living beings have no birth, 

Nor cither any decay; 

If one attains such knowledge as this. 
One will realize the unexcelled way. 

In one understanding infinity. 

Within infinity, one: 

Realizing their origin’s interdependent 
One will attain to fearlessness. 


Then the light beams passed this world and illuminated ten lands in 
the eastern direction, also doing likewise in the South, West, North, the 
four intermediate directions, and the zenith and nadir. In all of those 
worlds were a hundred billion continents called Jambudvipa, and so on, 
including a hundred billion heavens of the ultimate of form — everything 
in all those realms was clearly revealed. In each of the [ambudvipa 
continents the Buddha was seen sitting on a lotus bank lion throne 
surrounded by as many enlightening beings as atoms in ten buddha- 
lands; and in each one, due to the spiritual force of the Buddha, ten 
great enlightening beings from the ten directions, each accompanied by 
as many enlightening beings as atoms in ten buddha-lands, came to the 
Buddha; those enlightening beings were called Manjushri, etc., the 
lands they came from were called Golden, etc., and the Buddhas 
they served were called Immutable Knowledge, etc. Then the Man- 
jushris in all those places, each in the presence of the Buddha in that 
place, all simultaneously spoke out, saying these verses: 


Sentient beings lack wisdom. 

Wounded and poisoned by the thorns of craving; 
For their sake we seek enlightenment: 

Such is the law of all Buddhas. 

Seeing all things. 

Giving up extremes, 

Once enlightened, never regressing, 

They turn the incomparable wheel of truth. 

For inconceivable cons 

Cultivating various practices vigorously 

In order to liberate beings: 

This is the power of the great sages. 



Awakening by Light 


285 


The Guide conquers demons 
Bravely and invincibly. 

Preaching subtle truths in his light 
Because of kind compassion. 

By knowledge and wisdom 
Breaking the barriers of afflictions. 

In an instant seeing all: 

This is the spiritual power of Buddhas. 

Beating the drum of the great teaching, 
Awakening all lands in the ten directions, 
Making all turn toward enlightenment: 
Independent power can act like this. 

Without breaking the infinite boundaries. 
Traveling through the billions of lands 
Without attachment to any existent: 

Such is freedom like the Buddhas’. 

The Buddhas are like space, 

Ultimately forever pure; 

Those who rejoice in remembering this 
Will fulfill all of their vows. 

In each and every one of the hells 
They pass innumerable eons; 

In order to liberate sentient beings 
They’re able to bear these pains. 

Without begrudging body or life, 

Always preserving the Buddhas’ teachings, 
With egoless mind harmonious, 

One can attain the enlightened way. 


Then the light beams passed ten worlds and illuminated a hundred 
lands in the eastern direction, also doing likewise in every other direction. 
In all of those worlds were a hundred billion continents called [ambudvipa, 
and so on, including a hundred billion heavens of the ultimate of form — 
everything in all those realms was clearly revealed. In each of the 
Jambudvipa continents the Buddha was seen sitting on a lotus bank lion 
throne surrounded by as many enlightening beings as atoms in ten 
buddha-lands; and in each one, due to the spiritual force of the Buddha, 
ten great enlightening beings, from the ten directions, each accompa- 
nied by as many enlightening beings as atoms in ten buddha-lands, 



286 


The Flower Ornament Scripture 


came to the Buddha; those enlightening beings were called Manjushri, 
etc., the lands they came from were called Golden, etc., and the 
Buddhas they served were called Immutable Knowledge, etc. Then the 
Manjushris in all those places, each in the presence of the Buddha in 
that place, all simultaneously spoke out, saying these verses: 


Buddha understands things arc like phantoms; 
Comprehending, he is unhindered. 

His mind is pure and free from attachments; 
He harmonizes and pacifies all beings. 

Some sec him first born. 

His color like a mountain of gold; 

Living in his final body. 

He’s forever a moon of humanity. 

Some sec him walking around, 

Replete with boundless virtues; 

Attention and intellect well employed, 

The Great Man walks like a lion. 

Some sec his violet eyes 
Gazing in the ten directions; 

Sometimes he shows a smile. 

To accommodate beings’ wishes. 

Some sec his lion roar, 

His supreme, incomparable body 
Manifesting his last incarnation, 

Speaking naught but the truth. 

Some sec him leaving home, 

Shedding all bonds, 

Practicing the acts of Buddhas, 

Always contemplating extinction. 

Some sec him sitting on the enlightenment site 
Awakening knowledge of all things. 

Reaching the other shore of all virtues. 
Darkness and affliction ended. 

Some sec the supreme man 
Full of great compassion 
Turning the wheel of teaching 
Liberating numberless beings. 



Awakening by Light 


2X7 


Some sec the lion roar. 

Its awesome light unique, 

Transcending all the worlds 
With peerless mystic power. 

Some see the mind at peace, 

Like a lamp gone out forever; 

Variously manifesting spiritual mastery, 
The ten-powered one can be like this. 


Then the light beams passed a hundred worlds and illumined a 
thousand worlds in each of the ten directions. In all of those worlds 
were a hundred billion continents called Jambudvipa, and soon, including 
a hundred billion heavens of the ultimate of form — everything in all 
those realms was clearly revealed. In each one of the Jambudvipa conti- 
nents the Buddha was seen sitting on a lotus bank lion throne sur- 
rounded by as many enlightening beings as atoms in ten buddha-lands; 
and in each one, due to the spiritual force of the Buddha, ten great 
enlightening beings from the ten directions, each accompanied by as 
many enlightening beings as atoms in ten buddha-lands, came to the 
Buddha; those enlightening beings were also called Manjushri, etc., the 
lands they came from were also called Golden, etc., and the Buddhas 
they served were also called Immutable Knowledge, etc. Then the 
Manjushris in all those places, simultaneously spoke up, saying these 
verses: 


The Buddha comprehends, without peer. 

The exceedingly profound truth; 

Sentient beings cannot understand, 

So he reveals it step-by-step. 

The nature of self has never existed, 

And possessions of self arc also nil; 

So how come the enlightened ones 
Arc able to have their bodies? 

The liberated ones, with knowledge and conduct, 
Are beyond category or compare; 

All the logic and reasoning of the world 
Cannot find any fault in them. 

The Buddhas arc not worldly clusters, 

Elements, senses, born and dying things; 



288 


The Flower Ornament Scripture 


Phenomenal sets cannot produce them: 

Thus they’re called human lions. 

Their nature is fundamentally empty and inactive. 
They’re liberated within and without; 

Detached from all delusive ideas: 

Such is the peerless state. 

Their substance and nature never moves. 

Selfless, no coming or going; 

Yet they can awaken the worlds, 

Pacifying all, without bound. 

They always enjoy contemplating extinction, 
Uniform, without duality; 

Their minds do not increase or decrease. 

Yet manifest boundless powers. 

They do not do the deeds 

That cause results for sentient beings. 

Yet can understand unhindered: 

Such is the enlightened way. 

All kinds of living beings 
Transmigrate through all realms; 

Buddhas, not discriminating, 

Liberate the boundless kinds. 

The Buddhas’ golden color 

Is not existent, yet pervades all existences; 

According to the inclinations of beings, 

They teach them ultimate peace. 


Then the light beams passed a thousand worlds and illumined ten 
thousand worlds in all directions; in all of those worlds were a hundred 
billion continents called Jambudvipa, and so on, including a hundred 
billion heavens of the ultimate of form — everything in all those realms 
was clearly revealed. In each one of the Jambudvipa continents the 
Buddha was seen sitting on a lotus bank lion throne surrounded by as 
many enlightening beings as atoms in ten buddha-lands; and in each 
one, due to the spiritual force of the Buddha, a great enlightening being 
from each of the ten directions, each accompanied by as many enlighten- 
ing beings as atoms in ten buddha-lands, came to the Buddha; those 
enlightening beings were also called Manjushri, etc., the lands they 
came from were also called Golden, etc., and the Buddhas they served 



Awakening by Light 


289 


were also called Immutable Knowledge, etc. Then the Manjushris in all 
those places, each in the presence of the Buddha in that place, all 
simultaneously spoke out, saying these verses: 


Developing great compassion 
To save and protect all sentient beings, 

Forever leaving human and celestial realms: 

This is what work should be done. 

Always with faith in the Buddha, 

The mind never regressing, 

Associating with the enlightened ones: 

This is what work should be done. 

Intent on the virtues of buddhahood. 

The will never receding, 

Abiding in pure cool wisdom: 

This is what work should be done. 

In all manner of activities, 

Always remembering the Buddhas’ virtues, 
Without ever a lapse day or night: 

This is what work should be done. 

Observing the boundless past, present, and future, 
Studying enlightened virtues 
Without ever tiring of it: 

This is what work should be done. 

Observing the real characteristics of the body, 

All being void and nil, 

Detaching from self, with no egotism: 

This is what work should be done. 

A mind seeing beings as equal, 

Not creating discrimination, 

Entering the realm of real truth: 

This is what work should be done. 

Lifting up boundless worlds, 

Drinking up all the oceans: 

This power of knowledge of psychic attainment 
Is the kind of work that should be done. 

Contemplating the various lands, 

Their material and immaterial aspects. 



290 


The Flower Ornament Scripture 


Able to know them all: 

This is what work should be done. 

The atoms of all lands everywhere 
Are, each and every one, a Buddha; 
To be able to know their number: 
This is what work should be done. 


Then the light beams passed ten thousand worlds and illuminated a 
hundred thousand worlds in all directions. In all of those worlds were a 
hundred billion continents called Jambudvipa, and so on, including a 
hundred billion heavens of the ultimate of form — everything in all those 
realms was clearly revealed. In each of the Jambudvipa continents the 
Buddha was seen sitting on a lotus bank lion throne surrounded by as 
many enlightening beings as atoms in ten buddha-lands; and in each 
one, due to the spiritual force of the Buddha, a great enlightening 
being from each of the ten directions, each accompanied by as many 
enlightening beings as atoms in ten buddha-lands, came to the Buddha; 
those enlightening beings were called Manjushri, etc., the lands they 
came from were called Golden, etc., and the Buddhas they served were 
called Immutable Knowledge, etc. Then the Manjushris in all those 
places, each in the presence of the Buddha in that place, all simultaneously 
spoke out, saying these verses: 


If one secs the Human Tamer 
In terms of form or family. 

These arc diseased eyes, perverted views: 

They can’t know the supreme truth. 

The various formal characteristics of the Buddha 
Cannot be assessed by any being; 

Though billions and trillions together calculate, 
Those features and virtues arc yet more boundless. 

The Buddha docs not have forms as substance: 

It’s just the formless, quiescent state: 

Yet the physical forms and dignities arc complete, 
Seen by worldlings in accord with their wishes. 

The Buddhas’ reality is subtle and hard to fathom; 
No words or speech can reach it. 

It is not compounded or uncompoundcd; 

Its essential nature is void and formless. 



Awakening by Light 


291 


Buddha’s body is unborn, beyond imagination; 

It is not a cluster of diverse elements. 

Having the power of freedom and certain insight, 
He travels the fearless, inexpressible path. 

Body and mind cquammous, 

Liberated within and without. 

Abiding forever in true awareness, 

He has no attachment, no bondage. 

The illumined one whose mind is pure 
Acts without habituation; 

With the eye of knowledge reaching everywhere 
He greatly aids living beings. 

One body is infinite, 

And the infinite too arc one; 

Understanding all the worlds, 

He manifests forms everywhere. 

This body comes from nowhere 
And accumulates nothing either; 

It is due to beings’ discrimination 
That they sec various bodies of Buddha. 

Mind discriminates worlds, 

But that mind has no existence; 

The enlightened know this truth, 

And thus sec the Buddha-body. 


Then the light beams passed a hundred thousand worlds and illu- 
mined a million worlds, in each of the ten directions. In all of those 
worlds with a hundred billion continents called Jambudvipa, and so on, 
including a hundred billion heavens of the ultimate of form — everything 
in all those realms was clearly revealed. In each of the Jambudvipa 
continents the Buddha was seen sitting on a lotus bank lion throne 
surrounded by as many enlightening beings as atoms in ten buddha- 
lands; and in each one, due to the spiritual force of the Buddha, ten 
great enlightening beings from the ten directions, each accompanied by 
as many enlightening beings as atoms in ten buddha-lands, came to the 
Buddha; those enlightening beings were called Manjushri, etc., the 
lands they came from were called Golden, etc., and the Buddhas they 
served were called Immutable Knowledge, etc. Then the Manjushris in 
all those places, each in the presence of the Buddha in that place, all 
simultaneously spoke out, saying these verses: 



292 The Flower Ornament Scripture 

The enlightened one most free, 

Transcending the world, relying on nothing, 

Replete with all virtues, 

Liberates creatures from all states of being. 

Unaffected, unattached, 

Without conceptions, resting nowhere. 

Substance and essence immeasurable: 

Those who see all praise. 

Light pervasive, clear and pure, 

Clearing away mundane afflictions, 

Immutable, beyond extremes: 

This is enlightened knowledge. 

Any who see the enlightened 
Free from discrimination in body and mind 
Will have no more doubts or hesitation 
In regard to anything. 

In all worlds, everywhere 
Turning the wheel of teaching, 

Naturcless, with nothing turned. 

The Guide expounds expedients. 

Having no doubt as to truth, 

Forever ending mental fabrication, 

Not producing a discriminating mind: 

This is awareness of enlightenment. 

Comprehending different things, 

Not sticking to verbal explanations. 

With no “one” or “manifold”: 

This is following Buddha’s teaching. 

In many there’s no oneness; 

Neither has one plurality: 

Abandoning both of these, 

Comprehensively enter the qualities of buddhahood. 

Sentient beings and their lands 
Arc all completely null; 

With no reliance or discrimination 
One can enter Buddha’s enlightenment. 



Awakening by Light 


293 


Of sentient beings and lands 
Unity or difference cannot be found; 

Insightfully seeing like this 

Is called knowing the meaning of Buddha’s teaching. 


Then the light beams passed a million worlds and illuminated a 
billion worlds in each of the ten directions. In all of those worlds were a 
hundred billion continents called Jambudvipa, and so on, including a 
hundred billion heavens of the ultimate of form — everything in all those 
realms was clearly revealed. In each of the Jambudvipa continents the 
Buddha was seen sitting on a lotus bank lion throne surrounded by as 
many enlightening beings as atoms in ten buddha-lands; and in each 
one, due to the spiritual force of the Buddha, a great enlightening 
being from each of the ten directions, each accompanied by as many 
enlightening beings as atoms in ten buddha-lands, came to the Buddha; 
those great enlightening beings were called Manjushri, etc., the lands 
they came from were called Golden, etc., and the Buddhas they served 
were called Immutable Knowledge, etc. Then the Manjushris in all 
those places, each in the presence of the Buddha in that place, all 
simultaneously spoke out, saying these verses: 


Wisdom peerless, teaching boundless. 

Gone beyond the sea of existences, reaching the other shore. 

Life span and radiance without compare: 

This is the power of the Virtuous One’s skill. 

Clearly understanding all the Buddhas’ teachings, 

Always observing all times tirelessly, 

Even when perceiving objects, not discriminating: 

This is the power of the Inconceivable One’s skill. 

Contemplating sentient beings without any concept thereof, 
Observing all existences without such ideas, 

Always abiding in meditative stillness yet not binding the mind: 
This is the power of skill of unhindered wisdom. 

Skillfully comprehending all things. 

With right mindfulness diligently cultivating the path of nirvana, 
Enjoying liberation, divorcing partiality: 

This is the power of skill of the peaceful, dispassionate one. 

If any can exhort to complete enlightenment. 

Heading for all-knowledge of the cosmos. 



294 


The Flower Ornament Scripture 


And influence beings to enter into truth: 

This is the power of skill of dwelling in the Buddha-mind. 

Able to enter into all truths the Buddhas teach 
With vast knowledge and wisdom unobstructed, 

Able to arrive at every destination: 

This is the power of skill of cultivation of freedom. 

Always abiding in nirvana, like empty space, 

Able to transform and appear anywhere at will: 

This is creating form based on the formless, 

The power of skill of the one who reaches the hard to reach. 

Day and night, day and month, year and era, 

The signs of the beginning and end, formation and disintegration 
of the worlds: 

Remembering and thoroughly knowing these 

Is the power of skill of knowledge of measures of time. 

All living beings have birth and death; 

Material and immaterial, thinking or unthinking: 

Knowing all the various names 

Is the power of skill of abiding in the inconceivable. 

Of past, present, and future times. 

Understanding all that’s said. 

Yet knowing all times arc equal: 

This is the power of skill of incomparable understanding. 


Then the light beams passed a billion worlds and illuminated ten 
billion worlds in each of the ten directions. In all of those worlds were a 
hundred billion continents called Jambudvipa, and so on, including a 
hundred billion heavens of the ultimate of form — everything in all those 
realms was clearly revealed. In each of the Jambudvipa continents the 
Buddha was seen sitting on a lotus bank lion throne surrounded by as 
many enlightening beings as atoms in ten buddha-lands; and in each 
one, due to the spiritual force of the Buddha, ten great enlightening 
beings from the ten directions, each accompanied by as many enlighten- 
ing beings as atoms in ten buddha-lands, came to the Buddha; those 
great enlightening beings were called Manjushri, etc., the lands they 
came from were called Golden, etc., and the Buddhas they served were 
called Immutable Knowledge, etc. Then the Manjushris in all those 
places, each in the presence of the Buddha in that place, all simulta- 
neously spoke out, saying these verses: 



Awakening by Light 


295 


Having cultivated extensive difficult practices, 

Diligently working day and night. 

Having crossed the hard to cross, with a lion’s roar, 

Teaching all beings — this is the practice. 

Sentient beings whirl in the sea of craving and greed. 

Shrouded by the web of ignorance, terribly oppressed; 

The Most Benevolent bravely cuts it all away, 

We vow to also do so — this is the practice. 

Worldlings have no control, attached to sense desires; 

Falsely discriminating, they suffer myriad pains. 

Practicing the Buddhas’ teaching, always control the mind. 
Vowing to cross over this — this is the practice. 

Sentient beings, attached to self, enter birth and death; 

Looking for a limit to this, none can be found. 

Serving all the enlightened to obtain the wondrous teaching, 
Explain it to others — this is the practice. 

Living beings arc helpless, wrapped up in sickness, 

Forever sunk in evil ways, producing the three poisons, 

The fierce flames of a great fire always burning them; 

With a pure heart to rescue them, this is the practice. 

Sentient beings, confused, have lost the right path; 

Always going the wrong way, they enter the house of darkness. 
For their sake lighting the lamp of truth. 

To be a light forever — this is the practice. 

Sentient beings bob and sink in the ocean of existences; 

Their troubles arc boundless, they have no place to rest. 

To make for them an ark of truth 
To ferry them over — this is the practice. 

Sentient beings are ignorant and don’t see the fundamental; 
Confused, foolish, crazed, in the midst of danger and difficulty. 
Buddhas pity them and set up a bridge of teaching 
With right awareness, to let them climb — this is the practice. 

Seeing beings on perilous paths. 

Oppressed by the pains of age, illness, and death. 

Develop unlimited skill in means 

And pledge to save them all — this is the practice. 



296 


The Flower Ornament Scripture 


Hearing the truth, believing without doubt, 
Comprehending essential emptiness without shock or fear. 
Appearing in all realms in appropriate forms, 

Teach all the deluded — this is the practice. 


Then the light beams passed ten billion worlds and illumined in all 
ten directions a hundred billion worlds, a trillion worlds, a hundred 
trillion worlds, a quadrillion worlds, a hundred quadrillion worlds, a 
quintillion worlds, a hundred quintillion worlds; in this way countless, 
unquantifiablc, boundless, imcomparable, uncountable, unaccountable, 
unthinkable, immeasurable, unspeakable numbers of worlds, to the 
utmost extent of the realm of space of the cosmos, in all ten directions, 
were likewise illumined. In all of those worlds were a hundred billion 
continents called Jambudvipa, and so on, including a hundred billion 
heavens of the ultimate of form — everything in all those realms was 
clearly revealed. In each of the Jambudvipa continents the Buddha was 
seen sitting on a lotus bank lion throne surrounded by as many enlight- 
ening beings as atoms in ten buddha-lands; and in each one, due to the 
spiritual force of the Buddha, a great enlightening being from each of 
the ten directions, each accompanied by as many enlightening beings as 
atoms in ten buddha-lands, came to the Buddha; those great enlight- 
ening beings were called Manjushri, etc., the lands they came from were 
called Golden, etc., and the Buddhas they served were called Immuta- 
ble Knowledge, etc. Then the Manjushris in all those places, each in the 
presence of the Buddha in that place, all simultaneously spoke out, 
saying these verses: 


In one instant observing measureless cons 
Without going, coming, or dwelling, 

Thus comprehending the events of past, present, and future, 
Buddhas transcend expedients and fulfill ten powers. 

With incomparable good repute in all quarters. 

Forever out of trouble, always rejoicing, 

They go to all lands 

To explain such a teaching for all. 

For the benefit of beings, they supported the enlightened, 
Attaining a comparable result, according to their will; 

Readily acknowledging all truths, 

They reveal spiritual powers everywhere. 

From their first offerings to the enlightened their minds were 
flexible and patient; 



Awakening by Light 


291 


They entered deep meditative concentration and observed the 
nature of things. 

Exhorting all beings to aspire to enlightenment, 

Through this they speedily attained the unexcelled reward. 

Who seeks truth everywhere with undivided mind 
To cultivate virtues to full maturity, 

Eliminating all duality of being and nonbeing: 

Such people truly see the Buddha. 

Going to all lands in all directions. 

Expounding the sublime teaching for the welfare of the many. 
Abiding in reality without any wavering: 

Such people’s virtues are the same as Buddha. 

The cycles of wondrous teaching turned by the Buddhas 
Are all aspects of enlightenment; 

If one, having heard, can realize the nature of things. 

Such a person will always see Buddha. 

If one does not see the Ten Powered as empty, phantomlike. 
Though one sees one sees not, as though blind. 

Discriminating and grasping forms one does not see Buddha; 
Having finally divorced attachment, then can one see. 

Sentient beings are variously different, according to their actions; 
In the ten directions, inside and out, it’s hard to see them all: 

The Buddha-body’s unhindered, pervading all directions. 

And cannot be completely seen, in just the same way. 

Like unto the infinite worlds in space, 

Without coming or going, pervading the ten directions. 

Becoming and disintegrating having no resting place. 

So docs Buddha pervade space in the same way. 



BOOK TEN 


An Enlightening Being Asks 
for Clarification 


THEN THE ENLIGHTENING BEING Manjushri asked the enlightening 
being Chief of the Awakened, “Since the nature of mind is one, what is 
the reason for seeing the existence of various differences, such as going 
to good or bad tendencies, having complete or imperfect faculties, 
differences in birth, beauty and ugliness, pain and pleasure, suffer- 
ing and happiness? Why is it that activity doesn’t know mind, mind 
doesn't know activity, reception doesn’t know consequence, consequence 
doesn’t know reception, mind doesn’t know reception, reception 
doesn’t know mind, cause doesn't know condition, condition doesn’t 
know cause, knowledge doesn’t know object, object doesn’t know 
knowledge?” 

Chief of the Awakened answered in verse, saying, 


Benevolent One, you ask the meaning of this 
To awaken all the ignorant. 

I will answer according to the essence: 

Listen clearly, Benevolent One. 

Phenomena have no function 
And have no individual nature; 

Therefore all of them 
Do not know one another. 

Like the waters in a river. 

Their rushing flow races past, 

Each unaware of the others: 

So it is with all things. 

It’s also like a mass of fire, 

Blazing flames shoot up at once, 



An Enlightening Being Asks for Clarification 


299 


Each not knowing the others: 

Phenomena arc also thus. 

Also like a continuous wind 

Fanning and drumming whatever it hits, 

Each unaware of the other: 

So also arc all things. 

Also like the various levels of earth, 

Each based on another. 

Yet unaware of the others: 

Thus arc all phenomena. 

Eye, car, nose, tongue, body. 

Mind, intellect, the faculties of sense: 

By these one always revolves, 

Yet there is no one, nothing that revolves. 

The nature of things is fundamentally birthlcss, 
Yet they appear to have birth; 

Herein there is no revealer, 

And nothing that’s revealed. 

Eye, car, nose, tongue, body, 

Mind, intellect, the faculties of sense: 

All arc void and essencelcss; 

The deluded mind conceives them to exist. 

Seen as they truly are. 

All arc without inherent nature. 

The eye of reality is not conceptual: 

This seeing is not false. 

Real or unreal. 

False or not false, 

Mundane or transmundane: 

There’s nothing but descriptions. 


Then Manjushri asked Chief in Riches of Truth, “Since all sentient 
beings arc not sentient beings, why docs the Buddha appear in their 
midst for their sake and teach them according to the time, according to 
their lives, according to their species, according to their actions, accord- 
ing to their understandings, according to their philosophies, according 
to their inclinations, according to their expedients, according to their 
thoughts, according to their observations?” Chief in Riches answered 
him in verse: 



300 


The Flower Ornament Scripture 


This is the realm of the learned 
Who delight in ultimate peace. 

I will explain for you; 

Now please listen clearly. 

Analyze the body within: 

Who herein is the “self’? 

Who can understand this way 

Will comprehend the existence or not of the self. 

This body is a temporary set-up 
And has no place of abode; 

Who understands this body 
Will have no attachment to it. 

Considering the body carefully, 

Everything will be clearly seen: 

Knowing all the elements are unreal. 

One will not create mental fabrications. 

Based on whom does life arise, 

And based on whom docs it disappear? 

Like a turning wheel of fire, 

Its beginning and end can’t be known. 

The wise can observe with insight 
The impermanence of all existents; 

All things are empty and selfless. 

Forever apart from all signs. 

All consequences are born from actions; 

Like dreams, they’re not truly real. 

From moment to moment they continually die away. 
The same as before and after. 

Of all things seen in the world 
Only mind is the host; 

By grasping forms according to interpretation 
It becomes deluded, not true to reality. 

All philosophies in the world 
Are mental fabrications; 

There has never been a single doctrine 

By which one could enter the true essence of things. 



An Enlightening Being Asks Jar Clarification 


301 


By the power of perceiver and perceived 
All kinds of things are born; 

They soon pass away, not staying. 
Dying out instant to instant. 


Then Manjushri asked Chief of the Precious, “All sentient beings 
equally have four gross physical elements, with no self and nothing 
pertaining to self — how come there is the experience of pain and pleasure, 
beauty and ugliness, internal and external goodness, little sensation and 
much sensation? Why do some experience consequences in the present, 
and some in the future? And all this while there is no good or bad in the 
realm of reality.” Chief of the Precious answered in verse: 


According to what deeds arc done 
Do their resulting consequences come to be; 

Yet the doer has no existence: 

This is the Buddha’s teaching. 

Like a clear mirror. 

According to what comes before it, 

Reflecting forms, each different. 

So is the nature of actions. 

And like a skillful magician 
Standing at a crossroads 
Causing many forms to appear. 

So is the nature of actions. 

Like a mechanical robot 
Able to utter various sounds, 

Neither self nor not self: 

So is the nature of actions. 

And like different species of birds 
All emerging from eggs. 

Yet their voices not the same: 

So is the nature of actions. 

Just as in the womb 
All organs are developed, 

Their substance and features coming from nowhere: 
So is the nature of actions. 



302 


The Flower Ornament Scripture 


Also like being in hell — 

The various painful things 
All come from nowhere: 

So is the nature of actions. 

A1 so like the sovereign king 
With seven supreme treasures — 
Their provenance cannot be found: 
So is the nature of actions. 

And as when the various worlds 
Arc burnt by a great conflagration. 
This fire comes from nowhere: 

So docs the nature of actions. 


Then Manjushri asked Chief of the Virtuous, “Since that which the 
Buddhas realize is but one truth, how is it that they expound countless 
teachings, manifest countless lands, edify countless beings, speak in 
countless languages, appear in countless bodies, know countless minds, 
demonstrate countless mystic powers, arc able to shake countless worlds, 
display countless extraordinary adornments, reveal boundless different 
realms of objects, whereas in the essential nature of things these differ- 
ent characteristics cannot be found at all?” Chief of the Virtuous an- 
swered in verse: 


The meaning of what you ask 
Is deep and hard to fathom. 

The wise arc able to know it, 

Always delighting in Buddha’s virtues. 

Just as the nature of earth is one 
While beings each live separately. 

And the earth has no thought of oneness or difference, 
So is the truth of all Buddhas. 

Just as the nature of fire is one. 

While able to burn all things 
And the flames make no distinction, 

So is the truth of all Buddhas. 

Just as the ocean is one 

With millions of different waves 

Yet the water is no different: 

So is the truth of all Buddhas. 



All Enlightening Being Asks for Clarification 


303 


And as the nature of wind is one 

While able to blow on all things 

And wind has no thought of oneness or difference: 

So is the truth of all Buddhas. 

Also like great thunderheads 
Raining all over the earth, 

The raindrops make no distinctions: 

So is the truth of all Buddhas. 

Just as the clement earth, while one, 

Can produce various sprouts, 

Yet it’s not that the earth is diverse: 

So is the truth of all Buddhas. 

Just as the sun without clouds overcast 
Shines throughout the ten directions. 

Its light beams having no difference: 

So is the truth of all Buddhas. 

And just as the moon in the sky 

Is seen by all in the world 

Yet the moon doesn’t go to them: 

So is the truth of all Buddhas. 

Just as the king of the gods 
Appears throughout the universe 
Yet his body has no change: 

So is the truth of all Buddhas. 


Then Manjushn asked the enlightening being Chief in Vision, “Buddhas 
as fields of blessings arc one and the same to all — how is it that when 
sentient beings give alms to them, the resulting rewards arc not the 
same — various forms, various families, various faculties, various property, 
various masters, various followers, various official positions, various 
virtuous qualities, various kinds of knowledge — and yet the Buddhas 
arc impartial toward them, not thinking of them as different?” Chief 
in Vision answered in verse: 


|ust as the earth is one 

Yet produces sprouts according to the seeds 
Without partiality toward any of them. 

So is the Buddhas’ field of blessings. 



304 


The Flower Ornament Scripture 


And just as water is uniform 

Yet differs in shape according to the vessel. 

So is the Buddhas’ field of blessings: 

It differs only due to beings’ minds. 

And just as a skilled magician 
Can make people happy, 

So can the Buddhas’ field of blessings 
Cause sentient beings joy. 

As a king with wealth and knowledge 
Can bring gladness to the masses. 

So can Buddhas’ field of blessings 
Bring peace and happiness to all. 

Like a clear mirror 

Reflecting images according to the forms. 

So from Buddhas' field of blessings 
Rewards are obtained according to one’s heart. 

Like a panacea 

Which can cure all poisoning, 

So does Buddhas’ field of blessings 
Annihilate all afflictions. 

And just as when the sun comes up 
It illuminates the world, 

Thus does Buddhas’ field of blessings 
Clear away all darkness. 

Like the clear full moon 
Shining over the earth. 

So is Buddhas’ field of blessings 
Equal in all places. 

Just as a great conflagration 
Can burn up all things, 

So does Buddhas’ field of blessings 
Burn up all fabrication. 

|ust as a violent wind 

Can cause the earth to tremble, 

So does Buddhas’ field of blessings 
Move all living beings. 



An Enlightening Being Asks for Clarification 


305 


Then Manjushri asked Chief in Effort, “The Buddhas’ teaching is 
one, which all beings can see — why don’t they all immediately cut off 
all the bonds of afflictions and win emancipation? Furthermore, in their 
clusters of material form, clusters of sensation, conception, coordination- 
activity, and consciousness, the realms of desire, form, and formlessness, 
as well as ignorance and craving, they arc no different — this is the 
Buddha's teaching; why is it of benefit to some and not to others?” 
Chief in Effort answered in verse: 


Listen well and clearly 
And I will answer truly. 

Some are quickly freed, 

And some can hardly escape. 

If one wishes to eliminate 
The countless faults and ills, 

One should work with diligence 
On the Buddha-teaching. 

For example, a little bit of fire 
Moisture in the kindling will extinguish; 
So it is with those who’re lazy 
About the Buddha-teaching. 

Just as when you drill for fire 
And stop before the fire appears 
The heat will immediately disappear: 

So it is with the indolent. 

When a man with a magnifying glass 
Doesn’t focus the sun’s rays on anything, 
Fire can never be obtained: 

So it is with the lazy. 

Like when the dazzling sun shines 

A child shuts its eyes 

And complains “Why can’t I see?”: 

So too are the lazy like this. 

Like a man lacking hands and feet 
Wanting to shoot all over the earth 
With arrows made of reeds: 

So too arc the lazy ones. 

Like using a single hair 
To take the ocean water 



306 


The Flower Ornament Scripture 


Trying to drain the ocean: 

So also are the slothful. 

Like when the con fire flares 
Trying to put it out with a little water: 
So are those who arc lazy 
About the Buddha’s teaching. 

Like someone who sees space 
While sitting still, unmoving. 

And says he is traveling through it: 

So is the lazy one. 


Then Manjushri asked Chief in Doctrine, “According to what the 
Buddha says, if any sentient beings accept and hold the true teaching, 
they can cut off all afflictions. Why then arc there those who accept 
and hold the true teaching and yet do not cut off afflictions, who go 
along with anger and resentment, go along with jealousy and stin- 
giness, go along with deception and flattery, compelled by the power 
of these things, having no will to detach from them? If they are able 
to accept and hold the true teaching, why then do they still produce 
afflictions in their mental actions?” Chief in Doctrine answered in 
verse: 


Listen well and clearly 

To the true meaning of what you ask. 

It is not only by much learning 

That one can enter the Buddhas’ teaching. 

Like a man floating in water 

Who dies of thirst, afraid of drowning: 

So are those who are learned 
Who do not apply the teaching. 

Like a person skilled in medicine 
Who can’t cure his own disease: 

So are those who arc learned 
But do not apply the teaching. 

Like someone counting others’ treasures 
Without half a coin of his own: 

So is the one who is learned 
Who doesn’t practice the teaching. 



An Enlightening Being Asks for Clarification 


30 7 


Like one who’s born in a royal palace 
Yet who freezes and starves: 

So arc those who arc learned 
But do not practice the teaching. 

Like a deaf musician 

Who pleases others, not hearing himself: 
So is the one who is learned 
Who docs not apply the teaching. 

Like a blind embroiderer 

Who shows others but cannot see: 

So are those who arc learned 
But do not practice the teaching. 

Like a ship’s captain 
Who dies at sea: 

So arc those who are learned 
But do not apply the teaching. 

Like someone on a corner 
Saying all kinds of fine things, 

While having no real inner virtue: 

So arc those who don’t practice. 


Then Manjushri asked Chief in Knowledge, “In the Buddha teaching, 
knowledge is chief — so why do the Buddhas, in dealing with people, 
sometimes praise generosity, sometimes praise self-control, sometimes 
praise tolerance, sometimes praise effort, sometimes praise meditation, 
sometimes praise wisdom, or again sometimes praise kindness, com- 
passion, joy, and equanimity, yet all the while there is ultimately 
but one truth whereby to attain emancipation and realize complete 
perfect enlightenment?” Chief in Knowledge answered in verse: 


Son of Buddha, most rare 

Is the ability to know beings’ minds. 

As for what you ask, 

Listen well and I'll explain. 

Of the past, future, 

And present guides, 

None expounds just one method 
To become enlightened. 



308 


The Flower Ornament Scripture 


Buddhas know beings’ minds, 

Their natures each different; 

According to what they need to be freed, 

Thus do the Buddhas teach. 

To the stingy they praise giving, 

To the immoral they praise ethics; 

To the angry they praise tolerance, 

To the lazy they praise effort. 

To those with scattered minds they praise meditative concentration, 
To the ignorant, they praise wisdom; 

To the inhuman, they praise kindness and sympathy. 

To the malicious, compassion. 

To the troubled they praise joy. 

To the devious they praise equanimity. 

Thus practicing step-by-step, 

One gradually fulfills all Buddha teachings. 

It’s like first setting up a foundation 
Then building the room: 

Generosity and self-control, like this, 

Arc bases of enlightening beings’ practices. 

Just like building a castle 
To protect all the people: 

So are tolerance and effort 
Protecting enlightening beings. 

And just as a universal monarch 
Can bestow all felicities: 

So can kindness, compassion, joy and equanimity 
Give enlightening beings happiness. 


Then Manjushri asked Chief in Goodness, “The Buddhas, the World 
Honored Ones, attain emancipation by means of one path alone; why 
then arc the things in the Buddha-lands we see now various and not 
the same? That is to say, the worlds, the realms of beings, the teach- 
ing and training, the life span and auras of light, the miracles, the 
congregations, the modes of teaching and doctrinal bases, each have 
differences, yet all include all the truths of the Buddhas, whereby 
complete perfect enlightcment is attained.” Chief in Goodness answered 


in verse: 



An Enlightening Being Asks for Clarification 


309 


Manjushri, truth is always thus: 

The Kings of Truth have just one truth. 

People unhindered by anything, 

They leave birth and death by one road. 

All the Buddha bodies 
Arc just one reality-body: 

One in mind, one in wisdom, 

The same in power and fearlessness. 

According to their dedications 

When originally starting out for enlightenment, 

They developed such lands. 

Congregations, and teachings. 

The adornments of all buddha-lands 
Arc totally complete; 

According to differences in beings’ actions 
They seem to be unalike. 

The buddha-lands and buddha-bodics. 

The congregations and explanations: 

Such Buddhist teachings as these 
No sentient beings can see. 

When their minds arc purified 
And their vows fulfilled, 

Such illuminated people 
Then arc able to sec. 

According to beings’ mental inclinations 
And the force of the fruits of their deeds, 

There seem to them to be differences; 

This is due to Buddhas' mystic powers. 

Buddha-lands have no discrimination, 

No hatred and no attachment: 

But according to beings’ minds 
They seem to have differences. 

Because of this, in the worlds 
What is seen is different: 

This is not the fault 
Of the enlightened sages. 



310 


The Flower Ornament Scripture 


In all worlds 

Those who arc fit to receive the teaching 
Always see the Hero of humanity: 

Such is the Buddhas’ teaching. 


Then these enlightening beings said to Manjushri, “Son of Buddha, 
we have each spoken of our understanding. We ask you, benevolent 
one, to use your wonderful powers of elucidation to expound the realm 
of the enlightened — what is the sphere of the Buddhas, what arc the 
causal bases of the sphere of the Buddhas, what arc the methods of 
liberation in the sphere of the Buddhas, what arc the entries into the 
states of the Buddhas, what is the wisdom in the realm of the Buddhas, 
what are the laws of the realm of the Buddhas, what arc the explana- 
tions of the states of the Buddhas, what is the knowledge of the sphere 
of the Buddhas, what is the realization of the realm of the Buddhas, 
what arc the manifestations of the states of the Buddhas, what is 
the extent of the sphere of the Buddhas?” Manjushri answered in 
verse: 


The profound realm of the Buddhas 
Is equal in extent to space; 

All beings enter it, 

Yet really nothing’s entered. 

The sublime causes 
Of the Buddhas’ profound states 
Could not be fully told 
In a billion eons of talk. 

According to beings’ minds and wisdom, 
Buddhas lead them on and aid them; 

This is the realm of the Buddhas, 
Liberating beings this way. 

Able to enter all lands 
In the world. 

The body of knowledge is formless 
And cannot be seen by others. 

The Buddhas’ knowledge is free, 
Unhindered in all times; 

This realm ot wisdom 
Is cquanimous as space. 



An Enlightening Being Asks for Clarification 


311 


The realms of beings of the cosmos 
Ultimately have no distinction; 

Thoroughly knowing all of them 
Is the sphere of the enlightened ones. 

All languages and sounds 
There arc in the worlds 
Buddhas’ knowledge can comprehend 
Without discrimination. 

Not perceptible to sense consciousness 
And not the sphere of mind, 

Its nature fundamentally pure, 

Buddhas’ knowledge teaches living beings. 

Not action, not affliction, 

With no thing and no abode, 

No looking and no object, 

Their realization's cquanimous throughout the world. 

The minds of all sentient beings 
In the past, present, and future, 

The enlightened, in one instant, 

Can thoroughly comprehend. 


Then all the differences in state, activity, realm, body, faculties, 
birth, results of keeping precepts, results of breaking precepts, and in 
resulting lands of all sentient beings in this world Endurance, by the 
Buddha’s spiritual power all became clearly manifest. In the same way 
all these various differences of all sentient beings in the infinite worlds 
throughout the space of the cosmos in all directions were all clearly 
revealed by the Buddha’s mystic power. 




BOOK ELEVEN 

Purifying Practice 


Then THE ENLIGHTENING BEING Chief in Knowledge asked the 
enlightening being Manjushri, “How can enlightening beings attain fault- 
less physical, verbal, and mental action? How can they attain harmless 
physical, verbal, and mental action? How can they attain blameless 
physical, verbal, and mental action? How can they attain invulnerable 
physical, verbal, and mental action? How can they attain nonregres- 
sive physical, verbal, and mental action? How can they attain unshakable 
physical, verbal, and mental action? How can they attain excellent 
physical, verbal, and mental action? How can they attain pure physical, 
verbal, and mental action? How can they attain unpolluted physical, 
verbal, and mental action? How can they attain physical, verbal, and 
mental action that is guided by wisdom? How can they attain birth 
in appropriate places, among good people, physically complete, with 
full mindfulness, understanding, completeness in conduct, fearlessness, 
and awareness? How can they attain excellent discernment, foremost 
discernment, supreme discernment, immeasurable discernment, incal- 
culable discernment, inconceivable discernment, incomparable discern- 
ment, unfathomable discernment, inexpressible discernment? How can 
they attain causal power, will power, skill power, the power of 
proper conditions and objects of attention, faculty power, powers of 
observation, the power to stop the mind, powers of analytic insight, 
and power of contemplative thought? How can they attain skill in 
analyzing the psychophysical elements and organs, skill in analyzing 
interdependent origination, skill in analyzing the realms of desire, form, 
and formlessness, and skill in understanding the past, present, and 
future? How can they cultivate well the branches of enlightenment — 
mindfulness, discernment, effort, joy, well-being, concentration, 
relinquishment? How can they attain emptiness, signlcssncss, wishlcssncss? 
How can they fulfill the means of transcendence — generosity, self- 
control, tolerance, effort, meditation, and wisdom? How can they 
fulfill kindness, compassion, joy, and equanimity? How can they attain 
the power of knowledge of what is so and what is not, the power of 
knowledge of consequences of past, future, and present acts, the power 

312 


Purifying Practice 


313 


of knowledge of superiority and inferiority of faculties, the power of 
knowledge of various realms, the power of knowledge of various 
understandings, the power of knowledge of where all paths lead, the 
power of knowledge of defilement or purity of meditations, liberations, 
and trances, the power of knowledge of past lives, the power of 
knowledge of unhindered clairvoyance, and the power of knowledge of 
having cut off all taints? How can they always gain the protection, 
respect, and support of celestial kings, dragon kings, yaksha kings, 
gandharva kings, titan kings, garuda kings, kinnara kings, mahoraga 
kings, human kings, and brahma kings? How can they be a reliance and 
savior, a refuge and resort, a lamp and a light, an illuminator and a 
guide, a supreme and universal leader for all sentient beings? How can 
they be foremost and greatest, excellent and supreme, sublime and 
most wonderful, highest and unexcelled, incomparable and peerless 
among all sentient beings?” 

Manjushri said to Chief in Knowledge, “Excellent, O Child of Buddha! 
You have asked this out of a desire to benefit many, to bring peace to 
many, out of pity for the world, to profit and gladden celestial and 
human beings. Child of Buddha, if enlightening beings use their minds 
properly, they can attain all supreme qualities, can have a mind unhin- 
dered in regard to all enlightening teachings, can remain on the Path of 
the Buddhas of past, present, and future, never leaving it even while 
living in the midst of sentient beings, can comprehend the characteris- 
tics of all things, cut off all evil and fulfill all good. They will be 
physically most excellent, like Universally Good; all of their practical 
vows they will be able to fulfill, and will be free in all ways, and will be 
guides for all sentient beings. How can they use their minds so as to 
attain all supreme sublime qualities? 


Enlightening beings at home 
Should wish that all beings 
Realize the nature of “home” is empty 
And escape its pressures. 

While serving their parents, 

They should wish that all beings 
Serve the Buddha, 

Protecting and nourishing everyone. 

While with their spouses and children. 
They should wish that all beings 
Be impartial toward everyone 
And forever give up attachment. 



314 


The Flower Ornament Scripture 


When attaining desires, 

They should wish that all beings 
Pull out the arrow of lust 
And realize ultimate peace. 

On festive occasions 
They should wish that all beings 
Enjoy themselves with truth 
And realize amusement’s not real. 

If in palace rooms, 

They should wish that all beings 
Enter the sanctified state. 

Forever rid of defiled craving. 

When putting on adornments, 

They should wish that all beings 
Give up phony decoration 
And reach the abode of truth. 

When climbing up in balconies. 
They should wish that all beings 
Ascend the tower of truth 
And see through everything. 

When they give something, 

They should wish that all beings 
Be able to relinquish all 
With hearts free of clinging. 

When in gatherings or crowds, 

They should wish that all beings 
Let go of compounded things 
And attain to total knowledge. 

If in danger and difficulty, 

They should wish that all beings 
Be free, 

Unhindered wherever they go. 

When they give up home life, 

They should wish that all beings 
Have no hindrance in leaving home. 
And that their minds be liberated. 



Purifying Practice 


315 


Entering a monastery 
They should wish that all beings 
Expound various principles 
Of noncontention. 

Going to tutors and teachers, 

They should wish that all beings 
Skillfully serve their teachers 
And practice virtuous ways. 

Seeking initiation, 

They should wish that all beings 
Reach the nonregressing state, 

Their minds without impediment 

Shedding lay clothing, 

They should wish that all beings 

Cultivate roots of goodness 

And abandon the yoke of transgressions. 

When shaving off their hair, 

They should wish that all beings 
Forever divorce all afflictions 
And pass on to ultimate tranquility. 

Putting on religious garb, 

They should wish that all beings 

Be undcfilcd in mind 

And fulfill the Way of the Great Sage. 

When they formally leave home. 

They should wish that all beings 
Leave home with the Buddha 
And rescue one and all. 

Taking refuge in the Buddha, 

They should wish that all beings 
Continue the lineage of Buddhas, 
Conceiving the unexcelled aspiration. 

Taking refuge in the Teaching, 

They should wish that all beings 
Enter deeply into the scriptures 
And their wisdom be deep as the sea. 



316 The Flower Ornament Scripture 

Taking refuge in the Community, 

They should wish that all beings 
Order the masses. 

All becoming free from obstruction. 

When receiving the learners' precepts. 

They should wish that all beings 
Learn self-control well 
And not do any wrong. 

Receiving a mentor’s instruction. 

They should wish that all beings 
Bear themselves with dignity 
And that their actions be truthful. 

Receiving a teacher’s guidance. 

They should wish that all beings 
Enter the knowledge of birthlessness 
And reach the state ot independence. 

Receiving the full set of precepts, 

They should wish that all beings 
Fulfill all means of liberation 
And master the supreme teaching. 

When entering a hall. 

They should wish that all beings 
Ascend to the unexcelled sanctuary 
And rest there secure, unshakable. 

When setting out a scat, 

They should wish that all beings 
Cause good principles to bloom 
And sec their true character. 

Sitting up straight, 

They should wish that all beings 
Sit on the scat of enlightenment, 

Their minds without attachment. 

Sitting cross-legged, 

They should wish that all beings 
Have firm and strong roots of goodness 
And attain the state of immovability. 



Purify ini’ Practice 


317 


Cultivating concentration, 

They should wish that all beings 
Conquer their minds by concentration 
Ultimately, with no remainder. 

When practicing contemplation, 

They should wish that all beings 
See truth as it is 

And be forever free of opposition and contention. 

When uncrossing the legs, 

They should wish that all beings 
Observe that all acts and all things 
Return to dispersal and extinction. 

When lowering the feet and resting, 

They should wish that all beings 
Attain liberation of mind, 

Resting at peace, unstirred. 

When raising the legs. 

They should wish that all beings 
Leave the sea of birth and death 
And fulfill all good qualities. 

When putting on lower garments, 

They should wish that all beings 

Wear the foundations of goodness 

And have a sense of shame and conscience. 

When putting on a belt, 

They should wish that all beings 
Bundle roots of goodness 
And not let them be lost. 

When putting on an outer garment, 

They should wish that all beings 

Attain supreme bases of goodness 

And reach the Other Shore of the teaching. 

Putting on monastic robes, 

They should wish that all beings 
Enter the foremost rank 
And attain imperturbability. 



318 


The Flower Ornament Scripture 


Taking a toothstick in hand, 

They should wish that all beings 
Attain the wonderful teaching 
And be ultimately pure. 

When chewing on the toothstick, 

They should wish that all beings 
Be harmonious and pure in mind. 
Biting through all afflictions. 

When going to the toilet. 

They should wish that all beings 
Reject greed, hatred, and folly, 

And clean away sinful things. 

When going to wash thereafter, 

They should wish that all beings 

Speedily go 

To the transmundane. 

When washing off the body’s filth. 
They should wish that all beings 
Be pure and harmonious 
And ultimately without defilement. 

When washing the hands with water, 
They should wish that all beings 
Have pure clean hands 
To receive and hold Buddha’s teaching. 

When washing the face with water, 
They should wish that all beings 
Attain the pure teaching 
And be forever free from defilement. 

Picking up a staff, 

They should wish that all beings 
Establish great works of charity 
And point out the road of truth. 

Taking up a bowl, 

They should wish that all beings 

Perfect the vessel of truth 

And receive human and divine support. 



Purifying Practice 


319 


Setting out on a road, 

They should wish that all beings 
Go where the Buddha goes, 

Into the realm of nonrcliancc. 

When on the road, 

They should wish that all beings 
Tread the pure realm of reality, 

Their minds without obstruction. 

Seeing a road uphill, 

They should wish that all beings 
Forever leave the world, 

Their minds free from weakness. 

Seeing a road downhill, 

They should wish that all beings 
Be humble in mind 

And develop enlightened bases of virtue. 

Seeing a winding road, 

They should wish that all beings 

Abandon false paths 

And forever purge wrong views. 

Seeing a straight road, 

They should wish that all beings 
Be straight and true in mind, 

Without flattery or deceit. 

Seeing a dusty road, 

They should wish that all beings 

Get rid of dust and dirt 

And attain the state of purity. 

Seeing a dust-free road, 

They should wish that all beings 
Always practice great compassion, 

Their hearts refreshing and nourishing. 

Seeing a dangerous road, 

They should wish that all beings 

Abide in the realm of truth 

And avoid the troubles of wrongdoing. 



320 


The Flower Ornament Scripture 


Seeing a group of people, 

They should wish that all beings 
Expound the most profound teaching, 
That all be harmoniously united. 

If they see a big tree, 

They should wish that all beings 
Divorce egotistic contentiousness 
And be free of anger and resentment. 

If they sec a grove, 

The should wish that all beings 
Be worthy of the respect 
Of celestials and humans. 

If they sec high mountains. 

They should wish that all beings’ 
Roots of goodness stand out. 

Their peak beyond anyone’s reach. 

If they sec thorny trees. 

They should wish that all beings 

May quickly cut away 

The thorns of the three poisons. 

Seeing trees with luxuriant foliage, 
They should wish that all beings 
Make a canopy of light 
With stability and liberation. 

If they see flowers blooming, 

They should wish that all beings’ 
Mystic spiritual powers 
Be like blossoming flowers. 

If they sec blossoms on trees, 

They should wish that all beings’ 
Features be like flowers. 

With all marks of distinction. 

If they sec fruits. 

They should wish that all beings 

Attain the supreme teaching 

And realize the way of enlightenment. 



Purifying Practice 


m 


If they see a big river, 

They should wish that all beings 

Gain entry into the stream of truth 

And enter the ocean of Buddha-knowlcdge. 

If they see a reservoir, 

They should wish that all beings 
Quickly awaken to 

The truth of the oneness of the Buddhas. 

If they see a pond, 

They should wish that all beings 
Be fully accomplished in speech 
And be skillful in preaching. 

If they see a well, 

They should wish that all beings 
Have full powers of elucidation 
To explain all things. 

If they see a spring. 

They should wish that all beings’ 

Skill in means increases 

And their good roots be inexhaustible. 

If they sec a bridge, 

They should wish that all beings 
Carry all across to freedom 
Like a bridge. 

If they sec flowing water, 

They should wish that all beings 

Develop wholesome will 

And wash away the stains of delusion. 

Seeing a garden cultivated 
They should wish that all beings 
In the garden of sense desires 
Clear away the weeds of craving. 

Seeing a forest of “sorrowlcss” trees 
They should wish that all beings 
Forever divorce greed and lust 
And not produce anxiety and fear. 



322 


The Flower Ornament Scripture 


If they see a park. 

They should wish that all beings 
Diligently cultivate the practices 
Leading to Buddhas’ enlightenment. 

Seeing people wearing ornaments 
They should wish that all beings 
Be adorned with a Buddha’s 
Thirty-two marks of distinction. 

Seeing the unadorned 
They should wish that all beings 
Give up decorations 
And practice austerity. 

Seeing people attached to pleasure 
They should wish that all beings 
Delight themselves with truth, 

Not abandoning love for it. 

Seeing the unattached 
They should wish that all beings 
Have no care in their minds 
For fabricated things. 

Seeing happy people 

They should wish that all beings 

Always be peaceful and happy, 

Gladly supporting the Buddhas. 

Seeing people suffer 
They should wish that all beings 
Attain fundamental knowledge 
And eliminate all misery. 

Seeing people with no maladies 
They should wish that all beings 
Enter true wisdom 

And never have sickness or afflictions. 

Seeing people sick 
They should wish that all beings 
Know the body is empty and null 
And divorce opposition and conflict. 



Purifying Practice 


323 


Seeing handsome people 

They should wish that all beings 

Always have pure faith 

In the enlightened and enlightening ones. 

Seeing ugly people 
They should wish that all beings 
Not become attached 
To anything not good. 

Seeing grateful people 

They should wish that all beings 

Be able to know the blessings 

Of the Buddhas and enlightening beings. 

Seeing ungrateful people 
They should wish that all beings 
Not increase the punishment 
Of those who arc bad. 

If they see mendicants, 

They should wish that all beings 
Be harmonious and tranquil, 

Ultimately conquering themselves. 

Seeing brahmins 

They should wish that all beings 

Always maintain pure conduct, 

Getting rid of all evil. 

Seeing ascetics 

They should wish that all beings 
By austere practices 
Reach the ultimate state. 

Seeing self-disciplined people 
They should wish that all beings 
Strongly maintain their will in practice 
And not give up the Buddhas’ path. 

Seeing people wearing armor 
They should wish that all beings 
Always wear the armor of virtue, 
Heading for the tcacherlcss state. 



324 


The Flower Ornament Scripture 


Seeing the unarmed 
They should wish that all beings 
Be forever rid of all 
Doings that arc not good. 

Seeing people debate 

They should wish that all beings 

Be able to refute 

All erroneous doctrines. 

Seeing people of proper livelihood 
They should wish that all beings 
Succeed in pure livelihood 
Without improper behavior. 

If they sec a king, 

They should wish that all beings 
Become kings of truth. 

Always expounding the right teaching. 

If they see a prince, 

They should wish that all beings 
Be reborn from the truth 
And be children of Buddha. 

If they see an elder, 

They should wish that all beings 
Be able to clearly cut off 
And not practice evil ways. 

If they see a great minister, 

They should wish that all beings 
Always maintain right mindfulness 
And practice all virtues. 

If they sec a castle, 

They should wish that all beings 
Gain strong and firm bodies 
And indefatigable minds. 

If they see a capital, 

They should wish that all beings 
Collect all virtuous qualities 
And always be joyful and blissful. 



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Seeing someone in a forest, 

They should wish that all beings 
Be worthy of praise and honor 
Of celestials and humans 

Entering a village to beg, 

They should wish that all beings 
Enter the profound realm of truth, 
Their minds without impediment. 

Coming to someone’s door. 

They should wish that all beings 
Enter into all 

Doors of Buddha’s teaching. 

Having entered a house, 

They should wish that all beings 
Might enter the vehicle of buddhahood 
Which is equal in all times. 

Seeing someone who doesn’t give 
They should wish that all beings 
Never ever give up 
Supremely virtuous ways. 

Seeing those who give 

They should wish that all beings 

Forever abandon 

The three evil paths and their miseries. 

If they see an empty bowl, 

They should wish that all beings 

Be pure of heart 

And empty of afflictions. 

If they see a full bowl. 

They should wish that all beings 
Completely fulfill 
All virtuous ways. 

If they receive respect, 

They should wish that all beings 

Respectfully practice 

All the Buddha’s teachings. 



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It they get no respect, 

They should wish that all beings 
Not act in any ways 
That arc not good. 

Seeing people with conscience 
They should wish that all beings 
Act with discretion 
And cover their organs. 

Seeing the shameless 

They should wish that all beings 

Give up shamelessness 

And abide in the way of kindness. 

If they get fine food, 

They should wish that all beings 
Should fulfill their aspirations 
And be free from envy and longing. 

If they get poor food. 

They should wish that all beings 
Should not fail to obtain 
The taste of all meditations. 

Getting soft food 

They should wish that all beings 

Be imbued with compassion, 

Their minds becoming gentle. 

Getting coarse, dry food 
They should wish that all beings 
Have no attachments 
And cut off mundane craving. 

When they cat, 

They should wish that all beings 
Feed on the joy of meditation 
And be sated by delight in truth. 

When tasting flavor, 

They should wish that all beings 

Attain the supreme savor of buddhahood 

And be filled with the elixir of immortality. 



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When the meal is finished, 

They should wish that all beings 

Accomplish all their tasks 

And fulfill the Buddha’s teachings. 

When they explain the teaching, 

They should wish that all beings 
Attain inexhaustible eloquence 

And widely expound the essentials of the teaching. 

When they leave a place, 

They should wish that all beings 
Deeply enter enlightened knowledge, 

Forever leaving the triple world. 

When they enter a bath, 

They should wish that all beings 
Enter omniscient knowledge. 

Knowing past, present, and future are equal. 

While washing their bodies, 

They should wish that all beings 
Be undefiled in body and mind, 

Radiantly pure inside and out. 

In the blistering heat of the day 
They should wish that all beings 
Cast off myriad afflictions, 

Putting an end to them all. 

When the heat subsides and begins to cool. 

They should wish that all beings 
Experience the highest truth 
And be ultimately cool. 

When reciting scripture, 

They should wish that all beings 
Accord with the Buddha’s teachings, 

Remembering without forgetting. 

If they get to sec a Buddha, 

They should wish that all beings 
Be all like Universally Good, 

Handsome and well adorned. 



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When seeing a Buddha’s tomb, 

They should wish that all beings 
Be honored as the shrine 

And receive the offerings of celestials and humans. 

Reverently gazing at the shrine, 

They should wish that all beings 
Be looked up to by all 
Celestials and humans. 

Bowing their heads to the shrine, 

They should wish that all beings 
Be exalted beyond the view 
Of gods and men. 

Circumabulating the shrine, 

They should wish that all beings 

Act without offense 

And develop omniscience. 

Circling the shrine thrice, 

They should wish that all beings 
Diligently see the Buddha’s path 
Without indolence of mind. 

Praising the Buddha’s virtues, 

They should wish that all beings 
Fulfill all virtues 
Extolled endlessly. 

Praising the Buddha’s distinguishing marks, 

They should wish that all beings 
Develop the buddha-body 
And realize formless truth. 

When washing their feet, 

They should wish that all beings 
Fulfill the bases of spiritual powers, 

Unhindered wherever they go. 

When going to sleep at night, 

They should wish that all beings 
Attain physical case 
And undisturbed minds. 



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Awakening from sleep, 

They should wish that all beings 
Awaken omniscience. 

Perceiving in all directions. 


“Child of Buddha, if enlightening beings use their minds in this way, 
they will attain all supremely wonderful qualities, which cannot be 
dislodged by any gods, demons, monks, brahmins, gandharvas, titans, 
etc., or by any Buddhist followers or self-enlightened ones.” 



BOOK TWELVE 


Chief in Goodness 


THEN THE ENLIGHTENING BEING Manjushri, having explained the great 
virtues of unpolluted, undistorted pure activity, wanted to bring out 
the virtues of the aspiration for enlightenment, so he asked the enlight- 
ening being Chief in Goodness, 


Now I have, for the sake of the enlightening beings, 

Explained the purifying practices cultivated by Buddhas in the 
past; 

Benevolent One, you too, in this assembly should 
Expound the supreme virtues of practical application. 


Then Chief in Goodness responded in verse: 


Very good. Benevolent One — you should listen clearly. 

Those virtues and merits cannot be measured: 

I will now tell a little, as well as I can. 

But it will be but as a drop of the ocean. 

When an enlightening being first determines on the Way, 
Vowing to seek and realize Buddhas’ enlightenment, 

The virtues therein are boundless, 

Immeasurable, beyond compare. 

How much the more so, through countless, boundless cons, 

To fully practice the virtues of the stages and transcendent ways; 
Even all the Buddhas of the ten directions 
Together could not fully expound them all. 

Of such boundless great virtues 
I will now tell a little bit, 



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331 


Like the space trod by a bird’s feet. 

Or like a mote of dust of the earth. 

When enlightening beings determine to seek enlightenment, 

This is not without cause, not without conditions; 

Engendering pure faith in the Buddha, Teaching, and Community, 
By this they produce a broad, magnanimous mind. 

Not seeking objects of desire or positions of authority, 

Wealth, personal enjoyment, or fame, 

It is only to forever annihilate creatures’ miseries 
And to benefit the world that they rouse their will. 

Always wanting to profit and gladden all beings, 

They adorn lands and make offerings to Buddhas. 

Accepting the right teaching, they cultivate its knowledges; 

To realize enlightenment they arouse their minds. 

Deep faith, belief, and resolution always pure, 

They honor and respect all Buddhas, 

As well as their Teachings and Communities; 

Making offerings with ultimate sincerity, they rouse their will. 

Deeply believing in the Buddha and the Buddha’s teaching, 

They also believe in the Way traversed by buddhas-to-be, 

And believe in unexcelled great enlightenment: 

Thereby do enlightening beings first rouse their will. 

Faith is the basis of the Path, the mother of virtues. 

Nourishing and growing all good ways, 

Cutting away the net of doubt, freeing from the torrent of passion. 
Revealing the unsurpassed road of ultimate peace. 

When faith is undefiled, the mind is pure; 

Obliterating pride, it is the root of reverence, 

And the foremost wealth in the treasury of religion, 

Being a pure hand to receive the practices. 

Faith is generous, the mind not begrudging; 

Faith can joyfully enter the Buddha’s teaching; 

Faith can increase knowledge and virtue; 

Faith can assure arrival at enlightenment. 

Faith makes the faculties pure, clear and sharp; 

The power of faith is strong and indestructible. 



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The Flower Ornament Scripture 


Faith can annihilate the root of affliction. 

Faith can turn one wholly to the virtues of buddhahood. 

Faith has no attachment to objects: 

Transcending difficulties, it reaches freedom from trouble. 
Faith can go beyond the pathways of demons. 

And reveal the unsurpassed road of liberation. 

Faith is the unspoiled seed of virtue, 

Faith can grow the seed of enlightenment. 

Faith can increase supreme knowledge, 

Faith can reveal all Buddhas. 

Therefore I’ll explain in steps practicing in accord: 

Faith is most powerful, very difficult to have; 

It’s like in all worlds having 
The wondrous wish-fulfilling pearl. 

If one can always faithfully serve the Buddhas, 

Then one can keep the precepts and cultivate studies; 

If one always keeps the precepts and practices what one learns. 
Then one can embody all virtuous qualities. 

Self-control can develop the basis of enlightenment, 

Study the foundation of cultivating virtues; 

Always acting in accord with discipline and study, 

One will be praised for excellence by all enlightened ones. 

If one always faithfully serves the Buddhas, 

Then one can assemble great offerings. 

If one can assemble great offerings, 

One’s faith in Buddha is beyond conception. 

If one always faithfully serves the honorable Teaching, 

Then one will tirelessly listen to the Buddha’s teaching. 

If one hears the Buddha’s teaching without tiring of it, 

One’s faith in the Teaching is inconceivable. 

If one always faithfully serves the pure Community, 

Then one’s faith will never regress. 

If one’s faith never regresses. 

One’s power of faith is unshakable. 



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If nothing can shake one’s power of faith. 

Then one gains purity, clarity, and sharpness of sense. 

If one has purity, clarity, and sharpness of sense. 

One can avoid bad associates. 

If one can avoid bad associates. 

Then one can approach good associates. 

If one can be with good associates. 

Then one can cultivate great goodness. 

If one can cultivate great goodness, 

One can perfect great causal power. 

If one perfects great causal power, 

Then one can attain supremely certain understanding. 

If one attains supremely certain understanding. 

Then one will be protected by the Buddhas. 

If one is protected by the Buddhas, 

Then one can arouse the will for enlightenment. 

If one can arouse the will for enlightenment, 

Then one can diligently cultivate the virtues of buddhahood. 

If one can diligently cultivate the virtues of buddhahood, 
Then he can be born in the family of the enlightened. 

If one gets to be born in the family of the enlightened. 

Then one can practice skillful liberative techniques. 

If one can develop skill in means of liberation well, 

Then one can reach purity of the faithful mind. 

If one gains purity of the faithful mind, 

Then one can increase supreme will. 

If one can increase supreme will, 

Then one can always practice the transcendent ways. 

If one always practices the transcendent ways. 

Then one can fulfill the Great Vehicle. 


If one can fulfill the Great Vehicle, 

Then one can give offerings to Buddhas in the right way. 



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The Flower Ornament Scripture 


If one can make offerings to Buddhas in the right way, 
Then one can remember Buddha with unwavering mind. 

If one can remember Buddha with unwavering mind, 
Then one can always sec infinite Buddhas. 

If one always secs infinite Buddhas, 

Then one sees the essence of the enlightened is eternal. 

If one secs the essence of the enlightened is eternal, 

Then one can know the truth never dies. 

If one can know the truth never dies. 

Then one attains unhindered powers of elucidation. 

If one attains unhindered powers of elucidation, 

Then one can expound boundless teachings. 

If one can expound boundless teachings. 

Then one can compassionately liberate beings. 

If one can compassionately liberate beings, 

Then one can attain a mind of unshakable compassion. 

If one can attain a mind of unshakable compassion. 

Then one can appreciate the most profound truth. 

If one can appreciate the most profound truth. 

Then one can abandon the errors of fabrication. 

If one can abandon the errors of fabrication, 

Then one can divorce conceit and indulgence. 

If one can get rid of conceit and indulgence, 

Then one can benefit all beings together. 

If one can benefit all beings, 

Then one can be in birth-and-dcath unwearied. 

If one can be in birth-and-death unwearied, 

Then one can be invincibly brave and strong. 

If one can be invincibly brave and strong, 

Then one can bring forth great spiritual powers. 

If one can bring forth great spiritual powers, 

One will know the activities of all sentient beings. 



Chief in Goodness 


335 


It' one knows the activities of all sentient beings, 

Then one can mature and perfect living beings. 

If one can mature and perfect living beings. 

One will attain the knowledge to save all beings. 

If one attains the knowledge to save all beings. 

Then one can perfect the means of salvation. 

If one can perfect the means of salvation. 

One then will give beings unlimited benefit. 

If one gives beings unlimited benefit, 

One will fulfill the techniques of supreme knowledge. 

If one fulfills the techniques of supreme knowledge, 

One will remain on the heroic unexcelled path. 

If one remains on the heroic unexcelled path, 

One can crush the power of all demons. 

If one can crush the power of all demons. 

One can get beyond the realm of the four demons. 

If one can get beyond the realm of the four demons, 

Then one can reach the stage of nonregression. 

If one can reach the stage of nonregression, 

One attains profound acceptance of the nonorigination of things. 

If one attains deep acceptance of the nonorigination of things, 
One will receive the Buddhas’ prediction of enlightenment. 

If one’s enlightenment is foretold by the Buddhas, 

Then all the Buddhas will appear in one’s presence. 

If all the Buddhas appear in one’s presence. 

One will comprehend the profound, mystic use of spiritual 
powers. 

If one comprehends the deep mystic function of spiritual powers, 
One will be remembered by all the Buddhas. 

It one is remembered by the Buddhas, 

Then one will adorn oneself with the qualities of buddhahood. 



336 


The Flower Ornament Scripture 


If one adorns oneself with the qualities of buddhahood, 
One will attain a splendid body of felicity. 

If one attains a splendid body of felicity, 

One’s body will be radiant as a mountain of gold. 

If one’s body is radiant as a mountain of gold. 

It will be adorned with the thirty-two marks of distinction. 

If one is adorned with the thirty-two marks, 

One will be adorned with accompanying refinements. 

If one is adorned with the accompanying refinements. 

The light of one’s aura will be unlimited. 

If one’s aura light is infinite, 

One will be adorned with inconceivable light. 

If one is adorned with inconceivable light. 

That light will produce lotus blossoms. 

If the light produces lotus blossoms. 

Innumerable Buddhas will sit on the blossoms. 

Appearing everywhere in the ten directions. 

Able to pacify all sentient beings. 

If able to harmonize beings this way. 

One manifests infinite mystical powers. 

If one manifests infinite mystical powers, 

One dwells in inconceivable lands. 

Expounding inconceivable teachings. 

Gladdening inconceivably many beings. 

If one explains inconceivable teachings 
Gladdening inconceivably many beings, 

Then with wisdom and power of elucidation 
One guides in accord with being’s minds. 

If one uses wisdom and powers of elucidation 
To guide in accord with beings’ minds. 

Then one will never lose 
Action guided by wisdom. 

If one never loses 
Action guided by wisdom, 



Chief in Goodness 


337 


Then one’s will power will be sovereign, 

And one will appear physically in any state of being. 

If one’s will power attains the freedom 
To manifest a body in any state of being, 

Then one will be able, when teaching. 

To accord with any language, inconceivably. 

If one can, when teaching, 

Adopt any language, according to the congregation. 

Then one will instantly know all 
The minds of all sentient beings. 

If one can instantly know 
The minds of all sentient beings, 

One will know afflictions arise from nowhere 
And will not sink and drown in birth and death. 

If one knows afflictions come from nowhere 
And will never drown in birth and death, 

Then one attains the body of the essence of truth 
And appears in the world by the power of truth. 

If one attains the virtuous body of the essence of truth 
And appears in the world by the power of truth, 

One will attain all the stages and freedoms of enlightenment, 
Practice the ways of transcendence and be supremely liberated. 

If one attains the stages and freedoms of enlightenment, 
Practices the transcendent ways and is supremely liberated, 
One will attain the great spiritual powers of the anointed 
And abide in the most supreme meditations. 

If one attains the great spiritual powers of the anointed 
And abides in the most supreme meditations, 

Then in the presence of the Buddhas 

One will be annointed and ascend to that rank; 

One will be anointed with the elixir of deathlessness 
By all the Buddhas in the ten directions. 

If one is anointed with elixir 

By the Buddhas of the ten directions, 

One’s body will be all-pervasive as space, 

Abiding at rest, immovable, filling the ten directions. 



338 


The Flower Ornament Scripture 


If one’s body is pervasive as space, 

Abiding at rest, immovable, filling all directions, 

One's action will be beyond compare. 

Unknowable to gods and men. 

Enlightening beings practice acts of great compassion. 

Vowing to liberate all successfully; 

Those who see, hear, listen, accept, or make offerings, 

They cause all to attain peace and happiness. 

Those great beings have magnificent spiritual powers; 

Their eye of reality is always complete, without any lack; 

The wonderful practices of virtuous ways and other such paths 
Are supreme jewels which they cause to appear. 

Just like clusters of diamonds in the ocean. 

By their mystic powers they produce many jewels; 

Without decrease or increase, and inexhaustible: 

Such is the mass of enlightening beings’ virtues. 

Where there are lands with no Buddha, 

There they appear to attain enlightenment; 

Where there are lands where the Teaching’s unknown. 

They expound there the treasury of sublime doctrines. 

Without discrimination, without effort, 

They reach everywhere in a single instant. 

Like the moonlight extending everywhere. 

Teaching beings by innumerable techniques. 

In the worlds of the ten directions 
Constantly they show the way of Buddhahood: 

Turning the wheel of the true teaching and entering extinction, 
Down to the distribution of their relics. 

Sometimes they show the paths of followers or self-enlightened 
ones; 

Sometimes they show the universal adornment of full buddhahood; 
Thus they open up the teachings of the three vehicles. 

Widely liberating beings for infinite cons. 

They may manifest the forms of dragon girls or boys, 

Or celestial dragons, or titans too, 

Down to mahoragas and so on: 

They let everyone see according to desire. 



Chief in Goodness 


339 


Living beings’ forms and features are unalike. 

Their behaviors and sounds are also countless; 

All of these enlightening beings can make appear 

By the mystic power of the oceanic reflection meditation. 

Beautifully purifying inconceivable lands, 

Making offerings to all enlightened ones, 

Emanating great light without bound, 

They liberate sentient beings without limit too. 

Their knowledge and wisdom is independent and inconceivable, 
Their speech in explaining truth is unhindered, 

Their generosity, self-control, tolerance, energy, and meditation, 
Wisdom, skill in means, spiritual powers, and such, 

Are all likewise free, 

By the power of Buddha’s flower garland meditation. 

They enter concentration on one atom 
And accomplish concentration on all atoms, 

And yet that particle doesn’t increase; 

In one are manifest inconceivable lands. 

Of the many lands in that one atom. 

Some have Buddhas, some do not; 

Some are polluted, some arc pure; 

Some arc large, some arc small; 

Some are forming, some disintegrating; 

Some arc upright, some arc sideways; 

Some arc like heat-mirages on a vast plain, 

Some arc like Indra’s net in the heavens. 

What in one atom is manifest 
Is also manifest in all atoms; 

This is the mystic power of concentration and liberation 
Of these sages of great renown. 

If they want to make offerings to all Buddhas, 

They enter into concentration and produce mystic transformations, 
Able to reach throughout the universe with one hand 
To give offerings to all the enlightened ones. 

The most beautiful flowers in all realms, 

Perfumes, incense, and priceless jewels: 

Such as these all emerge from their hands 

To present to the Conquerors under the trees of enlightenment. 



340 


The Flower Ornament Scripture 


Priceless jewel raiment, with mixed perfumes, 

Precious banners and canopies, all finely adorned, 

With flowers of gold and curtains of jewels: 

All of these rain from their palms. 

Whatever wonderful things there be in all realms 

That may be worthy to offer to the Supreme Honored One, 

All shower from their palms, all complete. 

And they bring it to the enlightenment trees to offer to the 
Buddh as. 

All the artful music of the ten directions: 

Bells and drums, harps and lyres, various different kinds. 

All played harmoniously, with beautiful tones. 

All emerges from the enlightening beings’ palms. 

All eulogies that be in the ten directions. 

Praising the virtues of the enlightened ones. 

All of their various wonderful words 
Arc intoned from within their palms. 

The enlightened beings’ right hands radiate pure light: 

Within the light is fragrant water raining from the sky. 

Sprinkling the buddha-lands of the ten directions, 

As offerings to all the Lamps that Light the Worlds. 

Also they emit wondrous arrays of light beams 
Producing countless jewel lotus blossoms; 

The colors and forms of the flowers are all superb. 

And these they present to the Buddhas. 

They also emit flower garlands of light 
With all kinds of flowers bunched into drapes. 

Scattered all over the lands everywhere 
As presents to all the Honored Ones of great virtue. 

They also emit lights adorned with perfumes. 

Various wonderful scents massed into drapes, 

Scattered all throughout the lands everywhere 
As presents to the Honored Ones of great virtue. 

They also emit lights adorned with powdered incense, 

Various incenses collected into drapes, 

And distribute them throughout all worlds 
As gifts to the Honored Ones of great virtue. 



Chief in Goodness 


341 


They also emanate lights adorned with raiment. 
Various fine robes gathered into drapes. 

And distribute them throughout all worlds 
As offerings to the Honored Ones of great virtue. 

They also emit lights adorned with jewels. 

Various beautiful jewels massed into drapes, 

And distribute them throughout all worlds 
As presents to the Honored Ones. 

They also produce lights adorned with lotuses, 
Various lotuses assembled into drapes, 

And distribute them throughout all worlds 
As gifts to the Honored Ones. 

They also emit lights necklace adorned; 

Various fine necklaces gathered into drapes 
They distribute throughout all worlds 
To offer to the Honored Ones. 

They also emanate lights adorned with pennants 
Radiant with multicolored patterns. 

Of all kinds, innumerable, all superbly fine: 

With these they decorate the buddha-lands. 

Canopies adorned with melanges of jewels, 

Draped with finely embroidered flags. 

And crystal chimes intoning Buddhas’ voices : 
These they take to offer the enlightened ones. 

Their hands producing such inconceivable gifts. 
They present them to a Guide, 

And do the same to all the Buddhas, 

With their great psychic powers of concentration. 

Enlightening beings dwell in concentration, 

Dealing with beings by various abilities, 

All of them guiding by innumerable means. 

By the virtuous principles they practice. 

Some use the approach of offerings to Buddhas, 
Some use the approach of inconceivable generosity. 
Some use the approach of austerity and discipline, 
Some use the approach of unshakable tolerance. 
Some use the approach of ascetic effort, 

Some use the approach of tranquil meditation, 



342 


The Flower Ornament Scripture 


Some use the approach of certain, thorough knowledge, 

Some use the teaching of practical expedients, 

Some use the teachings of the pure abodes and psychic powers, 
Some use the approach of the benefits of the means of salvation. 
Some use the approach of the adornments of knowledge an 
virtue. 

Some use the teaching of conditioning and liberation. 

Some use the teachings of faculties, powers, and the right path, 
Some use the teaching of followers’ liberation, 

Some use the teaching of purity of self-awakened ones, 

Some use the teaching of the freedom of the Great Vehicle, 
Some use the teaching of the miseries of impermanence, 

Some use the teaching of no self and no life, 

Some use the teaching of impurity and detachment from desire. 
Some use the approach of extinctive concentration. 

According to the differences in beings’ ailments 
They all use teaching-medicines to cure them. 

According to the inclinations of beings’ minds 
They all use expedients to satisfy them. 

According to the differences in sentient beings’ behaviors 
They all use adaptive skills to perfect them. 

The characteristics of such spiritual powers of concentration 
Cannot be fathomed by any gods or men. 

Having a wondrous concentration called according to actions. 
Enlightening beings abide in this and observe everywhere, 
Appearing as appropriate to liberate sentient beings. 

Causing them to gladly change according to the truth. 

Where there is famine and disaster in the age, 

They give means of comfort to all in the world. 

Causing them to be satisfied according to their desires, 

Creating benefit for all sentient beings. 

They may give away fine food and drink, 

Sumptuous clothing, garlands of jewels, 

And even a royal throne, 

To cause those who like generosity to accord with the teaching. 

Adorned with flower garlands, anointed with perfume, 

With dignified behavior, they liberate beings. 

Liked and esteemed by all in the world. 

Their appearance and their garb 

They adopt as is appropriate to please 

And cause those who like form to follow the Path. 



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343 


With exquisite voices like songs of birds. 

Wondrous tones in harmony. 

Complete with all kinds of pure voice. 

They preach to beings according to their likes. 

Eighty-four thousand gates of teaching 
Do the Buddhas use to liberate beings: 

And according to the different teachings 
They use what’s appropriate to liberate. 

Sentient beings’ pains and pleasures, gains and losses, etc.. 
Whatever things are done by beings of the world, 

Enlightening beings can appear to do the same things. 

Whereby to liberate all living beings. 

The suffering of all worldly beings 

Is deep and wide and boundless like the sea; 

Enlightening beings, sharing their tasks, can tolerate it all, 

To cause them to benefit and gain peace and happiness. 

If any do not know the way to emancipation 
And do not seek liberation, to leave turmoil behind, 

Enlightening beings show them relinquishment of nation and 
wealth, 

Satisfaction in detachment and peace of mind. 

If the home is a place of bondage by attachments, 

In order to cause sentient beings to all escape trouble 
They show home-leaving and attainment of liberation, 

Without craving for any pleasures. 

Enlightening beings manifest the practice of ten kinds of action 
And also practice the ways of great people, 

Including the practices of seers and sages. 

Because they want to benefit sentient beings. 

If there arc beings whose life span is immeasurable. 

Whose afflictions are slight and pleasures complete, 

Enlightening beings, being free in their midst, 

Show the suffering of the ills of age, sickness, and death. 

In the cases of those with greed, hatred, and ignorance. 

The raging fires of these afflictions always blazing. 

Enlightening beings manifest aging, sickness, and death for them, 
To cause those sentient beings to all be tamed. 



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The Flower Ornament Scripture 


The Buddhas’ ten powers and fearlessness. 

As well as their eighteen unique qualities, 

All their countless virtues, 

Arc manifested to liberate beings. 

Knowledge of others’ minds, appropriate teaching, and ability to 
appear anywhere 

Are all free functions of the enlightened ones; 

The great enlightening beings manifest them all. 

Able to cause sentient beings to all be tamed. 

Enlightening beings’ various methods and techniques 
Adapt to worldly conditions to liberate beings: 

Just like lotus blossoms, to which water does not adhere, 

In the same way they arc in the world, provoking deep faith. 

With extraordinary thoughts and profound talent, as cultural 
kings. 

Song and dance, and conversation admired by the masses, 

All the various arts and crafts of the world 
They manifest, like magicians. 

Some become grandees, city chiefs. 

Some become merchants, caravan leaders; 

Some become physicians and scientists, 

Some become kings and ministers. 

Some become great trees in the plains, 

Some become medicines or jewel mines; 

Some become pearls that fulfill all wishes, 

Some show the right path to sentient beings. 

If they sec a world just come into being. 

Where the creatures don’t yet have the tools for livelihood, 
Enlightening beings become craftsmen 
And teach them various skills. 

They do not make anything that will oppress or afflict living 
beings: 

They only explain things that will be of benefit to the world; 
Various fields of knowledge, such as incantational arts and medici- 
nal herbs, 

And all contained therein they can explain. 

The excellent practices of all the sages 
Faithfully looked up to by humans and divines, 



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345 


Such difficult practices and austerities 
Enlightening beings can perform according to need. 

Some become non-Buddhist mendicants. 

Some practice asceticism alone in the forest; 

Some go naked, without any clothes, 

Being teachers and leaders of such groups. 

Some show various practices of wrong livelihood, 

Practicing incorrect principles as supreme; 

Some manifest the postures of brahmin ascetics, 

Becoming leaders of such groups. 

Some expose themselves to the heat of fire and sun, 

Some practice cults imitating animals, 

Some put on filthy clothing and worship fire: 

In order to transform such cultists, they become their teachers. 

Some make a show of visiting shrines of various deities, 

Some make a show of entering the water of the Ganges River, 
Some cat roots and fruits, all making a show of these practices, 
While always contemplating the truth that transcends them. 

Some show themselves kneeling or standing on one foot, 

Some lie on thorns or in dust and dirt; 

Some lie on pounding stones, seeking release, 

And become teachers and leaders of such groups. 

Of such followers of heretical paths 

They observe the minds and understandings, and do the same 
things; 

The ascetic practices they demonstrate, worldlings cannot bear: 
They cause them to be tamed after seeing them. 

Sentient beings are deluded and accept false teachings; 

Sticking to wrong views, they suffer many pains: 

For them arc expediently taught wonderful principles 
To cause them to understand the genuine truth. 

The four truths may be explained in local magical language, 

Or the four truths may be told in skillful esoteric language. 

Or the four truths may be spoken in direct human speech. 

Or the four truths may be told in the language of divine mystery; 
The four truths arc explained through analysis of words, 

The four truths are explained through ascertainment of principles, 
The four truths arc explained skillfully refuting others, 



346 


The Flower Ornament Scripture 


The four truths are explained undisturbed by outsiders; 

The four truths may be explained in several languages, 

Or they may be explained in all languages. 

In whatever languages beings understand 

The four truths are explained for them, to liberate them. 

All the teachings of all Buddhas 
Arc thus explained exhaustively, 

Knowing the realm of language is inconceivable: 

This is called the power of concentration of expounding the truth. 

There is a supreme concentration called peace and bliss 
Which can universally save and liberate all sentient beings, 
Radiating a great light, inconceivable, 

Causing those who see it to all be pacified. 

This light emanated is called “good manifestation’’ — 

If any sentient beings encounter this light, 

It will cause them to benefit, without fail: 

By this way they can attain unsurpassed knowledge; 

It first shows the Buddhas, 

Shows the Teaching, shows the Community, shows the Right 
Path, 

And also shows the Buddhas’ tombs and images — 

By this the light is formed. 

It also emits a light called “shining” 

Which outshines the lights of all the gods, 

Removing all barriers of darkness, 

Benefiting all living beings. 

This light awakens all sentient beings. 

Inducing them to offer lamps to the Buddhas; 

Because they present lamps to the Buddhas, 

They can become supreme lamps in the world. 

Burning oil lamps and butter lamps, 

As well as various bright torches, 

And lamps of finest jewels with fragrant herbs, 

And presenting them to the Buddhas, they attain this light. 

It also emits a light called “salvation”: 

This light can awaken all beings 

And cause them to develop great determination 

To liberate the living from the sea of desire. 

If one can universally produce this determination 
To liberate the living from the sea of desire. 

Then one can cross over the torrents of afflictions 
And lead the way to the sorrowlcss citadel of freedom. 

By building bridges and rafts 



Chief in Goodness 


34 7 


Wherever there is water on the roads, 

Criticizing fabrication and praising dispassionate calm, 

Thereby is this light attained. 

It also emanates a light called “annihilating attachment”: 

This light can awaken all beings, 

Causing them to give up objects of desire 

And concentrate on the savor of the sublime teaching of liberation. 

If one can give up objects of desire 

And concentrate on the subtle true savor of liberation, 

One can, with the Buddha’s rain of sweet dew, 

Extinguish all the cravings in the world. 

By charitably giving ponds, wells, and springs, 

Only seeking the unsurpassed way of enlightenment. 

Criticizing desires and praising meditation, 

It is possible to produce this light. 

It also radiates a light called “joy”: 

This light can awaken all beings. 

Causing them to long for perfect enlightenment 
And determine to realize the teacherless path. 

Making statues of the Buddha of Great Compassion, 

Adorned with all distinguishing marks, sitting on a flower, 

And by always praising Buddha’s supreme virtues 
Can this light thereby be produced. 

It also emits a light called “appreciation”: 

This light can awaken all beings, 

Causing their minds to appreciate the Buddhas 
As well as their Teaching and Community. 

If they always appreciate the Buddhas, 

Their teachings and communities, 

Then in the congregations of the Buddhas 

They’ll attain acceptance of the profound truth of the emptiness of 
things. 

Enlightening sentient beings without number, 

Making them always remember the Buddha, Teaching, and 
Community, 

Is whereby this light is attained. 

It also emanates a light called “collection ol virtues”: 

This light can awaken all beings, 

Inducing them to practice unlimited giving in various forms, 
Aspiring thereby to the unexcelled Path. 

Establishing great charitable functions without imposing limits, 
Satisfying the needs of all who come, 

“Great enlightening beings also dedicate the revelations and enlighten- 
ment ot the giving ot teaching, as well as the roots ot goodness arising 
therefrom, in this way: ‘May all sentient beings become enlightening 
teachers, always in the care of the Buddhas; may all sentient beings 
become unsurpassed teachers, skillfully establishing all sentient beings 
in universal knowledge; may all sentient beings become indefatigable 
teachers, never stymied by challenging questions; may all sentient beings 
be unobstructed teachers, attaining the unobstructed light of all truths; 
may all sentient beings be teachers with a treasury of knowledge, able 
to skillfully explain all Buddha teachings; may all sentient beings be- 
come teachers with the freedom of the enlightened ones and be able to 
skillfully analyze the knowledge ot the enlightened; may all sentient 
beings be teachers with the eye of thusness, explaining the truth with- 
out depending on the instruction ot another; may all sentient beings 
become teachers who remember all the teachings of Buddhas, expound- 
ing them in accord with their principles, not deviating from the mean- 
ing ot their expressions; may all sentient beings become teachers practicing 
the signless path, adorning themselves with subtle characteristics, ema- 
nating immeasurable light, skillfully entering into all truths; may all 
sentient beings become great-bodied teachers, their bodies pervading all 
lands, creating great clouds of teaching, showering the Buddha-teachings; 
may all sentient beings become teachers preserving the treasury of the 
teachings, setting up the banner ot invincibility, preserving the Buddha- 
teachings, causing the ocean of true teaching not to diminish; may all 
sentient beings become teachers who arc suns ot all truths, attain the 
powers of analysis and elucidation of Buddhas, and skillfully explain all 
truths; may all sentient beings become teachers with skill in means of 
vocal expression, skillfully explaining the boundless treasury ot the 
realm ot truth; may all sentient beings become teachers who have 
arrived at the other shore of the doctrine, opening up the treasury of 
teaching with the spiritual powers of knowledge; may all sentient 
beings become teachers stably abiding by the true teaching, and ex- 
pound the ultimate knowledge ot the enlightened; may all sentient 
beings become teachers who have thoroughly comprehended all the 
teachings, able to explain infinite, inexhaustible virtues; may all sentient 
beings become teachers who don’t deceive the world, able with skill in 
means to enter reality; may all sentient beings become teachers destroy- 



676 


The Flower Ornament Scripture 


ing the throngs of demons, able to be well aware of all workings of 
demons; may all sentient beings become teachers accepted by the Bud- 
dhas and get rid of the mind taken in by ego and possessiveness; may all 
sentient beings become teachers pacifying all worlds, accomplishing the 
will power ot teaching ot truth ot enlightening beings.' 

“Great enlightening beings also dedicate roots of goodness in this 
way: they do not dedicate them because of attachment to deeds, they do 
not dedicate them because of attachment to rewards, they do not 
dedicate them because of attachment to mind, they do not dedicate 
them because ot attachment to things, they do not dedicate them 
because of attachment to events, they do not dedicate them because of 
attachment to cause, they do not dedicate them because of attachment 
to words and speech, they do not dedicate them because ot attachment 
to names, phrases, and statements, they do not dedicate them because 
of attachment to dedication, they do not dedicate them because of 
attachment to benefiting sentient beings. 

“Great enlightening beings also dedicate roots of goodness in this 
way: they do not dedicate them because of involvement in forms, they 
do not dedicate them because of involvement in sounds, smells, tastes, 
feelings, or things, they do not dedicate them to seek birth in heaven, 
they do not dedicate them to seek pleasure, they do not dedicate them 
because ot attachment to objects of desire, they do not dedicate them in 
hopes of getting followers, they do not dedicate them in quest of 
rulcrship, they do not dedicate them for the sake of mundane happiness, 
they do not dedicate them because ot attachment to life, they do not 
dedicate them because of enjoyment ot existences, they do not dedicate 
them in search ot the pleasures of union, they do not dedicate them 
because of seeking that which one may be fondly attached to, they do 
not dedicate them because ot maliciousness, they do not dedicate them 
for that which would destroy roots of goodness, they do not dedicate 
them because of dependence on the world, they do not dedicate them 
because ot attachment to stages of meditation, liberation, or concentration, 
they do not dedicate them because ot dwelling in the vehicles of 
Buddhas’ disciples and self-enlightened people — they only dedicate them 
to edify and pacify all sentient beings, to fulfill all-knowledge, to attain 
unobstructed knowledge, to attain unhindered pure roots of goodness, 
to cause all sentient beings to transcend birth and death and realize great 
knowledge, to cause the great determination tor enlightenment to be 
adamant and unbreakable, to accomplish the method ot ultimate 
immortality, to adorn the lineage of Buddhas with infinite adornments, 
to reveal the freedom ot universal knowledge, to seek enlightening 
beings’ great spiritual superknowledge clarifying all things, to carry out 
the practice ot Universal Good in all buddha-ficlds throughout the 
space ot the cosmos, completely fulfilling it without regressing, don the 
strong, durable armor ot great vows and cause all sentient beings to 
abide in the realm of Universal Good, to liberate sentient beings through- 



Ten Dedications 


611 


out the future without resting, and show the unobstructed light of the 
stage ot universal knowledge, forever uninterrupted. 

“When great enlightening beings dedicate these roots of goodness, 
they dedicate them in these frames ot mind: they dedicate roots ot 
goodness with mindfulness of the equality of fundamental nature, with 
mindfulness ot the equality ot the essence of things, with mindfulness 
of the equality of the infinity ot all sentient beings, with mindfulness ot 
the equality of noncontradiction, with mindfulness of the equality of 
nonproduction of inherent nature, with a mind knowing all things 
without disturbance, with a mind entering into the equality ot past, 
present, and future, with a mind producing the seed nature of Buddhas ot 
all times, with a mind that has attained undiminishing spiritual powers, 
with a mind producing and maturing practical applications of universal 
knowledge. 

“Also, they dedicate the roots of goodness to cause all sentient beings 
to forever leave behind all hells, to cause all sentient beings not to enter 
into animalistic dispositions, to cause sentient beings not to go to the 
realm ot ghosts, to cause all sentient beings to get rid of all factors 
hindering enlightenment, to cause all sentient beings to fulfill all roots 
of goodness, to cause all sentient beings to be able to expound the 
teaching in accord with the time and bring joy to all, to cause all 
sentient beings to enter the sphere of the ten powers, to cause all 
sentient beings to fulfill the boundless pure ways and vows of enlighten- 
ing beings, to cause all sentient beings to follow the instructions of all 
good spiritual teachers so the vessel of the determination for enlighten- 
ment may be fulfilled, to cause all sentient beings to absorb, retain, and 
apply the most profound Buddha teachings and attain the light ot 
knowledge ot all Buddhas, to cause all sentient beings to cultivate the 
unobstructed practices ot enlightening beings and always be in their 
presence, to cause all sentient beings to always see the Buddhas appear- 
ing before them, to cause all sentient beings to always be in the 
presence ot the pure light ot the truth, to cause the fearless great 
determination for enlightenment to always be present in all sentient 
beings, to cause the inconceivable knowledge of enlightening beings to 
always occur to all sentient beings, to cause all sentient beings to 
everywhere rescue and safeguard living beings and cause the pure mind 
ot great compassion to always be present, to cause all sentient beings to 
adorn all buddha-ficlds with unspeakably many superb ornaments to 
cause all sentient beings to obliterate all ensnaring doings of conflict 
provoked by all demons, to cause all sentient beings to cultivate enlight- 
ening practices in all buddha-ficlds without relying on anything, to 
cause all sentient beings to develop knowledge of all means of liberation 
and enter the wide doors ot all Buddha teachings. 

“Great enlightening beings also dedicate these roots of goodness with 
purity of right mindfulness; with certainty of knowledge; knowing all 
the methods and expedients of the Buddhas’ teachings; in order to 



The Flower Ornament Scripture 


678 

accomplish immeasurable unobstructed knowledge; desiring to fulfill 
pure transcendent aspirations; by virtue of abiding kindness toward all 
sentient beings; by virtue of abiding compassion for all sentient beings; 
by virtue of abiding joy for all sentient beings; by virtue of abiding 
equanimity toward all sentient beings; in order to forever abandon 
attachment to duality and to live by supreme roots of goodness; in 
order to ponder, investigate, distinguish, and explain all aspects of 
interdependent origination; in order to establish the mind marked by 
great courage; in order to establish the treasury of invincibility; in order 
to demolish the hordes of demons; in order to attain unobstructed 
mindfulness of the purity of all things; in order to cultivate all enlighten- 
ing practices without regressing; in order to attain the mind that hap- 
pily seeks the supreme truth; in order to attain the free pure omniscient 
mind happily seeking all virtuous qualities; in order to fulfill all wishes 
and remove all conflict, attain free, pure, unobstructed buddhahood and 
expound the nonregressive teaching for all sentient beings; in order to 
become adorned by the hundreds of thousands of light beams of the sun 
of knowledge of the supreme truth of the enlightened ones and illumine 
the sentient beings of all realms; in order to tame all sentient beings, 
always satisfying them according to their pleasures, not giving up their 
original vows throughout all time, listening to the true teaching, culti- 
vating its great practice, attaining the undefilcd light of pure wisdom, 
getting rid of all conceit, dissolving all afflictions, breaking the net of 
craving, destroying the darkness of delusion, and fulfilling the undefiled 
unobstructed teaching; in order to always cultivate the practice of univer- 
sal knowledge through incalculable cons for the sake of all beings, 
without regressing, causing each to attain unobstructed wisdom, and 
manifest the autonomous spiritual powers of the Buddhas without 
cease. 

“When great enlightening beings dedicate roots of goodness in this 
way, they should not greedily cling to objects of desire. Why? Great 
enlightening beings should dedicate roots of goodness free from greed, 
should dedicate roots of goodness free from anger, should dedicate 
roots of goodness free from delusion, should dedicate roots of goodness 
free from malevolence, should dedicate roots of goodness free from 
pride, should dedicate roots of goodness free from deceitfulncss, should 
dedicate roots of goodness of honesty, should dedicate roots of good- 
ness of diligence, should dedicate roots of goodness of cultivation and 
practice. 

“When great enlightening beings practice dedication in this way, 
they attain minds ot pure faith, joyfully accepting the practices of 
enlightening beings, cultivating the pure great path of enlightening 
beings, endowed with the essence of buddhahood, attaining enlightened 
knowledge and wisdom, abandoning all evil, getting rid of all manias, 
associating with good spiritual friends, and, fulfilling their own great 
vows, they invite all sentient beings to partake of their charity. 



Ten Dedications 


619 


“Great enlightening beings also dedicate the roots of goodness produced 
by this giving of teaching in this way: they cause all sentient beings to 
acquire clear beautiful voices, gentle voices, voices like celestial drums, 
voices capable of articulating innumerable sounds, pleasant voices, pure 
voices, voices pervading all buddha-fields, voices adorned by countless 
qualities, far-ranging voices, sonorous voices eliminating all distraction, 
voices filling the cosmos, voices able to pick up the languages of all 
sentient beings; and to acquire knowledge of the boundless sounds of all 
sentient beings, knowledge of all pure sounds of speech, knowledge of 
infinite sounds of speech, knowledge of the supremely free sound that 
enters all sounds; and to acquire all pure adorning speech tones, tones 
which all beings never tire of hearing, speech ultimately not bound to 
any world, joyful tones, pure tones of the speech of Buddhas, tones of 
speech expressing all Buddha teachings, unmuffled by delusion, famed 
everywhere, tones that cause all sentient beings to acquire the adorn- 
ment of concentration formulations of all the teachings, tones of speech 
expressing innumerable kinds of teachings, sounds of speech reaching 
the infinite congregations at enlightenment sites throughout the cosmos, 
tones of speech containing indestructible expressions of inconceivable 
truths, speech revealing all facts, speech able to expound the treasury of 
knowledge of differences in unspeakably many words and phrases, 
speech that explains all things without attachment or interruption, 
speech shining with the light of all truths, speech able to cause all 
worldlings to be purified and ultimately reach universal knowledge, 
speech that contains the expressions and meanings of all the teachings, 
free uninhibited speech maintained by spiritual powers, speech of the 
knowledge which reaches the other shore of all worlds. 

“Also by these roots of goodness, they enable all sentient beings to 
acquire nongroveling speech, fearless speech, unobscssed speech, speech 
gladdening all congregations at sites of enlightenment, harmonious, 
beautiful speech, speech able to explain all the principles of buddhahood, 
speech cutting off the doubts of all sentient beings and causing them to 
awaken, speech endowed with all powers of analysis and elucidation, 
speech awakening all sentient beings from their slumber in the long 
night of ignorance. 

“Great enlightening beings also dedicate the roots of goodness in this 
way: 'May all sentient beings attain the pure reality body free from all 
faults and ills; may all sentient beings attain pure sublime virtues free 
from all faults and ills; may all sentient beings attain pure sublime 
characteristics free from all faults and ills; may all sentient beings 
attain the pure results of action free from all faults and ills; may all 
sentient beings attain the pure mind of universal knowledge free from 
all faults and ills; may all sentient beings attain the infinite pure will for 
enlightenment free from all faults and ills; may all sentient beings attain 
impeccable skill in means of comprehending all faculties; may all sen- 
tient beings attain impeccable pure faith, may all sentient beings attain 



6X0 


The Flower Ornament Scripture 


impeccable pure diligence in carrying out commitments unimpeded; 
may all sentient beings attain impeccable pure right mindfulness, 
knowledge, and powers of analysis and elucidation.’ 

“Great enlightening beings also dedicate roots of goodness tor the 
sake of all sentient beings to the attainment of various pure subtle 
bodies — the body of light, the body of freedom from pollution, the 
body of nonobsession, the body of purity, the body of extreme purity, 
the body of detachment from objects of sense, the body of ultimate 
detachment from objects of sense, the body of freedom from defilement, 
the body of beauty, the body of nonobstruction — manifesting images of 
action in all worlds, manifesting images of speech in all worlds, mani- 
festing images of construction in all abodes, like a clear mirror in which 
all kinds of images of forms spontaneously appear, showing sentient 
beings the practices of enlightenment, showing sentient beings the most 
profound truths, showing sentient beings all kinds of virtuous qualities, 
showing sentient beings the path of practice, showing sentient beings 
developmental practices, showing sentient beings the undertakings of 
enlightening beings, showing sentient beings in all worlds the appear- 
ance m the world of the Buddhas of all worlds, showing sentient beings 
the spiritual powers and mystical transfigurations of all Buddhas, show- 
ing sentient beings the awesome power of the inconceivable liberation 
of all enlightening beings, showing sentient beings the essence of omni- 
science fulfilling the practical vows of the enlightening being Univer- 
sally Good. Great enlightening beings skillfully take care of all sentient 
beings with such subtle pure bodies and enable them to attain the body 
of all-knowledge with pure qualities. 

“Great enlightening beings also dedicate the roots of goodness gener- 
ated by giving of the teaching to the aspiration to live in all worlds 
cultivating enlightening practices, so that sentient beings who see them 
do not do so in vain, but develop the determination tor enlightenment 
without ever regressing, follow the truth unshakably, and in all worlds, 
throughout all time, live undefatigably by the path of enlightening 
beings, with great compassion, impartial and universal, as vast as the 
cosmos, knowing the faculties of sentient beings and ever explaining 
the truth to them according to the time, always rightly mindful of 
spiritual friends, never forgetting for an instant, all the Buddhas always 
appearing before them, their minds always truly aware, never flagging, 
cultivating roots of goodness without any falsehood, placing all sentient 
beings in universal knowledge, causing them not to regress, imbued 
with the light of all the Buddha teachings, holding the clouds of the 
great teaching, receiving the rain of the great teaching, cultivating the 
practices of enlightening beings, entering in among all sentient beings, 
entering all buddha-fields, penetrating all phenomena and principles, 
penetrating all times, penetrating the knowledge of consequences of all 
sentient beings, penetrating the knowledge of skillful methods of all 
enlightening beings, penetrating the knowledge of production of all 



Ten Dedications 


681 


enlightening beings, penetrating the knowledge of the pure realm of all 
sentient beings, penetrating the autonomous spiritual powers of all 
Buddhas, penetrating all the boundless realms of reality, and herein 
cultivating enlightening practice. 

“Great enlightening beings also dedicate the roots of goodness culti- 
vated by giving of teaching to the aspiration to purify all buddha-lands 
and adorn them with inexpressibly many embellishments, each buddha- 
land as vast as the cosmos, purely good, without obstructions, with 
pure light, the Buddhas manifesting the attainment of true awakening 
therein, the pure realms in one buddha-land able to reveal all buddha- 
lands, and as of one buddha-land, so of all buddha-lands, each of those 
lands adorned with arrays of pure exquisite treasures, as measureless as 
the cosmos — countless thrones of pure jewels spread with precious 
robes, countless jeweled curtains and jeweled nets draping, countless 
precious canopies with all kinds of jewels reflecting each other, count- 
less jewel clouds raining jewels, countless jewel flowers all around, 
completely pure, countless pure arrays of balustrades made of jewels, 
countless jewel chimes always emitting the subtle tones of the Buddhas 
circulating throughout the cosmos, countless jewel lotuses of various 
jewel colors blooming with glorious radiance, countless jewel trees 
arrayed in rows all around, with flowers and fruits of innumerable 
jewels, countless jewel palaces with innumerable enlightening beings 
living in them, countless jewel mansions, spacious, magnificent, long 
and wide, far and near, countless jewel ramparts with exquisite jewel 
ornaments, countless jewel gates hung all around with strings of beauti- 
ful jewels, countless jewel windows with pure arrays of inconceivable 
numbers of jewels, and countless jewel palms, shaped like crescent 
moons, made of clusters of jewels — all of these embellished with myr- 
iad jewels, spotlessly pure, inconceivable, all produced by the roots of 
goodness of the enlightened, replete with adornments of countless 
treasuries of jewels. There arc also countless jewel rivers from which 
flow all pure good principles; countless jewel seas filled with the water 
of the teaching; countless jewel lotuses always emitting the sound of the 
lotus of the sublime teaching; countless jewel polar mountains, mon- 
archs of the mountains of wisdom, standing out completely pure; 
countless eight-faced jewels, strung on precious threads, incomparably 
beautiful and clear; countless jewels of pure light always emanating the 
unimpeded light of great knowledge illumining the entire cosmos; 
countless jewel chimes striking one another and producing wonderful 
tones; countless pure jewels filled with jewels of enlightening beings; 
countless jeweled streamers of many colors hung all around, with 
radiant, clear colors; countless jeweled banners adorned with jewel 
crescents; countless jeweled pennants, each one able to shower innumera- 
ble jeweled pennants; countless jeweled sashes hanging in the sky, beauti- 
fully adorned; countless precious mats able to produce various kinds of 
subtle pleasant feelings; countless jewel wreaths showing the enlighten- 



682 


The Flower Ornament Scripture 


ing beings’ eye of universal knowledge; countless jewel garlands, each 
garland the superb adornment ot a hundred thousand enlightening 
beings; countless jewel palaces, absolutely peerless; countless jewel 
ornaments embellished with diamonds; countless ornaments of all kinds 
ot jewels always displaying all pure wonderful colors; countless jewels 
with different shapes and colors, their lights reflecting with thorough 
clarity; countless jewel mountains surrounding like a fence all around, 
with unhindered purity; countless precious scents perfuming all worlds; 
countless precious magical events, each one pervading the cosmos; 
countless jewel light beams, each beam manifesting all lights; there arc 
also countless jewel lights, the lights ot pure knowledge, comprehen- 
sively illumining all things, and countless unimpeded jewel lights, each 
pervading the cosmos; there arc countless jewel places where there are 
all kinds of precious substances, and countless jewel treasuries revealing 
all the treasuries ot the true teaching; countless jewel banners emblem- 
atic ot the enlightened standing out on high; countless precious saints, 
images of saints of great knowledge, thoroughly pure; countless gar- 
dens of jewels producing the bliss ot meditation of enlightening beings; 
countless precious sounds, the wondrous voice of the enlightened teach- 
ing all the world; countless jewel forms, each one emanating countless 
lights of sublime doctrines; countless precious marks, each one 
transcending common characteristics; countless precious modes of bearing, 
all who see which develop the joy and rapture of enlightening beings; 
countless collections of jewels, all who see which develop a collection 
of jewels of wisdom; countless precious peaceful abodes, all who see 
which develop a precious well-stabilized mind; countless precious 
garments, those who wear which develop the peerless concentration ot 
enlightening beings; countless precious vestments, those who wear 
which attain the spell of good vision as soon as they wish; countless 
jewel practices, those who see which know that all ‘jewels’ arc results 
ot action, definitively pure; countless precious unhindered insights, those 
who perceive which can realize all pure objective vision; countless 
treasuries of jewel lights, those who see which immediately can attain 
the treasury of great knowledge; countless jewel thrones with Buddhas 
sitting on them like great lions roaring; countless jewel lamps always 
radiating the light ot pure knowledge; countless jewel trees arrayed in 
rows, wound with jewel ropes, their adornments thoroughly pure, also 
having countless jewel trunks, standing high, straight, round, and 
clean, countless jewel boughs, thick with adornments, with inconceiv- 
able numbers of birds flying around and gathering there, always war- 
bling beautiful songs expressing the true teachings, countless jewel leaves 
emitting the light of great knowledge pervading everywhere, countless 
jewel flowers, with innumerable enlightening beings sitting on each 
blossom, traveling throughout the cosmos, and countless jewel fruits, 
those who see which will attain the fruit ot nonregression from all- 
knowledge; also there arc countless jewel villages, those who see which 



Ten Dedications 


683 


give up the ways of worldly habitats; countless jewel cities filled with 
free beings, countless palaces with monarchs in them who arc endowed 
with the godlike body of enlightening beings, courageous and steadfast, 
wearing the armor of the truth, their minds unshrinking; countless 
jewel houses, those who enter which can eliminate the mind of attach- 
ment to house and home; countless jewel garments, those who wear 
which can foster the understanding of nonattachment; countless jewel 
palaces filled with enlightening beings who have left home; countless 
jewel curios which bring immeasurable joy to those who see them; 
countless jewel wheels emanating inconceivable lights of knowledge, 
turning the wheel that never turns back; countless jewel trees adorned 
with Indra nets, all pure; countless jeweled grounds, inlaid with incon- 
ceivably many jewels; countless jewel pipes, their clear sounds filling 
the cosmos; countless jewel drums, their wondrous sounds beating in 
harmony unbroken throughout the eons; countless jewel sentient beings, 
all able to bear the jewel of the unexcelled teaching, with countless 
jewel bodies replete with innumerable jewels of virtuous qualities, count- 
less jewel mouths always uttering the voice of the jewels of all the 
sublime teachings, countless jewel minds endowed with the jewel of 
pure intention set on great knowledge, jewel mindfulness cutting off all 
folly and ultimately solidifying the jewel of universal knowledge, jewel 
supcrknowlcdgcs reciting and retaining the jewels of all Buddha teachings, 
jewel intellects understanding with certainty the treasure of all Buddha 
teachings, jewel knowledges attaining the jewel of great complete 
omniscience, jewel eyes mirroring the treasure of the ten powers with- 
out obstruction, jewel cars hearing the infinite sounds of the whole realm 
of reality clearly and without obstruction, jewel noses always smelling 
the pure jewel fragrance of harmony, jewel tongues able to enunciate 
countless rules of speech, jewel bodies traveling unhindered throughout 
the ten directions, jewel minds always diligently cultivating the practi- 
cal vows of Universal Good, jewel voices, clear and beautiful, pervad- 
ing the worlds in the ten directions, jewel acts guided by knowledge, 
jewel speech always explaining the cultivation of the jewel of unob- 
structed knowledge, and jewel thought attaining the treasure of unim- 
peded great knowledge, which is ultimately complete. 

“The great enlightening beings vow that in all those buddha-lands, in 
each direction of each buddha-land, in each and every place, even so 
minute as a hairtip, there be incalculable, boundless, unspeakable num- 
bers of great enlightening beings, all accomplished in pure clear 
knowledge, filling everywhere, in every point of space in every place in 
every direction of every buddha-land throughout the cosmos. This is 
great enlightening beings’ dedication of roots of goodness vowing that 
all the buddha-lands should be replete with all kinds of precious 
adornments, as extensively told of the jewel ornaments, that they 
should have such adornments of fragrances, flowers, garlands, perfumes, 
incenses, aromatic powders, robes, parasols and canopies, banners, 



684 The Flower Ornament Scripture 

pennants, crystals, and so on, a hundredfold more, all like the ‘jewel’ 
ornaments. 

“Great enlightening beings dedicate the roots ot goodness amassed 
by such practices as the giving ot teaching to nurturing all roots ot 
goodness; to purifying all buddha-lands; to fully developing all sentient 
beings; to causing all sentient beings’ minds to be pure and imperturbable; 
to causing all sentient beings to enter the most profound Buddha 
teaching; to causing all sentient beings to attain unsurpassable pure 
qualities; to causing all sentient beings to attain indestructible power of 
pure virtue; to causing all sentient beings to attain inexhaustible power 
of knowledge, liberate all living beings, and enable them to enter 
buddhahood; to causing all sentient beings to attain impartial, inex- 
haustible, pure speech; to causing all sentient beings to attain the cquam- 
mous unobstructed eye and achieve knowledge equal to the entire 
cosmos throughout space; to causing sentient beings to attain pure 
recollection and know all worlds ot past ages; to causing all sentient 
beings to attain unobstructed great knowledge and be able to compre- 
hend with certainty all treasuries of truths; to causing all sentient beings 
to attain unlimited, immeasurable great enlightenment, pervading the 
cosmos without any hindrance; to causing all sentient beings to attain 
impartial, nondiscriminatory, homogeneous roots of goodness; to caus- 
ing all sentient beings to attain pure physical, verbal, and mental action 
adorned with all virtues; to causing all sentient beings to accomplish 
action the same as Universally Good; to causing all sentient beings to be 
able to enter all homogeneously pure buddha-fields; to causing all 
sentient beings to examine universal knowledge, penetrate it, and fulfill 
it; to causing all sentient beings to be able to avoid partial roots ot 
goodness; to causing all sentient beings to attain equanimous, unvarying 
will, gradually fulfilling all-knowledge; to causing all sentient beings to 
be able to live steadily by all good principles; to causing all sentient 
beings to instantly realize universal knowledge and reach the ultimate; 
to causing all sentient beings to be able to fulfill the pure path of 
omniscience — this is wherein they dedicate their roots of goodness. 

“Once great enlightening beings have dedicated their roots ot good- 
ness m this way tor the sake of all living beings, they also dedicate these 
roots of goodness because they want to fulfill and expound the power 
ot all pure practical methods; because they want to achieve the spiritual 
power of pure practice and comprehend unspeakably many oceans of 
truths; because they want to be imbued with infinite lights ot pure 
knowledge, equal to the cosmos, in each ocean ot truths; because they 
want to analyze and explain the different expressions and meanings of all 
teachings; because they want to accomplish the boundless vast concen- 
tration ot the lights of all teachings; because they want to follow the 
powers of elucidation of the Buddhas of past, present, and future; 
because they want to develop the free body ot all Buddhas of past, 
present, and future; because they respect the admirable unhindered state 



Ten Dedications 


685 


ot all Buddhas; in order to fulfill the heart ot great compassion and 
rescue all sentient beings without ever retreating; because they want to 
achieve the mind of unobstructed knowledge of infinite differentiations, 
untainted purity of senses, and enter all congregations in all sites of 
enlightenment; because they want to always turn the wheel of the 
impartial, nonregressive teaching in all buddha-lands, whether inverted 
or upright, coarse or subtle, broad or narrow, small or large, tainted or 
pure; because they want to attain fearlessness in every moment, without 
end, all kinds of analytic and expository skills, and the light ot the 
sublime teaching, to reveal and explain the truth; in order to happily 
seek all goodness, to learn and practice with determination, all faculties 
growing better, to attain the great spiritual knowledge ot all truths; 
because they want to draw near to and provide offerings at all 
congregations’ enlightenment sites, and expound the teachings to all 
sentient beings to make them joyful. 

“Great enlightening beings also dedicate these roots of goodness in 
this way: they dedicate them by abiding in abodes infinite as the 
cosmos, by abiding in physical action infinite as the cosmos, by abiding 
in verbal action infinite as the cosmos, by abiding in mental action 
infinite as the cosmos, by abiding in the equality of matter infinite as 
the cosmos, by abiding in the equality of sensation, perception, patterning, 
and consciousness infinite as the cosmos, by abiding in the equality ot 
aggregates infinite as the cosmos, by abiding in the equality of elements 
infinite as the cosmos, by abiding in the equality of sense media infinite 
as the cosmos, by abiding in internal equality infinite as the cosmos, by 
abiding in external equality infinite as the cosmos, by abiding in the 
equality of impulses infinite as the cosmos, by abiding in the equality of 
wills infinite as the cosmos, by abiding in the equality ot means of 
liberation infinite as the cosmos, by abiding in equality of inclinations 
infinite as the cosmos, by abiding in the equality of faculties infinite as 
the cosmos, by abiding in equality ot beginnings, middles, and ends 
infinite as the cosmos, by abiding in the equality of acts and conse- 
quences infinite as the cosmos, by abiding in the equality of defilement 
and purity infinite as the cosmos, by abiding in the equality of living 
beings infinite as the cosmos, by abiding in the equality of buddha- 
fields infinite as the cosmos, by abiding in the equality ot phenomena 
infinite as the cosmos, by abiding in the equality of mundane lights 
infinite as the cosmos, by abiding in the equality of Buddhas and 
enlightening beings infinite as the cosmos, by abiding in the equality of 
practices and vows infinite as the cosmos, by abiding in the equality of 
emancipations of enlightening beings infinite as the cosmos, by abiding 
in the equality of teaching and training of enlightening beings infinite as 
the cosmos, by abiding in the equality ot nonduality of realms of reality 
infinite as the cosmos, by abiding in the equality ot sites ot enlighten- 
ment and congregations of Buddhas, infinite as the cosmos. 

“When great enlightening beings practice dedication in this way, they 



6S6 The Flower Ornament Scripture 

abide in equal pure embodiments infinite as the cosmos, they abide in 
equal pure speech infinite as the cosmos, they abide in equal pure minds 
infinite as the cosmos, they abide in equal pure commitments of enlight- 
ening beings infinite as the cosmos, they abide in equal pure sites of 
enlightenment of congregations infinite as the cosmos, they abide in 
pure knowledge infinite as the cosmos equally explaining things for all 
enlightening beings, they abide in bodies infinite as the cosmos equally 
able to enter into all worlds in the cosmos, they abide in equal pure 
fearlessness of the light of all truths able to cut away the nets of 
doubts of all sentient beings with one voice, gladdening them in accord 
with their faculties and inclinations, abiding in the ways of emancipation, 
the great virtues and spiritual powers and fearlessness of knowledge of 
all sciences of liberation. This is great enlightening beings’ tenth 
dedication, dedication as infinite as the cosmos. 

“When great enlightening beings dedicate all roots of goodness, such 
as giving of teaching, in this way, they fulfill the infinite, boundless 
commitment of Universal Good, are able to purity all buddha-ficlds 
throughout the cosmos, equal to space, and cause all sentient beings to 
also attain such fully developed boundless knowledge, understand all 
truths, in every moment see all Buddhas appearing in the world, and in 
every moment see all Buddhas' infinite boundless powers — vast powers, 
powers of nonattachment, powers of unimpeded freedom, powers to 
purify all sentient beings, powers to structure all worlds, powers to 
manifest all languages, powers to appear appropriately in accord with 
the time, powers dwelling in irreversible spiritual knowledge, powers 
to explain all realms of reality exhaustively, powers producing the 
boundless eye of the enlightening being Universally Good, powers of 
hearing the true teachings of infinite Buddhas with unobstructed car 
consciousness, powers to pervade the infinite cosmos with one body 
while sitting still without crowding the sentient beings, powers of 
penetration of all the infinite phenomena of past, present, and future by 
means of complete knowledge. They also realize infinite purities- — purity 
of all sentient beings; purity of all buddha-ficlds; purity of all things; 
purity of comprehensive knowledge of all realms; purity of boundless 
knowledge pervading the realm of space; purity of knowledge of all 
different vocal sounds, using various kinds of verbal expression adapted 
to all sentient beings; purity of radiance of infinite spheres of light 
illuminating all the boundless worlds; purity of knowledge producing 
the practices of all enlightening beings of past, present, and future; 
purity of knowledge instantly entering the sites of enlightenment of 
congregations of all Buddhas of past, present, and future; purity of 
entering into all worlds, boundless though they be, and causing all 
sentient beings to do what they should do — in all these they attain 
fulfillment, completion, accomplishment, equanimity, actualization, di- 
rect knowledge, and true realization, having seen into all of them, 
attained purity in all respects, and reached the other shore.” 



Ten Dedications 


687 


At that point, by the spiritual power of the Buddha, in each of the 
ten directions as many worlds as atoms in a million buddha-lands 
quaked in six ways — trembling, trembling all over, trembling equally 
all over; rising, rising all over, rising equally all over; surging, surging 
all over, surging equally all over; shaking, shaking all over, shaking 
equally all over; roaring, roaring all over, roaring equally all over; 
crashing, crashing all over, crashing equally all over. Because of the 
Buddha’s spiritual power, and by natural law, it rained celestial flowers, 
celestial garlands, celestial incense powders, celestial mixed perfumes, 
celestial raiment, celestial gems, celestial ornaments, celestial crystals, 
celestial aloe wood, celestial sandalwood incense, celestial parasols of 
surpassing beauty, all kinds of celestial banners, multicolored celestial 
pennants, countless celestial bodies, innumerable billions of unspeakable 
numbers of celestial sounds of the wonderful teaching, inconceivably 
many celestial voices praising Buddha, countless celestial sounds of 
joyful eulogy. Innumerable celestials bowed in respect, countless celes- 
tial children constantly remembranccd the Buddhas and the immeasur- 
able rare virtues of the Enlightened Ones, countless celestial children 
made music and sang hymns of praise to offer the Enlightened, count- 
less billions of celestials emanated great lights illuminating all buddha- 
ficlds in the entire cosmos throughout space, revealing countless realms 
of Buddhas and disguised bodies of the Enlightened, surpassing all 
celestial beings. 

As such a teaching was expounded in the palace of the Tushita 
heaven of happiness and satisfaction in this world, so it was in the 
celestial palaces of the Tushita heavens in all worlds throughout the 
ten directions. 

Then, again by the spiritual power of Buddha, there assembled as 
many enlightening beings as atoms in a million buddha-ficlds from 
beyond as many worlds as atoms in a million buddha-fields in each of 
the ten directions, filling all quarters, all saying “Good, good! Child of 
Buddha, you have ably explained these great dedications. We all have 
the same name — Diamond Banner — and all have come here from the 
presence of Diamond Banner Buddhas in worlds in Diamond Light. In 
those worlds we expound this teaching by the spiritual power of 
Buddha, and the congregations, the followings, the expressions and 
doctrines are all like this, no more and no less: we have all come from 
those lands, empowered by the Buddhas, to stand as witnesses for you. 
And we have come to this assembly to be your witnesses, so also do the 
hosts of enlightening beings come to all the jewel-adorned halls of the 
palaces of the Tushita heavens in all worlds in the ten directions to be 
witnesses in the same way.” 

Then the enlightening being Diamond Banner, spiritually empow- 
ered by Buddha, looked over all the congregations in the ten directions, 
reaching throughout the cosmos; knowing expression and meaning 
well, he expanded his great mind, with great compassion covering all 



688 


The Flower Ornament Scripture 


beings, fixing his mind on the lineage ot the Buddhas of past, present, 
and future and dwelling steadily thereon, he entered into the ways to 
the qualities of all Buddhas, and attained the body of freedom of the 
Buddh as. He observed the inclinations of the minds ot sentient beings 
as well as all the roots of goodness they had planted, knowing them all 
distinctly, and in accord with the body of reality he manifested for them 
bodies of pure sublime forms. Then at this time he uttered verses saying, 


Enlightening beings accomplish knowledge ot truth, 
Understanding boundless ways of right teaching: 

Becoming teachers with the light ot truth, 

They know the unobstructed genuine verity. 

Enlightening beings are great guides to truth; 

They reveal the most profound teaching, hard to attain: 

Leading the measureless masses ot the ten directions, 

They cause them to abide securely in truth. 

Enlightening beings have drunk the ocean of Buddha teachings; 
Their clouds ot truth shower the worlds of the ten directions. 
The sun ot truth appears in the world, 

Revealing the sublime teaching for the benefit ot the living. 

They arc always rarely-met donors of teaching. 

Understand convenient means to enter truth. 

The light of truth, pure, illumines their minds, 

And they teach in the world without fear. 

They have cultivated a mind in command of the teachings. 

Able to understand all aspects thereof; 

Developing the deep deep ocean of wondrous teaching, 

They beat the drum of truth for all sentient beings. 

They proclaim the most profound, rare teaching, 

With which are nurtured all virtues; 

Endowed with the mind of pure joy in truth, 

They show the world the treasury ot Buddhahood. 

Anointed and crowned by the Buddhas, kings of truth, 

Having developed the body of knowledge ot the nature ot things, 
They are able to understand the true character of all things, 

And abide by all good ways. 


Enlightening beings practice the foremost giving 
Praised by all the enlightened ones — 



Ten Dedications 


6S9 


All their acts are approved by Buddhas, 

Thereby they perfect the most honorable humans. 

Enlightening beings have attained the subtle truth body 
Personally born by transformation of the Buddha teachings. 

To benefit the living they are lamps of truth, 

Expounding countless supreme principles. 

According to the giving of the wonderful teaching they practice, 
They also examine their roots of goodness; 

The good deeds they do for sentient beings 
They dedicate all with knowledge. 

The virtuous ways to attain buddhahood 
They pass on to living beings, 

Wishing that all may be pure 

And reach the Buddhas’ magnificent other shore. 

The buddha-lands of the ten directions are infinite, 

And all have infinite great adornments: 

Such adornments, inconceivable, 

Arc all used to adorn one land. 

The pure knowledge of the enlightened 
They vow to enable all beings to have, 

Like Universally Good, the true offspring of Buddha, 

Adorning themselves with all virtues. 

Accomplishing vast spiritual power. 

They travel throughout all worlds. 

Causing all beings without exception 
To practice the enlightening path. 

I hc countless sentient beings of the ten directions 

Awakened by the Buddhas 

They cause to be like Universally Good, 

Fully carrying out the highest practice. 

The various different virtues 

Achieved by the Buddhas and enlightening beings 
They vow to have everyone fulfill, 

Boundless though they be. 

Enlightening beings are endowed with the power of freedom 
And go to study wherever they should learn; 



690 


The Flower Ornament Scripture 


Manifesting all great psychic powers, 

They go to the infinite lands of the ten directions. 

Enlightening beings are able in one instant 
To see countless Buddhas, many as beings, 

And also in a single hairtip 
Concentrate all things, seeing all clearly. 

The sentient beings of the worlds, without measure. 
Enlightening beings can distinguish and know. 

The Buddhas arc as infinite as living beings; 

They generously present offerings to them all. 

All kinds of wonderfully scented flowers. 

Jewels, clothes, pennants, and parasols, 

They distribute throughout the cosmos, 

Determined to offer them to all Buddhas. 

In a single pore they clearly sec 

All the inconceivably many Buddhas — 

And so it is in every pore; 

They bow to all the lamps of the worlds. 

With their whole bodies they successively bow 
In respect for those boundless Victors; 

They also praise them with their words 
Forever and ever more. 

Their offerings to one Buddha 
Arc as numberless as sentient beings; 

Thus do they make offerings to one Buddha 
And to all Buddhas in the same way. 

They provide tor and laud the Buddhas 
Throughout all ages of the world; 

The ages of the world may come to an end, 

But enlightening beings’ offerings never cease. 

In the various ages of all worlds 
They cultivate practices there, 

Honoring and attending one Buddha 
Tirelessly throughout all ages. 

As they provide tor one Buddha for immeasurable cons, 
So do they also for all Buddhas; 



Ten Dedications 


691 


Yet they do not think of the number of eons, 

Or ever tire of making offerings. 

The cosmos is boundlessly vast: 

Enlightening beings observe it with clear comprehension, 
Spreading great lotus blossoms throughout 
As presents to Buddhas infinite as beings. 

Jewel flowers of perfect color and scent, 

Pure ornaments, most delicate. 

Beyond compare in any world, 

They bring to offer the most noble of humans. 

Infinite lands, many as sentient beings. 

They fill with precious canopies, 

Which they offer to one Buddha 
And do the same for all Buddhas. 

Perfumes, incomparable, most excellent, 

Never before found in any world, 

They offer to the Guide of humans and divines 
Throughout cons as many as beings. 

Powder and burning incense, exquisite flowers, 

Jewels, raiment, and ornaments, 

They present to the Supreme Victors 
Joyfully serving them tirelessly. 

World-Illumining Lamps, as many as beings. 

Attain great enlightenment every moment. 

And boundless verses of eulogy and exposition 
They present to the Human Tamers. 

To Buddhas numerous as living beings 
They make most excellent offerings; 

For cons countless as living beings, 

They praise them without end. 

When they make offerings to the Buddhas this way, 

By Buddhas' spiritual power they extend everywhere. 

Seeing all the infinite Buddhas of the ten directions. 

Abiding in the practice of the Universally Good cnhghtemn;' 
being. 

All the roots of goodness 
Of past, future, and present. 



692 


The Flower Ornament Scripture 


Enable us to always carry out Universal Good practice 
And quickly gain the station of the realm ot Universal Good. 

May the infinite sentient beings of the worlds 
Seen by all the Buddhas 
Become like Universally Good, 

Praised by the intelligent. 

Th is is the practice ot dedication 
Cultivated in common by all great beings; 

All the Buddhas explain for us 
This unexcelled practice of dedication. 

To enable all living beings 
In all worlds in the ten directions 
To attain awakening and enlightenment 
And to always act as Universally Good docs. 

Practicing giving in accord with their dedication 
And also strictly maintaining the precepts. 

Persevering over the long run, unshrinking. 

Tolerant, gentle, minds unstirred. 

In meditation keeping the mind on one point, 

By wisdom comprehending objects, same as concentration, 
Penetrating past, future, and present, 

To which none in the world can find any bounds — 
Enlightening beings’ physical, verbal, and mental actions, 
Like this practice, are all pure; 

All they cultivate, omitting none, 

All on a par with the enlightening being Universally Good. 

Like the cosmos, free from false discrimination. 

The stain of inanity is forever gone; 

And as nirvana has no obstructions. 

Their minds likewise are free from all grasping. 

The principles of dedication of the wise 
The Buddhas have revealed; 

All kinds of roots of goodness they dedicate. 

Therefore they can accomplish the enlightening path. 

Offspring of Buddha learn this dedication well, 

Fulfilling innumerable undertakings, 

Taking in the cosmos comprehensively; 

Therefore they can attain the power of the Blissful Ones. 



Ten Dedications 


693 


If you want to accomplish, as the Buddha explains. 

The great, superlative practices of enlightening beings. 

You should live by this dedication — 

Such offspring ot Buddha arc called Universally Good. 

All living beings may be counted, 

And the experience ot past, present, and future minds may be 
known, 

But the virtues of such Universally Good 
Offspring of Buddha cannot be measured. 

The bounds of space may be measured with a hair, 

The number of atoms in all lands may be known, 

But the practical vows by which these sages live 
Cannot be measured by anyone. 



BOOK TWENTY-SIX 


The Ten Stages 


Thus have I heard. Once the Blessed One was sojourning in the 
heaven of control of others’ emanations. Not long after his perfect 
enlightenment — the second week — he was in the palace of the king 
of that heaven, a shining, radiantly pure treasury of jewels, together 
with a large group of enlightening beings, all of them beyond regression 
and bound to become perfectly enlightened in one lifetime, who had 
come from different worlds. Those enlightening beings were abiding 
in the sphere of knowledge of all enlightening beings; their sphere of 
action was that of ceaseless penetration into the entries of the realm of 
knowledge of all enlightened ones; they were skilled in showing all feats 
of power appropriately timed for the development and liberating guid- 
ance of all sentient beings; in order to fulfill all the great vows of en- 
lightening beings, in all worlds and times, all ages, and all lands they 
diligently cultivated practices unceasingly; they had fulfilled the inex- 
haustible stores of virtue, knowledge, and occult powers of all enlighten- 
ing beings, for the benefit of all worldly beings; having attained the 
highest ultimate reaches of transcendental knowledge and expedient 
liberative means of enlightening beings, they showed entries into mun- 
dane existence and nirvana, while not interrupting the application of 
means of practices of enlightening beings; sporting freely in the medi- 
tations, liberations, concentrations, attainments, and mystic knowl- 
edges of enlightening beings, they were skilled in the demonstration 
of all feats of mystic knowledge; having attained the occult powers 
and command of enlightening beings, going without effort in a single 
mental instant to the circles of all buddhas, they acted as leading inter- 
locutors; holding the wheels of teachings of all buddhas, they had gone 
to make offerings to and wait on many buddhas; they had realized the 
manifestation of bodies in all worlds engaged in the undertaking of the 
deeds of all enlightening beings; their voices sounded in all realms with- 
out obstruction, and the sphere of knowledge of the mind unobstructed 
in all places and times was revealed to them; they had thoroughly ful- 
filled the attainments of qualities of all enlightening beings, and their 
qualities could never be exhaustively explained even in untold eons. 
Their names were Diamond Matrix, Jewel Matrix, Lotus Matrix, Matrix 


695 



696 


The Flower Ornament Scripture 


of Glory, Matrix of Lotuslike Splendor, Solar Matrix, Sun Matrix, Earth 
Matrix, Matrix of Lunar Purity, Matrix of Manifestation of All Arrays 
of Adornments, Matrix of Illumination of Knowledge, Matrix of Radi- 
ance, Matrix of Blossoming Glory, Matrix of Blue Lotus Splendor, 
Matrix of Celestial Qualities, Matrix of Splendor of Virtue, Matrix of 
Purity of Unobstructed Knowledge, Matrix of Godlike Majesty, Matrix 
of Purity, Matrix of Nondefilement, Matrix of Adornment of Varied 
Eloquence, Matrix of Radiance of Great Webs of Light Beams, Matrix 
of Radiance of Power of Splendor of Undefiled Light, Matrix of Pure 
Radiance of Accumulated Gold, Matrix of Pure Splendor Adorned by 
All Characteristics of Enlightening Beings, Matrix of Glorious Adorn- 
ments of Diamond Flames, Matrix of Beauty of Flames of Light, Matrix 
of Light of Majesty of the Stars, Matrix of Unhindered Knowledge of 
the Treasury of the Sky, Matrix of Sweet Sounds with Unobstructed 
Spheres of Resonance. Matrix of Spells Supporting the Aspirations 
of All Beings, Matrix of Adornments of the Ocean, Matrix of Majesty 
of the Polar Mountain, Matrix of Purity of All Qualities, Matrix of 
Splendor of Those Who Realize Thusness, Matrix of Majesty of the 
Enlightened, and Moon of Liberation. The Buddha was with innumer- 
able enlightening beings assembled from various buddha-lands, led by 
Diamond Matrix, these being the main ones. 

At that time Diamond Matrix, by the power of Buddha, entered the 
concentration called Light of the Great Vehicle, and as soon as he had 
done so there appeared to him as many btiddhas as atoms in ten billion 
buddha-lands from beyond as many worlds as atoms in ten buddha-lands 
in each of the ten directions, all of whom were alike named Diamond 
Matrix. Those btiddhas said, “It is good that you have entered this con- 
centration of enlightening beings’ Light of the Great Vehicle. In this you 
are supported by the Buddhas numerous as atoms in ten billion buddha- 
lands beyond worlds as numerous as atoms in ten billion buddha-lands 
m the ten directions, and by the power of the ancient vow of Vairocana 
Buddha, and it is also due to the excellence of your virtue and knowl- 
edge, so that all enlightening beings may enter the stages of knowledge 
of the illuminating power of the inconceivable Buddha teachings, to 
attain all roots of goodness, for skill in analyzing all Buddha teachings, 
for breadth of knowledge of things, for the exposition of well-constructed 
teachings, for the purification of holistic knowledge, so as to be un- 
stained by worldly things, for the purification of supramundane roots of 
goodness, for the discovery of particulars of the sphere of inconceivable 
knowledge, and for the realization of the sphere of omniscient knowl- 
edge: that ;s to say, it is tor the sake of the undertaking and attainment of 
the ten stages of enlightening beings, for the sake of correct explanation 
of skill in setting up the stages of enlightening beings, for the sake of 
proper focusing onthe teachings of the btiddhas, to distinguish undefiled 
phenomena, tor skill with the light of great wisdom with knowing dis- 
cernment, for entry into complete definitive adaptive knowledge, tor 



The Ten Stages 


691 


the light of eloquence to explain without hesitation or obstruction in 
accord with differences in capability and station, to fulfill the stage of 
great discursive knowledge, to never forget the determination for en- 
lightenment, to develop all beings to perfection, and to attain skill in 
discernment in all situations. Furthermore, you should explain this teach- 
ing, skill m differentiation of means of revealing truth, by the power of 
the Buddha, by the aid of the light of knowledge of the Buddha, for the 
perfect purification of your own roots of goodness, for the thorough 
purification of the cosmos, for the protection of sentient beings, for the 
body of knowledge of the body of reality, to receive the anointment of 
all buddhas, for the manifestation of the most exalted being in all worlds, 
to completely transcend all worldly paths, to purify the path to the 
supramundane, to fulfill omniscience.” 

Then those buddhas gave the enlightening being Diamond Matrix 
physical invincibility, the ability to teach with unhindered presence of 
mind, pure knowledge of differentiation, the power of unfailing re- 
collection, skill with certain intellect, unfailing understanding in all 
situations, the invincible power of the perfectly enlightened, indomita- 
bility of power and expertise of a buddha, attainment of discernment and 
teaching by the discursive knowledge of the omniscient, and gave him 
the well-arrayed physical, verbal, and mental adornments of all buddhas. 
Why? Because of his attainment of the reality of this concentration in 
accord with its name; because of the upshot of his past vows; because of 
his thoroughly pure determination; because of his purification of his 
sphere of knowledge; because of his having stored well the provisions for 
the Path; because of his having accomplished well what he had to do; 
because of his being an immeasurable vessel of remembrance; because of 
his having purified clear faith; because of his having mastered the method 
of concentration spells without corruption; because of his being perfectly 
stamped with the seal of self-knowledge; and because of his being per- 
fectly stamped with the seal of knowledge of the realm of reality. 

Then those buddhas, by their occult power, extended their right hands 
from where they were and rubbed the head of Diamond Matrix, at which 
point the enlightening being arose from that concentration and said to 
the other enlightening beings, “Perfectly sure, O blessed offspring of the 
Victorious, is the vow of enlightening beings, unadulterated, impossible 
to see in its entirety, vast as the cosmos, including all space, eternal, res- 
cuing all beings, wherein alone the blessed enlightening beings enter the 
stage of knowledge of the past buddhas, enter the stage of knowledge 
of the future buddhas, and enter the stage of knowledge of the present 
buddhas. There are ten stages of enlightening beings that enter into the 
stage of knowledge of the buddhas. And what are these ten stages of 
enlightening beings that have been, will be, and are being explained 
by the buddhas of the past, future, and present? Having meditated on 
them, 1 will now tell you. They are the enlightening beings’ stage called 
Extreme Joy, that called Purity, that called Refulgence, that called 



698 The Flower Ornament Scripture 

Blazing, that called Difficult to Conquer, that called Presence, that called 
Far-Going, that called Immovable, that called Good Mind, and the stage 
of enlightening beings called Cloud of Teaching. These are the ten stages 
of enlightening beings that have been, will be, and are expounded by the 
buddhas of the past, future, and present. I have never seen any buddha- 
land where the buddhas do not elucidate these ten stages of enlightening 
beings. Why? This is the supreme light of teaching method to purify the 
path of enlightening being — that is the definition of the specifics of the 
ten stages. Inconceivable is this realm of knowledge of the ten stages.” 

Then Diamond Matrix, having mentioned the names of these ten 
stages, fell silent and gave no further definitions. 

Thereupon the assembly of enlightening beings became anxious, 
having heard only the names of the stages, their definition not having 
been explained. They wondered why Diamond Matrix remained silent 
after mentioning only the names of the ten stages and did not analyze 
them further. 

At that time there was among the assembly of enlightening beings 
an enlightening being named Moon of Liberation who knew what was 
on the minds of the assembly of enlightening beings and who asked 
Diamond Matrix in verse, 

O ye of pure intent, mindfulness, knowledge, and virtue. 

Having mentioned the supreme stages, why do you not explain 
them? 

All these honored enlightening beings are sure in mind; 

Why, having mentioned the stages, do you not define them? 

These experienced offspring of buddhas want to hear — 

Please explain the meanings and ways of the correct stages. 

This assembly is quiet, free from sloth, pure; 

Purified, steadfast, full of virtue and knowledge. 

All stand there gazing respectfully, 

Desirous, as bees for honey, for the ultimate ambrosia. 

Having heard this, the wise, experienced Diamond Matrix spoke to 
please the assembly: 

Difficult, supreme is this, rare, the revelation of enlightening 
beings’ practice. 

Supreme is the discernment of the practices of the stages whence 
buddhahood is attained. 

Subtle, hard to see, beyond thought, beyond the ground of mind, 
hard to approach. 



Tlw Ten Stages 


699 


It is the realm of the wise with untainted minds, hearing which 
confuses the worldly. 

Keeping the mind as stable as diamond, believe in the supremacy 
of buddha-knowledge: 

Knowing the mind-ground is selfless, then one can hear this subtle 
knowledge. 

Like colors painted in the sky, like the wind in space — 

So is this undefiled knowledge of Buddha hard to see, though it 
be defined. 

Such is my understanding of that — it’s hard to find anyone in the 
world who knows it, 

Or even believes in it — thus I cannot explain this ultimate. 

This having been said, the enlightening being Moon of Liberation 
said to Diamond Matrix, “Pure is this assembly that has gathered, en- 
lightening beings with thoroughly purified aspiration, thoroughly puri- 
fied will, who have done their work well, who have attended hundreds 
of thousands of billions of buddhas, who have thoroughly gathered the 
provisions for the Path, who have attained immeasurable knowledge 
and virtue, who are free from folly and confusion, free from affliction, 
impurity, and attachment, who are firm in determination and faith, 
whose undivided attention is on these buddhas’ teachings. Speak, there- 
fore, for the enlightening beings directly witness this realm.” 

Diamond Matrix said, “What though this assembly of enlightening 
beings is pure, with thoroughly purified aspirations and will, having 
done their work well, having well attended countless buddhas, having 
attained immeasurable virtue and knowledge, free from folly and delu- 
sion, undefiled, with well-established determination and zeal, with un- 
divided attention on these teachings of buddhas, yet because of the lack 
of benefit and the suffering in the long night of ignorance for those others 
who would give rise to dissent and doubt upon hearing of such incon- 
ceivable states, it is out of compassion for them that I want to remain 
silent.” 

Then Moon of Liberation again asked Diamond Matrix for this doc- 
trine: “Very well, explain by the power of the Enlightened — these 
inconceivable stations will be well protected and believed in. Why? 
Because that naturally occurs when these stages are being explained: this 
is what all buddhas keep in mind, and all enlightening beings are intent 
on the protection of this knowledge. Why? This is the fundamental 
practice, and this is the fulfillment of the Buddha teachings. It is like the 
instruction of combinations of letters — it begins and ends with the basic 
characters; there is nothing expressed by combinations of letters without 
indication of the basic characters. In the same way all the Buddha teach- 
ings are based on the stages and their practices arc fulfilled thereby. The 



700 


The Flower Ornament Scripture 


consummations of the stages lead to the attainment of the knowledge of 
the independent. Therefore speak; the realized ones, the saints, the per- 
fectly enlightened ones will protect and support you.” 

At this point those enlightening beings uttered verses in one voice 
asking Diamond Matrix for this teaching: 

O ye of supreme wisdom and boundless eloquence, 

Speak the finest words, in accord with ultimate truth. 

With recollection, steadfastness, pure knowledge, pure resolve to 
attain the ten powers, 

And discerning intellect, explain these ten supreme stages. 

Tranquil, disciplined, with accumulated goodwill, free from 
afflictions, delusion, pride, and views, 

Free from doubt, this assembly hopes for your explanation. 

As the thirsty desire cool water, the hungry food, the sick 
medicine, 

And bees honey, so does this assembly desire your words. 

Therefore, ye of pure knowledge, speak of the exalted stages, free 
from taint, 

|oined to the ten powers, unobstructed, producing all good states. 

At that time a radiance called “light of power of enlightening beings” 
emanated from the circle of hair between the eyebrows of Shakyamuni 
Buddha, accompanied by innumerable rays of light, illuminating all 
worlds in all ten directions, stopping all evils and suffering, eclipsing 
all realms of demons, illuminating the circles of innumerable buddhas, 
revealing the features, occult powers, and mystic transfigurations in 
the inconceivable realm of the buddhas, illuminating the enlightening 
beings empowered to teach in the circles of all buddhas in all worlds in 
the ten directions; having shown the inconceivable mystical power of 
the Buddha, it formed a great tower of networks of clouds of light up 
in the sky and remained there. 

In the same way, lights called “light of power of enlightening beings” 
emanated from the circle of hair between the eyebrows of the other 
buddhas, accompanied by innumerable beams of light, illuminating all 
worlds in the ten directions, stopping all evils and suffering, eclipsing all 
realms of demons, illuminating the circles of innumerable buddhas, 
revealing the features, occult powers, and mystic transfigurations in the 
inconceivable realm of buddhas, illuminating the enlightening beings 
empowered to teach in the circles of all buddhas in all worlds in the ten 
directions; having revealed this inconceivable mystic power of buddhas, 
and having illuminated the circle of Shakyamuni Buddha and the body 



The Ten Stages 


701 


of the enlightening being Diamond Matrix, in the same way the beams 
formed a great tower of webs of clouds of light up in the sky and re- 
mained there. 

Thus by means of the light beams emanated from the circle of hair 
between the eyebrows of Shakyamuni Buddha, those worlds and those 
circles of buddhas and the bodies and sitting places of their enlightening 
beings were clearly illumined. By the lights emanated by those other 
buddhas, this world system, the circle of Shakyamuni Buddha, and the 
body and sitting place of Diamond Matrix were seen clearly illumined. 

Then, from the great tower of webs of clouds of light, by the power 
of the Buddha, this sound emerged: 

By those with the ten powers, peerless, equal to space, with 
boundless virtues, 

By the teachings of Shakyamuni, by those beyond all men and 
gods, is this miraculous display made. 

By the power of the buddhas, open the storehouse of the Kings of 
Truth 

And reveal the supreme practice and stages of knowledge 
distinctly. 

Those who hear this supreme teaching will also be 

Empowered and supported by the buddhas and enlightening 
beings, 

Who will cause them to attain buddhahood once they attain the 
ten powers, 

After having gradually fulfilled the undefiled ten stages. 

Even sunk in the ocean or thrown into the holocaust, 

They will be able to hear this teaching, without doubt. 

But those stuck to folly, suspicious and unreceptive, 

Will never get to hear it. 

The path of knowledge of the stages, supreme, from entry, 
station, and attainment, 

Please explain in order, including the practice and sphere of 
action. 

Then Diamond Matrix, looking over the ten directions, in order to 
increase the purity of this assembly, at this juncture spoke these verses: 

Subtle and hard to know is the path of the great sages, 

Nonconceptual, beyond conception, most difficult to contact. 

It is pure, known only to the wise, 



702 


The Flower Ornament Scripture 


Its nature is quiescent, without extinction or origination. 

Inherently empty, utterly tranquil, nondual, inexhaustible, 
Liberated from all states, impartially reaching nirvana. 

Without extremes or mean, not expressed by words. 

Outside of time, like the sky, 

Quiescent, ultimately silent, realized by the enlightened, 

Most difficult to express by any manner of speaking: 

Such are the stages and their practice — 

Most difficult to speak of, more difficult to hear. 

Beyond thought and the path of mind, 

Elicited by knowledge, realized by the highest sages, 

Not revealed by the elements of matter and sense, 

Unattainable by mind, intellectually inconceivable: 

Just as the tracks of a bird in the sky 

Cannot be described or seen even by the enlightened. 

In the same way all the stages 
Cannot be told of, much less heard. 

I will tell just the beginning, then, 

Out of kindness, compassion, commitment: 

I wi 11 tell of them m order; yet not by spheres of thought 
But by knowledge are they to be fulfilled as one wishes. 

Such a realm is hard to see, impossible to tell of — 

It just rests in one's own mind; 

But I will speak out by the power of Buddha — 

It should be heard with concentration and respect. 

This entry of knowledge, being as such, 

Cannot be explained even in eons: 

I will now give a summary. 

According to the meaning of the teaching as it is. 

Attend respectfully, blessed ones; 

I will speak by the power of Buddha. 

I will utter the voice of the highest teaching, 

In appropriate words, with examples. 

Though it is difficult to express in speech, 

Yet mine is the power to do so. 

By the immeasurable power of Buddha and the power of the 
body of light 

That have entered into me. 

“Now then, in beings who have well-developed roots of goodness, 
who have done their tasks well, who have accumulated provisions tor 



The Ten Stages 


7 03 


the Path, who have attended buddhas in the world, who have consoli- 
dated pure practices, who are in the care of spiritual friends, who have 
thoroughly purified their intentions, who have great determination, who 
are endowed with supreme zeal, and who actualize pity and compassion, 
the aspiration for enlightenment is aroused, tor the quest of enlightened 
knowledge, for the attainment ot the ten powers, tor the attainment of 
great expertise, tor the attainment of the enlightened quality of impar- 
tiality, for the salvation ot all beings, for the purification of great mercy 
and compassion, for the attainment ot knowledge of all in the ten direc- 
tions, for the unobstructed purification of all buddha-lands, tor aware- 
ness ot past, present, and future in a single instant, and tor expertise in 
turning the wheel of the great Teaching. 

“This intention of enlightening beings, furthermore, is aroused and 
guided by great compassion, controlled by wisdom and knowledge, 
sustained by skill in means, stabilized by will and determination, im- 
measurable as the power of buddhas, clearly distinguishing the power 
of sentient beings and the power of Buddha, focused on unfragmented 
knowledge, in accord with spontaneous knowledge, completely recep- 
tive to the guidance of wisdom and knowledge of all Buddha teachings; 
it is as ultimate as the cosmos, as enduring as space, abiding forever. 

“With this arousing ot the mind the enlightening being is beyond the 
stage of mundane beings, has entered the rank ot enlightening beings, is 
born in the family of the enlightened, cannot be slandered by any racial 
slur, has left all mundane paths and has entered the transmundane Path, 
is stationed in the reality of enlightened beings, is properly established in 
the abode of enlightening beings, has attained equanimity, is established 
in the lineage of buddhas of past, present, and future, certain to become 
perfectly enlightened. Established in these things, the enlightening being 
is established in the first stage of enlightening beings, that of Extreme 
Joy, by attainment of imperturbability. 

“Etere, standing on the stage of Extreme Joy of enlightening beings, 
one is filled with extreme joy, filled with calm, filled with happiness, 
filled with ebullience, filled with exaltation, filled with delight, greatly 
invigorated, most uncontentious, most harmless, and free from anger. 

“Thus is the enlightening being extremely joyful when stationed in 
the enlightening beings' stage of joy; one becomes extremely joytul 
thinking of the buddhas, of the Buddha teachings, of the enlightening 
beings, of the practices of enlightening beings, of the purification of the 
transcendent ways, of the eminence of the stages of enlightening beings, 
ot the indestructibility of enlightening beings, of the teachings of the 
buddhas, and ot the ability to benefit beings; and, thinking of the means 
ot entry into the knowledge of all buddhas, the enlightening being is 
imbued with extreme joy. ‘Detached am I from all mundane objects; I 
have entered the vicinity ot buddhahood; 1 have left behind the stage ot 
infantile ignorance and drawn near to the stage ot knowledge; I am cut 
off from all evil and states ot misery; I am a refuge for all beings; I am 
near to the vision of all buddhas; I am born in the realm of all buddhas; 



7 04 


The Flower Ornament Scripture 


I have reached equality to all enlightening beings; gone from me are all 
fears and terrors’ — thus thinking, the enlightening being gives rise to 
extreme joy. Why? Because that is what happens to all fears with the 
enlightening being’s attainment of the stage of joy — fears such as fear 
of not surviving, fear of ill repute, fear of death, fear of states of misery 
fear of intimidation by groups — all these fears leave. Why is that? Inas- 
much as the very concept of self is gone, there is no self-love, much less 
any love for material things; therefore there is no fear of not surviving. 
One does not seek any honor from anyone, but rather thinks one should 
provide others with sufficient means of subsistence, therefore there is no 
fear of ill repute. And because one has no view of self, one has no con- 
cept of self and therefore no fear of dying. Thinking that when one is 
dead, one will certainly not be separated from the buddhas and enlight- 
ening beings, one therefore has no fear of states of misery. Thinking that 
there is no aspiration in any world equal to, much less greater than, one's 
own aspiration for enlightenment, there is no fear of intimidation by 
groups. Thus all fears and terrors are removed. 

“Furthermore, the enlightening being, due to having made great 
compassion foremost, strives all the more with an indestructible, extra- 
ordinary will, for the fulfillment of all roots of goodness, by mastery of 
perfect faith, by purity of intention, by wealth of true understanding, 
by having developed mercy and compassion, by having attained great 
kindness, by indefatigability of mind, by adornment with conscience, 
by attainment of joy in tolerance, by honor and respect for the teachings 
of the completely enlightened, by tireless collection of roots of goodness 
night and day, by service to good spiritual friends, by enjoyment of true 
teaching, by insatiable search for learning, by correct contemplation of 
the teachings as they are heard, by mental nonattachment, by absence of 
craving for gain, honor, or fame, by absence of desire for goods, by tire- 
less production of a jewel-like mind, by seeking the stage of omniscience, 
by concentration on the powers, expertise, and unique buddha-qualities 
of all enlightened ones, by unattached seeking of the transcendent ways, 
by abandonment of all deception and dishonesty, by acting in accord 
with one’s words, by constant preservation of truthful speech, by not 
allowing the family of the enlightened to die out, by not abandoning 
the teachings of enlightening beings, by mountainlike imperturbability 
of mind, by discerning knowledge of all mundane doings, by attainment 
of the transmundane path of relinquishment, by constant seeking of the 
supreme ultimate. 

“Imbued with these ways of purifying the stages, enlightening beings 
are well established in the stage of Extreme Joy. Once established in this 
stage, enlightening beings undertake great vows, great resolutions, great 
undertakings such as the following: They undertake a first great vow 
to make offerings to each and every buddha, in the best of forms, with 
the highest purity of faith, as extensively as the cosmos, to the furthest 
reaches of space, throughout all time. They undertake a second great 



The Ten Singes 


705 


vow to maintain the eye of the teachings spoken by all buddhas, to asso- 
ciate with all buddhas and enlightening beings, to preserve the teachings 
of all complete buddhas, to take in all truths, to the extent of the cosmos, 
to the furthest reaches of space, throughout all time, without ceasing, in 
all cons for as many buddhas as appear in the world. They undertake a 
third great vow to go to all places in all worlds where buddhas appear — 
from their existence in the heaven of satisfaction, descending into the 
human world, entry into the womb, abiding in the womb, birth, youth- 
ful enjoyments, married life, renunciation, practice of austerities, con- 
quering demons, enlightenment, being requested to teach, setting the 
wheel of the great teaching in motion, and entry into great absolute nir- 
vana — to go to all places at once, taking the lead in making offerings, 
receiving the teaching, and applying it in practice, to the extent of the 
cosmos, to the farthest reaches of space, throughout all time, without 
ceasing in all eons for as many buddhas as appear in the world, until the 
attainment of great absolute nirvana. They undertake a fourth vow to 
bring forth the determination to disseminate instruction in the accom- 
plishment of means of purification of the ways of transcendence, accu- 
rate explanation of the path of the stages, the practices of all enlightening 
beings, bringing forth their total and particular aspects, with considera- 
tion of their common and distinctive features, as they are formed and 
dissolved, the many extensive immeasurable holistic practices of all bud- 
dhas and enlightening beings contained in the ways of transcendence, 
purifying all the stages of enlightening beings, vowing to call forth this 
aspiration to the extent of the cosmos, to the furthest reaches of space, 
throughout all time. They undertake a fifth great vow to fully develop 
all beings, corporeal or immaterial, thinking, nonthinking, or neither, 
born of eggs, wombs, moisture, or spontaneously, in all realms con- 
tained in the worlds of desire, forms, and formlessness, bound to the six 
paths of mundane existence in all places of birth, caught up in names and 
forms — to develop them to lead them into the Buddha teaching, to free 
them from all mundane groupings, to establish them in omniscience, 
to develop and mature all beings forever, to the extent of the cosmos, 
throughout the reaches of space, for all time, for as many eons and beings 
as there be. They undertake a sixth great vow for direct knowledge of 
the innumerable distinctions in all the worlds of the ten directions, vari- 
ously reflecting one another, subtle and gross, upside-down, inverted, 
and upright, their appearance and consolidation — they vow to com- 
prehend the distinctions of worlds, to the extent of the cosmos, through- 
out the reaches of space, for all time. They undertake a seventh great 
vow, to show all beings the purification of all lands in one land and one 
land in all lands, the adornment of innumerable buddha-lands with 
arrays of light, entering into the supreme realm of buddhas from which 
all afflictions are removed, completely purified and filled with wise 
beings, showing this to all beings to please them in accord with their 
mentalities, vowing to thoroughly purify all buddha-lands, to the extent 



7 06 


The Flower Ornament Scripture 


of the cosmos, to the farthest reaches of space, throughout all time, un- 
ceasing for as many eons and buddha-lands as there may be. They under- 
take an eighth great vow, to work with the same one determination as 
all enlightening beings, to build up roots of goodness without opposi- 
tion, to be equally focused on the same one object as all enlightening 
beings, to be in concert with all enlightening beings, to manifest appear- 
ances of Buddha as desired, to attain the knowledge of the powers of the 
Enlightened at will, to attain ever-present mystic knowledge, to travel 
to all worlds, to appear in the circles of all buddhas, to adapt to all situa- 
tions, to attain realization of the inconceivable great vehicle, to continue 
to carry out the practices of enlightening beings, vowing to enter the 
great vehicle, to the extent of the cosmos, to the furthest reaches of space, 
throughout all time, unceasing for as many eons and practices as there 
may be. They undertake a ninth great vow to carry out the practice of 
enlightening beings, riding on the wheel that never rolls backward, by 
means of fruitful words, thoughts, and deeds, so that those who see them 
will surely realize buddhahood, those who hear what they say will attain 
knowledge, and so that those who have pure faith will be freed from 
afflictions — they vow to attain a state like a master physician, to attain 
embodiment of magical fulfillment of aspirations, to carry out the prac- 
tices of enlightening beings as extensively as the cosmos, to the farthest 
reaches of space, throughout all time, unceasing for as many eons and as 
many practices as there be, that their deeds not be in vain. They under- 
take a tenth great vow, to awaken completely to unexcelled perfect 
enlightenment in all worlds, to show at every point — without leaving 
one place — birth, leaving home, transfiguration, austere practice, con- 
quering demons, sitting at the pinnacle of enlightenment, turning the 
wheel of the teaching, and final absolute nirvana, to attain the knowl- 
edge of power of the vast realm of buddhahood and in each instant show 
all sentient beings the emergence of a buddha in accordance with their 
mentalities so that they may attain enlightenment and perfect peace, 
to universally realize the nirvana of all phenomena by one pefect en- 
lightenment, to please all beings according to their mentalities with a 
single utterance, to show great ultimate nirvana without cutting off the 
power of practice, to show the construction of all teachings of the stages 
of great knowledge, to pervade all worlds by the mystic power of the 
knowledge of truth and the mystic knowledge of illusoriness, vowing to 
bring forth great knowledge to the extent of the cosmos, to the farthest 
reaches of space, throughout all time, never ceasing for all eons, for all 
true enlightenments. 

“Thus, having brought to the tore such great aspirations, great pur- 
poses, great undertakings, through ten great vows, enlightening beings 
stationed in the stage of Extreme Joy undertake countless consummate 
vows, which they undertake in ten ultimate terms: that is, to the ulti- 
mate extent of living beings, to the ultimate extent of worlds, to the ulti- 
mate extent of space, to the ultimate extent of the cosmos, to the ultimate 



The Ten Stages 


707 


extent of the realm of nirvana, to the ultimate extent of the emergence 
of buddhas, to the ultimate extent of enlightened knowledge, to the ulti- 
mate extent of realms of mental objects, to the ultimate extent of entries 
of knowledge into the sphere of buddhas, to the ultimate extent of the 
courses of worlds, the courses of teachings, and the courses of knowl- 
edge. Enlightening beings vow that their undertakings shall be coter- 
minous with living beings, worlds, space, the cosmos, nirvana, the 
emergence of buddhas, enlightened knowledge, mental objects, entries 
of knowledge into the sphere of buddhas, the courses of worlds, the 
courses of teachings, and the courses of knowledge; and that just as all 
of these arc endless, so shall the enlightening beings’ roots of goodness 
be endless. 

“In th ose who have taken such vows upon themselves, the workable 
mind and the gentle mind are incorruptibly pure. The enlightening 
beings have faith in the perfectly enlightened buddhas’ attainments of 
past practices, their realization of the transcendent ways, their consum- 
mate attainment of the stages, their consummate attainment of the 
powers, their complete fulfillment of expertise, the indestructibility of 
unique qualities of buddhahood, the inconceivability of buddhahood, 
the attainment of the sphere of buddhas, which is infinitely various, the 
attainment of immeasurable knowledge, the complete entry into the 
realm of those who arrive at Thusness. Enlightening beings believe in 
the consummation of the fruits; in sum, they believe in the practice of 
enlightening beings, including all that upon which is based the teaching 
of the stage of knowledge of enlightened ones. 

“Furthermore, it occurs to the enlightening beings that these qualities 
of buddhahood are so profound, so detached, so peaceful, so empty, so 
signless, so desireless, so undefiled, so vast, so immeasurable, so supreme, 
so hard to approach. 

“What is more, enlightening beings reflect, ignorant creatures, be- 
cause of continually slipping into erroneous views, because of minds 
shrouded by the darkness of ignorance, because of being puffed up with 
pride, because of conceptions, because of mental fixations of desires 
caught in the net of craving, because of hopes pursued by actions in the 
tangle of deceit and falsehood, because of deeds connected with envy 
and jealousy producing mundane states, because of accumulation of 
actions rife with passion, hatred, and folly, because of the flames of mind 
ignited by anger and resentment, because of undertakings of actions 
bound up with delusion, because of seeds in the mind, intellect, and con- 
sciousness bound to the flows of lust, existence, and ignorance, therefore 
produce sprouts of subsequent life in the world. That is to say, name 
and form are born together, inseparable; and by the development of 
name and form, the assembly of six sense mediums takes place; once the 
mediums are formed, from their mutual contact sensation comes to be; 
and that sensation being enjoyed and sought more and more, the opera- 
tion of craving grows; craving being developed, existence comes to be; 



7 08 The Flower Ornament Scripture 

once there is existence, birth, death, sorrow, lamentation, suffering, sad- 
ness, and anxiety appear. Thus does the mass of suffering of sentient 
beings arise. Seeing these beings’ inability to escape from this mass of 
suffering — not realizing it is without self or anything pertaining to self, 
that it is unreal, insubstantial, void, inert, ineffective, insensate as wood 
and stone, like a reflection — the enlightening beings develop great com- 
passion to rescue them and free them from their miseries, and develop 
great kindness to bring them to endless bliss and nirvana. 

“Thus, abiding in the first stage, by sympathy and kindness and by 
supreme will the enlightening beings, relinquishing all things with an 
equanimous mind, cultivate great relinquishments in a spirit of most 
urgent quest for enlightened knowledge. These relinquishments are: 
relinquishment of goods, food, stores, houses, gold, jewels, all kinds 
of treasure and money, jewelry and adornments, animals and vehicles, 
pleasant ponds, parks, forest retreats and monasteries, servants and em- 
ployees, spouses and children, home, city, town, society, homeland, 
metropolis, and all parts of the body. Thus, having become indifferent 
to these, the intellect most ardently seeking enlightened knowledge 
relinquishes all things. Thus does the great relinquishment of those in 
the first stage of enlightening beings come to be. 

“Thus, based on compassion, kindness, and relinquishment, the en- 
lightening beings, for the sake of the salvation and liberation of all beings, 
more and more seek mundane and transcendental benefits for them, and 
while seeking arouse an unwearying mind. Thus do the enlightening 
beings become indefatigable and, being indefatigable, become expert in 
all learning. Thus in possession of learning, by intelligent consideration 
of what should and should not be done, the enlightening beings arrive at 
what is variously appropriate for inferior, mediocre, and superior beings, 
according to their power and endowments, thus attaining knowledge 
of the world and humanity. And the enlightening beings, knowing the 
world, acting in accord with time and measure, adorned with constant 
modesty and conscience, strive for the benefit of self and others. Thus 
the enlightening beings become modest and conscientious. And in those 
efforts the enlightening beings become uninterested in mundane satisfac- 
tions and attain nonreceding, undiminishing power; hence the arising of 
enlightening beings’ stable support of power. Thus stably empowered, 
the enlightening beings work on service to buddhas and receive their 
instructions. Hence arise in the enlightening beings the elements that 
purify the ten stages — faith, compassion, kindness, relinquishment, 
indefatigability, knowledge of the teachings, knowledge of the world 
and humanity, modesty and conscience, stable power, and attendance 
on buddhas. 

“Enlightening beings in this stage ofjoy get to see many buddhas, by 
broad vision and by the power of vows seeing many hundreds of bud- 
dhas, many thousands of buddhas, many hundreds of thousands of bud- 
dhas, many millions, many billions, many trillions of buddhas. Having 



The Ten Stages 


7 09 


seen those buddhas, those saints, those completely enlightened ones, by 
broad vision and the power of vows, the enlightening beings honor and 
serve them with supreme zeal, presenting them with the necessities of 
life, such as food, clothing, drink, vessels, bedding, and medicines, and 
they also bring comforts for enlightening beings, and they also respect 
and support the religious community. These supreme roots of goodness 
the enlightening beings dedicate to consummate enlightenment. 

“From this service of buddhas arise means of development of beings, 
and the enlightening beings develop sentient beings to maturity by giving 
and by kind speech, the other two means of salvation helping out by the 
power of faith, though as yet without complete knowledge and attain- 
ment. Of the ten transcendent ways, the transcendent way of giving is 
foremost; not that the others are not cultivated, but they are practiced 
according to the enlightening beings’ power and endowment. And as 
the enlightening beings serve the buddhas and work for the develop- 
ment of sentient beings, practicing to accumulate these elements that 
purify the stages, thus do the enlightening beings’ roots of goodness, 
dedicated to universal knowledge, become more and more purified and 
capable of application as desired. Just as when gold is plunged into fire 
over and over by a skilled smith, it becomes more and more purified 
and workable and can be made into various ornaments as desired, in the 
same way as the enlightening beings attend buddhas and work for the 
perfection of sentient beings and cultivate the factors that purify the 
stages, so do their roots of goodness become more and more purified 
and useful. 

“Then the enlightening beings in this stage should ask buddhas, en- 
lightening beings, and spiritual friends about the characteristics and at- 
tainments of this first stage and should be tireless in seeking fulfillment 
of the components of this stage. In the same way, in order to fulfill the 
components of the stages of enlightening beings up to the tenth, the 
enlightening beings should become versed in the problems and solutions 
of the stages, in the formation and dissolution of the stages, in the forms 
and actions of the stages, in the attainments and cultivation of the stages, 
in the purification of the elements of the stages, in the progression frortr 
stage to stage, in the attainment of each stage without regression, in the 
purification of all stages of enlightening, and in the accession to the stage 
of enlightened knowledge. 

“There is no cease in the ascent of the enlightening beings who are 
skilled in fostering the forms of practice of the stages up to accession 
to the tenth stage; by unceasing progress on the Path and by the light 
of knowledge of the stages, the enlightening beings attain the light of 
buddha-knowledge. It is like a skilled caravan leader who, wanting to 
lead a large caravan to a great city, first finds out about the qualities of 
the road to be traveled, the defects of the road, the best places to stop 
along the way, the places not to stop, and what is to be done about pro- 
visions for the trip, thus knowing well how to get to the great city, from 



7 10 The Flower Ornament Scripture 

the beginning to the end of the journey. Thus, by fully preparing for the 
way by this intelligent consideration, the caravan leader finally reaches 
the great city along with the caravan, without the caravan or himself 
being beset by difficulties in desolate places. In the same way the enlight- 
ening beings, as clever caravan leaders, when established in the first stage 
of enlightening beings, become familiar with the issues and solutions 
of the stages, the formation and dissolution of the stages, the practical 
aspects of the stages, the attainments and cultivation of the stages, the 
purification of the elements of the stages, the progression from one stage 
to another, the consolidation of each stage, the special knowledge of 
each stage, attainment of each stage without regression, and accession to 
the stage of buddha-knowledge by means of the quality of purification 
of all the stages of enlightening beings. Then the enlightening beings, 
having gotten together provisions of great virtue and knowledge, and 
having well established a store of knowledge, wishing to lead the great 
caravan of sentient beings to the city of omniscience, first inquire into 
and find out the qualities of the path of the stages, deviations from the 
path of the stages, errors on the path of the stages, the best of stations 
along the path of the stages, and what is to be done about the provisions 
of virtue and knowledge for the path of the stages, asking buddhas, en- 
lightening beings, and spiritual friends about this to become versed in 
how to reach the great city of omniscience. Thus, by intelligent con- 
sideration of the way before proceeding and by thus fully preparing pro- 
visions of virtue and knowledge, the enlightening beings lead the great 
caravan of sentient beings according to their maturity across the waste- 
land of the mundane whirl to the great city of omniscience, without 
either the caravan or the enlightening beings being beset by the ills of 
the wasteland. Thus enlightening beings should work tirelessly on the 
cultivation of stages. 

“This is a brief explanation of enlightening beings’ entry into the first 
stage of Extreme Joy. Enlightening beings in this stage are mostly mon- 
archs of a continent, having attained great power and sovereignty, guard- 
ians of right, wise and capable, taking good care of beings with great 
generosity, undertaking unlimited acts of charity to rid beings of the 
taint of envy and discontent. And whatever acts the enlightening beings 
undertake, whether by giving, or by kind speech, or by beneficial action, 
or by cooperation, those acts are never apart from thoughts of Buddha, 
of the Teaching, of the Community, of enlightening being, of the prac- 
tices of enlightening beings, of the transcendent ways, of the stages, of 
the expertise and unique qualities of buddhas, of omniscience complete 
in all respects. To what purpose? To become the best of beings, un- 
excelled leaders and guides, and ultimately omniscient refuges. 

“Those who seek to be thus undertake the appropriate effort, by 
which they give up all comforts and go forth in conformity with the 
teaching of Buddha. Having gone forth, enlightening beings instantly 
attain a hundred concentrations and see a hundred buddhas and acknowl- 
edge their power; they stir a hundred worlds, go to a hundred lands, 



The Ten Stages 


7 n 


illumine a hundred worlds, mature a hundred beings, live for a hundred 
eons, penetrate a hundred eons past and future, contemplate a hundred 
teachings, and manifest a hundred bodies, each body manifesting a com- 
pany of a hundred enlightening beings. Then enlightening beings with 
superior power of commitment, by the quality of excellence of vows, 
transform their bodies, auras, mystic powers, vision, spheres of operation, 
voices, conduct, adornments, power, resolutions, and performances in 
countless ways.” 

Then Diamond Matrix spoke these verses explaining the meaning of 
this stage: 

Having accumulated pure qualities and attained virtues. 

Done service, following enlightened kindness and compassion, 
Embodying supreme faith and pure goodwill, 

They produce an incomparable mind for enlightened knowledge. 

Intent on the power, purification, and energy of the all-knowing 
buddh as. 

To attain the state of the Victorious and save the world, 

The supreme will arises to develop great compassion, 

Turn the wheel of the teaching, and purify the buddha-lands. 

To know all times in an instant without discriminating thought, 
To clarify good timing in the world in its variety. 

Seeking, in short, all the qualities of the Guides, 

This noble mind, immeasurable as space, is born. 

Commanded by wisdom, led by compassion, endowed with skill 
in means. 

Pure in resolution and intent, measureless in power, 

Unobstructed, direct, not relying on another’s guidance, 
Knowledge of the supreme mind equal to the enlightened, 

With the birth of this mind-jewel of enlightening beings 
One transcends the sphere of the ignorant and reaches the sphere 
of buddhas. 

Is born in the family of the enlightened, impeccable, 

Gone to equality with buddhas, certain of highest enlightenment. 

Once one produces this mind, one attains this stage, 

The will immovable as a mountain, 

Joyful and happy, serene, resolute, and forceful, 

With a buoyant mind, 

Nonviolent, harmless, free from anger, 

Modest and respectful, with superior honesty, self-controlled; 

One remembers the immeasurable knowledge that saves the 
world 

And becomes joyful in anticipation of that state. 



7/2 


The Flower Ornament Scripture 


When one attains this stage, five fears depart — 

Not being able to make a living, dying, reputation, misery, fear 
of groups — 

Thus fear is gone: why? 

Because there is no attachment to self. 

Those free from fear and full of compassion and kindness, 

With faith, respect, and modesty, rich in virtues. 

Practicing good day and night, seek the teaching for the sake of 
truth 

And not for enjoyment of mundane desires. 

Considering well the teachings they have heard with unattached 
minds. 

Their will for enlightenment directed without desire for gain, 
Seeking knowledge and power, the purifying teachings of 
buddh as, 

They work on the ways of transcendence, free from delusion and 
conceit. 

Acting in accord with their words, steadfast in truthful speech, 
They do not sully the family of buddhas, carrying out the study 
of enlightenment; 

Detached from mundane doings, wishing benefit for the world, 
Tireless in good works, they climb ever higher. 

Thus seeking the truth, intent on the quest for virtue. 

They undertake the vow to behold the buddhas; 

To preserve the true teaching and approach the seers. 

They undertake the vows of those whose acts are supreme. 

To develop beings and purify the buddha-land. 

To populate their land with enlightening beings, 

With unity of purpose, not in vain. 

They seek enlightenment everywhere. 

They undertake many such vows, which are infinitely extensive, 
Enduring as space, beings, time, the nature of things, nirvana. 

The world, the emergence of buddhas, 

And the ground of knowledge. 

They will then vows to last as long as there are mental objects 
And access to knowledge, endless in the world as long as it 
operates: 

“When these end, may my undertakings end too — 

May I attain practice enduring as these.” 



The Ten Stages 


713 


Thus thoroughly dedicated, with harmonious, flexible minds, 
They put faith in the virtues of buddhas and observe sentient 
beings: 

Knowing beings are conditioned, out of compassion they feel 
They should rescue suffering beings from afflictions. 

For that purpose they undertake various kinds of giving — 

Ot kingship, all kinds of treasures, horses and elephants, 

Their heads, hands, feet, eyes, even their blood and flesh — 

All they give away, without becoming distressed in mind. 

They seek out various teachings, indefatigable; 

Learned, they accord with the ways of the world. 

Knowing the world, modest and steadfast. 

They serve innumerable buddhas with reverence and respect. 

Thus they practice constantly, day and night. 

Their virtue refined as gold in fire; 

Thus having made the preparations for the ten stages. 

They attain freedom from hindrance, having destroyed the 
obstacles. 

Just as a caravan leader, for the benefit of the great caravan. 

Asks about the features of the road and then goes safely, 

So do enlightening beings in the first stage setting out 
Reach enlightenment unhindered, by way of the ten stages. 

Stationed here, they become virtuous sovereigns. 

Guiding aright, nonviolent and benevolent; 

Leaders ot the whole continent, they bring all people 
To relinquishment and the highest buddha-knowledge. 

Having boldly abandoned rulership m search of truth. 

They betake themselves to Buddha’s teaching and begin to 
practice it; 

Attaining a hundred concentrations and seeing a hundred 
buddhas, 

They shake a hundred lands and travel as illuminators. 

They purify a hundred beings, seek out a hundred doors ot truth. 
And penetrate a hundred eons, manifesting a hundred bodies; 

They manifest a hundred enlightening beings, or even more. 

The power of their supreme vows immeasurable. 

“This is an explanation of the excellent first stage of enlightening 
beings seeking benefit for all worlds. Such is the first stage of enlight- 
ening beings, which is called Extreme Joy.” 



7 14 


The Flower Ornament Scripture 


Having heard about the supreme felicitous realm of this stage, the 
enlightening beings were delighted, their minds and thoughts pure: 
getting up from their seats and rising into the air, they scattered flowers 
all around, uttering words of praise: 

Excellent, Diamond Matrix, replete with great wisdom and 
expertise; 

You have explained well this stage practiced by enlightening 
beings. 

The assembly pure in mind, Moon of Liberation asks 

To hear about the next highest, second stage. 

How should the mind be directed to see the second stage? 

Speak forth, O wise one — the enlightening beings desire to hear. 

The enlightening being Diamond Matrix said, “The enlightening 
beings who have successfully accomplished the requirements of the first 
stage and seek the second stage should activate ten mental dispositions: 
honesty, gentleness, capability, docility, tranquillity, goodness, non- 
defilement, nonattachment, broad-mindedness, and magnanimity. When 
these ten dispositions are operative, one is established in the second 
stage of enlightening beings, the stage of Purity. 

“Enlightening beings in the stage of Purity naturally become imbued 
with ten virtuous ways of acting: they avoid taking life, they abandon 
weapons and hostility, they have conscience and sympathy and are 
compassionate and kind to all living beings, wishing for their welfare. 
They do not harm living beings even in their fantasies, much less injure 
other beings by gross physical harm with the conception of beings as 
such. 

“The enlightening beings also abandon taking what is not given. 
They are satisfied with what they have and do not desire others’ posses- 
sions. Thinking of things that belong to others as belonging to others, 
they do not give rise to any intention to steal and do not take even so 
much as a blade of grass or a leaf that is not given to them, much less take 
the necessities of life from others. 

“The enlightening beings also abandon sexual misconduct. They are 
satisfied with their own spouses and do not desire the spouses of others. 
They do not give rise to desire for others’ spouses, much less have sexual 
intercourse with them. 

“The enlightening beings also abandon false speech, speaking truth- 
fully, according to what is so, in a manner appropriate to the time, and 
acting accordingly. Even in dreams they do not speak falsehood with the 
intention to deceive by concealing what they see, believe, wish, intend, 
or desire; they do not tell lies even in dreams, much less consciously. 

“The enlightening beings also abandon malicious talk and are not 



The Ten Stages 


775 


divisive or annoying to sentient beings. They do not gossip or tell tales 
here and there to cause division; they do not break up those who are 
together or increase the division of those already split. They do not enjoy 
disunion, do not delight in separation, and do not speak words that cause 
division, whether they are true or not. 

“The enlightening beings also abandon coarse speech and give up 
speech that is out of place, crude, dirty, harsh to others, openly or 
covertly annoying to others, vulgar, worldly or impure, unpleasant to 
hear, provocative, irritating, outrageous, displeasing, disagreeable, un- 
pleasant, destructive to self or others. Having given up such speech, the 
enlightening beings speak words that are unabrasive and gentle, agree- 
able, sweet, causing pleasure, delightful, beneficial, pure, pleasant to the 
ears, congenial, likable, elegant and clear, understandable, worth hearing, 
not mixed up, desirable to many people, liked by many people, pleasing 
to many people, agreeable to many people, enlightening, beneficial and 
pleasurable to all beings, mentally uplifting, purifying self and others. 

“The enlightening beings also abandon useless speech; they speak 
prudently, in accord with time, truthfully, meaningfully, rightly, logi- 
cally, instructively. They speak words with content, carefully consider- 
ing and guarding their speech, in accord with the occasion, in well- 
regulated order, reflecting even before telling a joke, and never, of 
course, chattering at random. 

“The enlightening beings also become free from covetousness, not 
even conceiving any craving for others’ wealth, pleasures, enjoyments, 
goods, and possessions, much less desiring to possess what belongs to 
others; they do not seek or hope for or desire gain. 

“The enlightening beings also become free from malevolence and 
anger; they are kind to all beings, desirous of their welfare, sympathetic, 
solicitous, loving, protective of all, attentive to what is good for them. 
Giving up everything of the nature of the blemish of anger, resentment, 
and unfriendliness, opposition, and attack inflamed by ill will and hos- 
tility, the enlightening beings are to reflect on what is beneficial, con- 
sidering what is called for by kindness for the welfare and happiness of all 
beings. 

“The enlightening beings also come to have right insight and follow 
the right Path. They give up divination and various misguided views, see 
rightly, do not practice deception, and set their minds on the Buddha, 
Teaching, and Community. 

“As the enlightening beings constantly preserve these ten virtuous 
ways, they evoke this intent: ‘Whatever ills, states of woe, and pitfalls 
beset sentient beings, all are caused by practicing nonvirtuous action, so I 
myself will abide in right action and also lead others to right action. 
Why? It is impossible to get others to abide in right action as long as one 
does not abide in right action oneself.' 

“They also think thus: the realms of hells, animality, and ghosthood 
are established by the practice of bad ways of action, and the states from 



7 16 


The Tlower Ornament Scripture 


humanity up to the highest realm of existence are established by the 
practice of good ways of action. The ten ways of good action on a higher 
level practiced by wisdom, due to narrowness, fear of the world, lack of 
great compassion, and following the speech of another, develop the 
vehicle of hearers. Purified on a yet higher level, because of not being 
led by another, because of self-realization without following anyone, 
because of self-enlightenment without seeking from another, because of 
lack of great compassion and skill in means, and because of profound 
understanding of conditionality, they develop the vehicle of individual 
illuminates. Purified on an even higher level, by immeasurable broad- 
mindedness, sympathy and compassion, absorption of skill in means, 
undertaking of great vows, not abandoning sentient beings, and focus on 
the vast knowledge of buddhahood, they make for the breadth of prac- 
tice to purify the stages of enlightening beings and the ways of transcen- 
dence. Purified on a yet higher level, they are conducive to the perfection 
of all characteristics of enlightenment, up to endowment with the ten 
powers and the full realization of all qualities of buddhahood. Therefore, 
by means of these ways of good action, having undertaken them all 
equally, effort should be made to accomplish the complete purification 
of all of their aspects. 

“They also realize this: bad actions at their worst, when developed 
and done a lot, are the cause of hell; at a middling degree, they are the 
cause of animality; at their least they are the cause of the underworld. 
Taking life leads to hell, to animality, to the underworld, but if one is 
born human, it brings about two consequences: a short life and much 
sickness. Stealing leads to hell, to animality, to the underworld, but if 
one is born human, it brings about two consequences: material poverty 
and common possession of property. Sexual misconduct leads to hell, to 
animality, to the underworld, but if one is born human, it brings about 
two consequences: an unruly society and an unfaithful spouse. Lying 
leads to hell, to animality, to the underworld, but it one is born human it 
brings on two consequences: much slander and unreliability. Divisive 
talk leads to hell, to animality, to the underworld, but if one is born 
human it brings about two consequences: a broken home and a wretched 
family. Harsh talk leads to hell, to animality, to the underworld, but if 
one is born human it brings about two consequences: hearing what is 
displeasing, and argumentativeness. Confused, senseless talk leads to hell, 
to animality, to the underworld, but lfonc is born human it brings about 
two consequences: one's words will not be believed and one’s speech will 
be unclear. Covetousness leads to hell, to animality, to the underworld, 
but then if one is born human it brings about two consequences: dissatis- 
faction and ambitiousness. Anger leads to hell, to animality, to the under- 
world, but then it one is born human it brings on two consequences: 
falling into bad views and becoming tricky and deceitful. Thus these ten 
bad ways of action tend to the formation of an immeasurably great mass 
of misery — so let us leave behind these ten bad ways of action and enjoy 
the delights of the garden of righteousness. 



The Ten Stages 


7 17 


“Having abandoned these ten bad ways of action, they live by the ten 
good ways of action and also lead others to them. Even more do the 
enlightening beings arouse toward all sentient beings desire for their 
welfare and happiness, with kindness, sympathy, compassion, and desire 
to care for them and protect them, thinking of all beings as equal to 
themselves, thinking of them as examples and teachers. 

“This is what the enlightening beings think: ‘Alas, these beings have 
fallen into wrong views; their thinking and disposition of mind is wrong: 
traveling on erroneous paths, in the midst of entanglements, they should 
be set by us on the true way, the road of right insight, in accord with 
reality. Alas, these beings are at odds, argumentative, involved in dis- 
putes, always burning with anger and hatred — we should establish them 
in the exercise of unexcelled great kindness. Alas, these beings are insa- 
tiable, coveting others’ goods, following bad ways of making a living — 
we should establish them in pure deed, word, thought, and livelihood. 
Unfortunately, these beings follow the motivations of lust, hatred, and 
delusion, are burned by the flames of various afflictions, and do not seek 
a means of final escape from them— we should lead them to nirvana, 
where all afflictions cease and there are no ills. Regrettably, these beings 
are veiled by the darkness and obscurity of delusion and covered by the 
darkness of ignorance; they have entered a vast tangle of darkness, have 
become far estranged from the realm of wisdom and fallen into a great 
darkness, entered a wilderness of erroneous views — we should clarify 
their eye of unobstructed wisdom, so they will know all things as they 
really are without being directed by another. Alas, these beings are 
traveling in the desert of routine existence; they are in trouble, uneasy, 
fallen into a great pitfall, facing a fall into the realms of hells, animality, 
or the underworld; they are ensnared in the dangerous net of false views, 
entangled in delusion; they have gone off on the wrong road, are blind, 
lack a guide, and think what is not salvation is salvation; bound by the 
rope of demons, they are taken in by the thieving sense objects, are 
without a good guide, and have entered a thicket of demonic disposi- 
tions, becoming far estranged from the enlightened mentality: we should 
save them from such hardships of the wasteland of the mundane whirl 
and should settle them in the city of fearlessness, the city of all knowl- 
edge, where there is no affliction or pain. These beings, unfortunately, 
are sunk in the waves of great torrents, plunged into the flows of desire, 
existence, ignorance, and views, swept along by the current of the mun- 
dane whirl, fallen into the river of craving, into a great rapids, unable to 
see objectively, going along the creepers of thoughts of lust, malice, and 
viciousness, caught by the demon of the view of real existence of the 
body, plunged into the swirling abyss of desire, into the midst of passion 
for enjoyment, cast up on the land of self-conceit, rotten inside with 
misconduct and bad behavior, unable to escape the danger of the village 
of the six senses, without anyone to rescue them, without a savior or 
protector, without a refuge: we should bring forth great compassion, 
virtue, and power, and set them on the jewel island of omniscience, free 



7 18 


The Flower Ornament Scripture 


from troubles, free from passion, peaceful, happy, free from danger, 
beyond all fears. These beings are unfortunately locked up in much 
suffering, sadness, and irritation, in bonds of love and hate, like and 
dislike, in sadness and grief, in the fetters of craving, in the tangles of 
illusion, deceit, and ignorance, in the prison of the triple world: we 
should lead them to nirvana, detached from the triple world, the city of 
fearlessness, where all suffering ceases, free from obstruction. Alas, these 
beings are attached to self and possessions, unable to get out of clinging 
to the elements of body and mind, acting according to delusions, dwell- 
ing in the desolate village of the senses, attacked by the vipers of physical 
constituents, besieged by the murderous bandits of the body-mind clus- 
ters, experiencing immeasurable pain: we should bring them to supreme 
bliss, free from all attachments — that is, to nirvana void of all obstruc- 
tions. It is a pity that the aspirations of these beings are base and narrow 
and they lack the will for highest omniscience; even if they want to 
escape, they think of the vehicles of those aiming for individual enlight- 
enment and liberation alone — we should set them in the unexcelled 
Great Vehicle of universal salvation in accord with focus on the great 
resolution for supreme buddhahood and the perspicacity of omniscience.’ 

“Thus many buddhas come within the range of perception of the 
enlightening beings who are in accord with the sustaining power of 
morality, who have skillfully activated sympathy, compassion, and kind- 
ness, who are unsolicited good friends to all beings, who have not 
abandoned sentient beings, who skillfully accomplish what is to be done, 
who are stationed in the enlightening beings’ stage of purity, by the 
enlightening beings’ great vision and willpower: the enlightening beings 
perceive enormously many buddhas, many hundreds, thousands, mil- 
lions, billions, trillions of buddhas, by their tremendous vision and the 
power of their vows. Having seen those buddhas, they honor and pay 
respect and homage to them with lofty intent, and provide them with 
the necessities — clothing, food and drink, bedding, and medicine; they 
also provide comforts for enlightening beings and pay respect to the 
religious community. They dedicate these roots of goodness to unexcelled 
perfect enlightenment. Also they attend those buddhas and respectfully 
learn from them the ten ways of virtuous action and never forget them 
as they have learned them; over countless eons rid of the defilements of 
envy and bad behavior, they therefore attain purity of generosity and 
morality. 

“Just as gold becomes more and more free from all impurities when 
put in vitriol, so do enlightening beings in this stage of Purity, by virtue 
of riddance of the impurities of envy and bad behavior, accomplish 
purity of generosity and morality. Among the four means of salvation, 
kind speech is paramount in them; among the ten transcendent ways, 
morality is paramount. This does not mean they do not practice the 
rest — they do so as best they can, as is appropriate. 

“This is a brief explanation of the second stage of enlightening beings, 



The Ten Stages 


7 19 


the stage of Purity. Many of the enlightening beings in this stage are 
sovereigns, lords of four continents and masters of the law, competent, 
powerful, able to rid beings of the impurities of bad behavior, to set 
them on the ten paths of virtuous conduct. Whatever acts the enlight- 
ening beings undertake, whether by way of giving, or kind speech, or 
beneficial action, or cooperation, all of it is done with no other thoughts 
in mind but thoughts of the Buddha, the Teaching, the Community, 
enlightening beings, the practices of enlightening beings, the ways of 
transcendence, the stages, the powers, the expertises, the unique qualities 
of buddhas, and all aspects of omniscience. Why? To become the best of 
beings, unexcelled leaders and guides, and ultimately omniscient refuges. 

“Those who seek to be thus undertake the appropriate effort, by 
which they give up all comforts and go forth into the teaching of 
Buddha. Having gone forth, in a single instant they suddenly attain a 
thousand concentrations, see a thousand buddhas and recognize their 
power, shake a thousand worlds, go to a thousand fields, illumine a 
thousand worlds, mature a thousand beings, live for a thousand eons, 
penetrate a thousand eons past and future, contemplate a thousand teach- 
ings, and manifest a thousand bodies, each body manifesting a company 
of a thousand enlightening beings. Then enlightening beings with supe- 
rior power of commitment, by the quality of excellence of vows, trans- 
form their bodies, auras, mystic powers, vision, spheres of operation, 
voices, conduct, adornments, power, resolutions, and performances in 
countless ways.” 

Then Diamond Matrix spoke these verses explaining the meaning of 
this stage: 

They are gentle, honest, mild, capable, 

Of goodwill, docile, unalloyed, unattached, of lofty awareness; 

With breadth of mind they enter the second stage. 

Here, they are bearers of virtue, imbued with good. 

Avoiding the taking of life, their minds are free from viciousness. 

They do not take what is not given or take others’ spouses. 

They are truthful, do not slander, are not harsh in speech. 

They have no desire for others’ possessions, are kind-hearted. 

Follow the right Path, and have no deceitful mind. 

With phantom bodies, beautifully adorned, 

They honor the Teacher and are always diligent. 

The pams of hells and animal realms. 

Punishment in the underworld, eternal burning and hunger. 

All are produced by evil doings; 

Rejecting them, let us arrive at truth. 



720 


The Flower Ornament Scripture 


From birth in the human realm as desired, 

Up to the peak of existence, free from strife, with the bliss of 
meditation. 

The vehicle of solitary illuminates, the vehicles of disciples and 
buddhas, 

All come to exist from the ten paths of virtue. 

Knowing this, enlightening beings are always diligent, 

Firmly abiding by ethics and also inducing others to do so. 
Furthermore, imbued with compassion. 

Knowing beings are suffering, they give rise to sympathy. 

“Fallen into wrong views are these ignorant ones. 

With minds quick to anger, hate, and argue. 

Always unsatisfied, seeking objects ever more — 

These beings motivated by desire, hatred, and delusion should be 
liberated. 

“They are covered by a great darkness, plunged into delusion. 
On a bad road in a wilderness, in a great net of views; 

In the cage of mundane life, enemies attack them — 

We should liberate those in the cage of the devil. 

“Taken by the waves of afflictions, sunk in the torrents. 

They are tormented by a hundred miseries in the triple world. 
Wrapped up in the clusters, thinking of them as self — 

For their sake we strive, to release them from pain. 

“Having given up this supreme vehicle of buddhahood, 

Though they aim for escape, their aspiration is low; 

We will establish them in the undefiled knowledge of the 
enlightened.” 

Thus enlightening beings arouse incomparable vigor in the cause 
of enlightenment. 

In this stage the great sages, having gathered hundreds of virtues, 
See many buddhas and honor them with offerings. 

Their virtue is burnished the more for countless eons. 

Like gold plunged into vitriol. 

Here enlightening beings become monarchs, 

Leading sentient beings by the ten virtues: 

By all the virtue they have amassed, 

They will to become saviors of the world, rich in the ten powers 



The Ten Stages 


721 


Willfully giving up the pleasures of kingship. 

Gone forth into the supreme Teaching, steadfast. 

Full of vigor, they attain supreme concentration 
And instantly see a thousand buddhas. 

The enlightening beings in this stage also display 
Many spiritual powers, of such worthy intentions; 

Beyond this, imbued with the power of vows and knowledge. 
They guide beings with many kinds of miracles. 

“Thus has been explained the second stage, exalted, of enlightening 
beings, who work for the weal of all worlds.” 

Having thus heard of the supreme stages of practice in the sphere of 
enlightening beings, inconceivable, the enlightening beings in the audi- 
ence, delighted, scattered multitudes of flowers from the sky, saying, 
“Excellent! Well have you explained, out of compassion for all beings, 
the body of conduct of the wise, the sphere of the second of the highest 
stages. Truthfully, without falsehood or change, have you explained the 
delightful practice of enlightening beings, with supreme clarity, for the 
welfare and happiness of all beings. Go on to speak of the third of the 
most excellent stages — let this superlative realm be told of as it is, linked 
with true knowledge and action. Tell of the path of the conduct of the 
Victorious, the practice of charity and morality of the sages, patience, 
energy, tranquillity, wisdom, skillfulness, supreme kindness, and com- 
passion — tell all, omitting naught.” 

Moon of Liberation said, “O Diamond Matrix, tell of the disposition 
of those who approach the third stage.” 

Diamond Matrix said, “The enlightening beings who have thoroughly 
purified the mind in the second stage come to the third stage. One enters 
the third stage by ten conscious focusings of the mind: purity, stability, 
disillusion, dispassion, nonregression, steadfastness, ardor, tirelessness, 
high-mindedness, and magnanimity. By consciously focusing the mind 
on these ten things, one enters the third stage. 

“Furthermore, the enlightening beings m this third stage examine the 
impermanence of all that is conditioned, as it truly is; and they examine 
the painfulness, impurity, unreliability, destructibility, instability, in- 
stantaneous arising and passing away, not-commg-to-be-previously, 
not-reaching-the-past, and nonperdurance in the present of all that is 
conditioned. Seeing all conditioned things in this way, the enlightening 
beings, seeing themselves without refuge, without protection, m grief, 
sadness, distress, bound by likes and dislikes, with much suffering, de- 
jection, and turmoil, without resources, burned by the fires of lust, 
hatred, and delusion, filled with many diseases, cause their minds to be 
more and more liberated from all conditioned things and direct their 
minds toward enlightened knowledge. The enlightening beings also rec- 



122 


The Flower Ornament Scripture 


ognize the inconceivability of enlightened knowledge and recognize its 
mcomparabihty, its immeasurability, its difficulty of access, its indepen- 
dence, its freedom from afflictions, its freedom from distress, and how it 
arrives at the city of fearlessness and never comes back from it, and how 
it saves many people. 

“Thus observing the immeasurability of enlightened knowledge, and 
observing how full of ills all conditioned states are, the enlightening 
beings further develop ten feelings toward sentient beings: the feeling 
that they are without a leader or a refuge; the feeling that they are always 
destitute; the feeling that they are burned by the fire of passion, hostility, 
and folly; the feeling that they are locked in the prison of existence; the 
feeling that they are always veiled in sleep in the thickets of afflictions; 
the feeling that they are incapable of viewing things objectively; the 
feeling that they have abandoned the desire for good; the feeling that 
they have lost the way to enlightenment; the feeling that they go along 
with the flow of the mundane whirl; the feeling that they have lost the 
means to liberation. 

“Seeing the world of sentient beings so full of afflictions, the enlight- 
ening beings arouse their energy, thinking, ‘I should rescue and liberate 
these beings; I should purify and emancipate them; I should lead them, 
direct them, make them happy, develop them, and cause them to reach 
perfect peace.’ 

“Thus disillusioned with all conditioned things, considerate toward all 
sentient beings, seeing the benefit in omniscience, taking refuge in en- 
lightened knowledge, dedicated to the salvation of all beings, the en- 
lightening beings reflect thus: ‘By what means can these beings, fallen as 
they are into so much misery, be lifted out of it and established in the 
ultimate bliss of nirvana and be caused to attain freedom from doubt 
about all things?’ It occurs to these enlightening beings, ‘The means to 
do this is nowhere else but in the realm of knowledge of unobstructed 
liberation; and the knowledge of unobstructed liberation is nowhere else 
but in awareness of all things as they are; and awareness of all things as 
they are is nowhere else but in transcendent knowledge of the uncondi- 
tioned and unproduced; and that light of knowledge is nowhere else but 
in contemplation by the analytic intellect skilled in meditation; and that 
contemplation by the analytic intellect skilled in meditation is nowhere 
else but in skill in learning.’ 

“The enlightening beings thus apply this contemplative knowledge to 
the quest of the Buddha Way, day and night intent on hearing the 
Teaching, desirous of the Teaching, enjoying the Teaching, delighted in 
the Teaching, relying on the Teaching, devoted to the Teaching, con- 
centrated on the Teaching, intent on the Teaching, taking refuge in the 
Teaching, dwelling on the Teaching, saved by the Teaching, acting in 
accord with the Teaching. 

“While the enlightening beings arc thus focused on the quest tor the 
Buddha Way, there is nothing they do not give up — goods, supplies. 



The Ten Stages 


723 


dwelling, precious things, even their own bodies — and because of their 
desire for truth they do not consider this difficult to do; they only 
consider it difficult to find a person who utters the truth, who teaches 
even a single phrase of truth. For the sake of the Buddha Teaching there 
is no external thing whatsoever that they are attached to that they do not 
give up, and there is nothing whatsoever within themselves that they do 
not give up. There is no service to teachers they do not take on; there is 
no pride or conceit they do not abandon and no humility of action they 
do not accept; there is no physical suffering they do not bear. They are 
more glad to hear a single verse of the Teaching that they have not heard 
than they would be to get a galaxy full of jewels; they are more glad to 
hear a well-spoken verse than they would be to gain kingship; they are 
more glad to hear a new phrase of teaching spoken by a complete 
buddha purifying enlightening practice than they would be to attain 
godhood for many hundreds of thousands of eons. If someone should 
declare to the enlightening beings, ‘I too have a phrase of teaching 
spoken by a perfectly enlightened buddha that purifies the practice of 
enlightening beings, which I will tell you if you throw yourself in a great 
blazing pit of fire and endure the agony,’ the enlightening beings think, 
‘For the sake of even a single phrase of teaching spoken by a completely 
enlightened buddha I could even bear to hurl myself from the heavens 
into a whole galaxy of fire, to say nothing of an ordinary pit of 
fire. Indeed, we should seek the Buddha Teaching even through all the 
afflictions and pains of hells, to say nothing of the pains of life in the 
human world.' They seek the teachings with such heroic vigor as this; 
and they contemplate the teachings truthfully as they hear them. 
Furthermore, having heard these teachings, with profound meditation 
in their own minds, alone in solitary places, they think, ‘It is by reali- 
zation and practice of the Teaching through appropriate methods that 
these doctrines of Buddha are to be followed — they cannot be clarified 
just by talk.’ 

“Enlightening beings in this stage of Refulgence leave desires and evil 
and unwholesome things for the sake of realization of the Teaching and 
its practical application: with thought and reflection, becoming aloof, 
joyful and blissful, they attain the first stage of meditation and abide 
there. By cessation of thought and reflection, inner purity, and mastery 
of single-mindedness, free from thought and cogitation, concentrated, 
joyful and blissful, they attain and abide in the second stage of medita- 
tion. By freedom from desire for joy they abide in equanimity; with 
mindfulness and precise knowledge, they experience physical bliss: as 
the sages say, those who are dispassionate, mindful, blissful, and de- 
tached from joy attain to and abide in the third stage of meditation. By 
the abandonment of pleasure and pain, and by the disappearance of 
former joy and dejection, free from both pleasure and pain, equammous, 
with pure mindfulness, they attain to and abide in the fourth stage of 
meditation. 



124 


Tilt • Flower Ornament Scripture 


“By transcendence of all perceptions of form, by disappearance of all 
perceptions of objects, by not placing the attention on various percep- 
tions, they attain to and abide in the realm of infinity of space, aware of 
infinite space. Totally transcending the realm of infinity of space, they 
attain to and abide in the realm of infinity of consciousness, aware of 
boundless consciousness. By totally transcending the realm of infinity 
of consciousness, they attain to and abide in the realm of nothingness, 
aware of the absence of anything at all. Totally transcending the realm 
of nothingness, they attain to and abide in the realm of neither percep- 
tion nor nonperception. This is done on a basis not of enjoyment, but 
only for the purpose of accomplishment of practical application of the 
Teaching. 

“With minds imbued with kindness, broad-minded, magnanimous, 
nondualistic, immeasurable, free from hostility and enmity, unobstructed, 
unafflicted, extending everywhere, they travel to the farthest reaches of 
the cosmos, reaching all worlds throughout space. In the same way, with 
minds imbued with compassion, joy, and equanimity, broad-minded, 
magnanimous, nondualistic, without hostility or enmity, without ob- 
struction or affliction, reaching everywhere, they roam throughout the 
cosmos, to all worlds in space. They experience many kinds of miraculous 
actions, even shaking the earth; being one, they become multiple, and 
having become multiple, they become one; they are able to appear and 
disappear; they go through walls and even through mountains, just as 
through space; they travel sitting through the sky like birds; they emerge 
from and sink into the earth unhindered as though in water, and walk on 
water as on earth; they produce smoke and flames like a great bonfire 
and emit water from their bodies like great clouds, by which torrents 
this world system, set ablaze, is annihilated; even the sun and moon here, 
powerful and mighty, they take in hand, and extend their power even 
up to the heaven of Brahma; by the divine ear, purified, beyond humans, 
they hear both celestial and human voices, whether soft or loud, far or 
near, hearing even the sounds of insects; they know the minds of other 
beings, other persons, as they really are- -they know if they are covetous 
or desireless, if they are hateful or not, if they are deluded or not, if they 
are afflicted or not, if they are small-minded or broad-minded, if they 
are magnanimous, if they are beyond measure, if they are confused or 
not, if they are concentrated or not, if they are liberated or not, if they 
are defiled or not, if their minds arc crude or not — all this they know as 
it really is; in this way they know the minds of other people as they really 
are. They remember many former abodes: they remember one lifetime, 
two, three, four, five, ten, one hundred, two hundred, three hundred, 
four hundred, five hundred — they remember hundreds of lifetimes, 
many hundreds of lifetimes, many thousands of lifetimes, many hundreds 
of thousands of lifetimes, many hundreds of thousands of billions of 
trillions of lifetimes; they remember the age of becoming, the age of 
disintegration, the age of becoming and disintegration, and remember 



The Ten Stages 


125 


many ages of becoming and disintegration, hundreds of ages, thousands 
of ages, hundreds of thousands of ages, hundreds of millions of ages, 
hundreds of billions of ages, up to hundreds of billions of trillions of 
ages — they know, ‘I was in such and such a place named such and such, 
of such and such a family, of such and such a caste, with such and such a 
diet, with such and such a life span, abiding so long, experiencing such 
and such pleasures and pains; I died there and was born here, died here 
and was born there’ — they know many kinds of former abodes, including 
their characteristics, appearances, and speech there. With the divine eye, 
purified, beyond that of humans, they see beings, dying, being born, of 
good character, of bad character, in good states, in bad states, inferior, 
superior, following the force of their deeds; they know beings as they 
truly are: ‘These beings are badly behaved in thought, word, and eed, 
they slander the sages, they entertain false views; owing to the pursuit 
of actions based on false views, by that cause, that condition, after the 
disintegration of the body and death they fall into states of woe and are 
born in hells. These other beings are virtuous in thought, word, and deed, 
they do not slander the sages, they see rightly; because of their deeds and 
undertaking of duty based on right views, after they die they are born in 
blissful states in heavens.’ Thus, by the divine eye, purified, beyond that 
of humans, they see beings, their characteristics, appearances, and speech, 
dying, being born, of good and bad appearance and character, in good or 
bad states, inferior and superior, according to their deeds — they know 
them as they truly are. They enter and arise from these meditations, liber- 
ations, concentrations, and attainments, without being born by their 
force. If they see somewhere where the elements of enlightenment may 
be fulfilled, they are purposely born there by willpower because such is 
the mental consistency of enlightening beings, having accomplished skill 
in means. 

“The enlightening beings in this stage of Refulgence see many bud- 
dhas, by great vision and the power of will — they see many hundreds of 
buddhas, many hundreds of thousands, millions, billions, trillions of 
buddhas, by great vision and willpower. Having seen those buddhas, 
those completely enlightened ones, they honor and make offerings to 
them with great earnestness, providing them with food, clothing, medi- 
cines, and seats and beds. They also provide comforts for enlightening 
beings and honor the religious community. They dedicate these roots of 
goodness to consummate enlightenment. They also attend those buddhas, 
respectfully listen to their teachings, take up and maintain the teachings, 
cause them to be repeated, and apply and practice them according to 
their ability. They observe the absence of process and nonextinction and 
conditionality of all things; all their bonds of desire become weaker, all 
their bonds to form, all their bonds to existence, all their bonds of 
ignorance become weaker, and their bonds caused by views have already 
been removed. Wrong desires are gone from the enlightening beings in 
the stage of Refulgence because of countless eons of nonaccumulation, 



126 


The Flower Ornament Scripture 


and so are wrong hatred and misguided delusions, because they do not 
produce or accumulate them. Their roots of goodness become clarified, 
purified, and useful. Just as gold in the hands of a skillful smith remains 
the same weight, in the same way the wrong desire, hatred, and delusion 
are gone from the enlightening beings in the stage of Refulgence, not 
being accumulated for countless ages, while their roots of goodness 
become clarified and purified and useful. 

“Furthermore, their patience and gentleness are purified, as well as 
their fnendhness, freedom from anger, imperturbability, calmness, freedom 
from pride and self-abasement, freedom from desire to be honored, freedom 
from desire for reward for what they do, honesty, and nonentanglement — 
all these are purified. For them, among the four means of salvation, 
beneficial action is paramount, and among the ten transcendent ways, 
transcendent tolerance is paramount, while they practice the others ac- 
cording to their power. 

“This is a summary of the third stage of enlightening beings, the stage 
of Refulgence. The majority of the enlightening beings in this stage are 
Indras, chiefs of the celestial beings of the thirty-three heavens, capable, 
powerful, providing means of detaching beings from lust and desire, 
skilled in extricating beings from the mud of desire. Whatever the en- 
lightening beings do — whether by charity, kind speech, beneficial action, 
or cooperation — their thoughts are always fixed on Buddha, the Teach- 
ing, the Community, enlightening beings, the practices of enlightening 
beings, the transcendent ways, the stages, the expertises and unique 
qualities of buddhas, including complete omniscience. To what purpose? 
To become the best of beings, unexcelled leaders and guides, and ulti- 
mately omniscient refuges. 

“Those who seek to be thus undertake the appropriate effort, by which 
they instantly attain a hundred thousand concentrations, see a hundred 
thousand buddhas and recognize their power, shake a hundred thousand 
worlds, go to a hundred thousand lands, illumine a hundred thousand 
worlds, mature a hundred thousand beings, live for a hundred thou- 
sand eons, penetrate a hundred thousand eons past and future, contem- 
plate a hundred thousand teachings, and manifest a hundred thousand 
bodies, each body accompanied by a hundred thousand enlightening 
beings. Then enlightening beings with the power of vows perform, by 
the excellence of their vows, countless transformations of their bodies, 
auras, mystic powers, vision, spheres of operation, voices, conduct, adorn- 
ments, power, resolutions, and performances.” 

Then Diamond Matrix spoke these verses explaining the meaning of 
this stage: 

With pure minds, full of virtue, keen of mind, 

Dispassionate and unregressing, 

Steadfast, ardent, firm, energetic, magnanimous. 

They enter the third stage. 



The Ten Stages 


121 


In the third stage, Refulgence, they contemplate 
The principle of suffering, impermanence, impurity. 

Dissolution, evanescence, momentariness, inefficiency. 

And absence of coming and going, of all that is conditioned. 

They see the conditioned as sickness, accompanied by grief and 
lament, 

Affliction, bound by attraction and aversion, 

An abode of suffering and unhappiness, like blazing fire. 

All this endlessly arising together. 

Disillusioned with all states of being, unattached, 

Single-mindedly seeking enlightened knowledge, 

They see the knowledge of buddhas as inconceivable. 
Unthinkable, incomparable, free from affliction. 

Seeing buddha-knowledge free from all ills. 

They pity those who are helpless, forever destitute, 

Burned by the fi res of passion and folly, 

Minds bound by a hundred miseries in hellish existences. 

They undertake steadfast effort to save those veiled in afflictions. 
Those who are without insight, who have little will. 

Who are deprived of the jewel of the way of enlightenment, 
Following the flow of the mundane whirl, afraid of liberation. 

Seeking knowledge, unattached, acting for the sake of the world, 
They consider how the liberation of the world may be caused — 
It is nowhere but in the unobstructed knowledge of the 
enlightened, 

And the endless knowledge of Buddhas is born of wisdom. 

Reflecting that wisdom comes from learning, 

Enlightening beings strive diligently as learners; 

Day and night, in the cause of learning, doing nothing else. 

They seek the truth as the ultimate goal. 

Collections of jewels and pearls, beloved relatives, 

Sovereignty, endless kinds of cities and fine abodes. 

Spouses and children, agreeable companions — 

All they relinquish without attachment for the sake of truth. 

Head, hands, feet, eyes, flesh, tongue, teeth, ears. 

Heart, blood, bones, marrow. 

They gladly give away, not considering it hard, 

Only considering it hard to get to hear the truth. 



7 2H 


The Flower Ornament Scripture 


It someone should tell them 

He would give a jewel of the Buddha’s teaching 
To anyone who would jump into a blazing fire. 

They would jump in without anxiety. 

For a single phrase of the Teaching they would leap 
From the heavens into a galaxy of fire: 

H ow hard is tins supreme enlightenment of buddhas to attain. 
That is gained by such human suffering? 

They would endure the unremitting pains of hell 

For as long as it takes to attain the knowledge of the seers. 

To say nothing of the mass of pain of the human world — 

They will accept pain for the sake of the supreme Teaching. 

And having heard the Teaching, they think about it reasonably 
And accomplish the four meditations, immeasurable minds, 
Formless trances, and five supreme mystic knowledges. 

But. having mastered them, are not born under their sway. 

Here the bearers of virtue pay honor to myriad buddhas 
And with doubt-free minds listen to the Teaching; 

In this stage they become free front error, purified, 

Like gold treed from dross, undimimshed. 

Here the virtuous ones undertake celestial lordship. 

Powerful, tree from lust. 

Making manifold groups of people virtuous and dispassionate. 
Intent on seeking the qualities of buddhahood. 

Here enlightening beings undertake vigorous effort; 

Having attained a full hundred thousand concentrations. 

They see buddhas’ bodies’ various eminent characteristics. 

And infinitely more qualities, by superlative will. 

“This has been an explanation of the third stage of enlightening 
beings, who seek benefit for all people.” 

Thus having heard of this far-reaching practice, this lofty, eminent 
stage, the enlightening beings were delighted and showered the Buddha 
with flowers. When this teaching was spoken, the oceans and earth 
trembled; beautiful devoted goddesses reveled in the Teaching in song, 
while the gods, overjoyed, showered heavenly jewels on the Buddha and 
said, “A victor who speaks beneficially has arisen, having reached the 
ultimate weal and virtue. We have now heard of the superlative way, the 
supreme conduct of enlightening beings, the stage of the wise, which is 



77/e Ten Stages 


7 29 


hard to get to hear of even in a hundred eons. Speak further, O sage, tor 
the benefit of heaven and earth, of the excellent practice of enlightening 
beings. This crowd of celestials wants to hear the definitive, exhaustive 
truth.” 

Moon of Liberation said to Diamond Matrix, “Heroic speaker, tell 
the enlightening beings of the exalted state of those who enter the fourth 
stage.” 

Diamond Matrix said, “Whoever has thoroughly purified vision 
in the third stage enters the fourth stage. One attains this stage by ten 
entries into the light of the Teaching: by entry into the light through con- 
templation of the realms of beings; by entry into the light through con- 
templation of the realms of the world; by entry into the light through 
contemplation of the realms of phenomena and principles; by entry into 
the light through contemplation of the realm of space; by entry into the 
light through contemplation of the realm of consciousness; by entry into 
the light through contemplation of the realm of desire; by entry into the 
light through contemplation of the realm of form; by entry into the 
light through contemplation of the realm of formlessness; by entry into 
the light through contemplation of the realm of high-minded devotion; 
and by entry into the light through contemplation of the realm of 
inclinations of the magnanimous mind. 

“Here, in this fourth stage, called Blazing, simultaneous with the 
attainment of this stage the enlightening beings are born in the family of 
buddhas, so as to attain the qualities proper to it by means of ten things 
that develop and mature knowledge: by nonregressing will; by ultimate 
unbreakable faith m the three treasures; by contemplation of the origina- 
tion and extinction of conditioned things; by contemplation of the non- 
origination of inherent nature; by contemplation of the formation and 
disintegration of worlds; by contemplation of coming into existence due 
to actions; by contemplation of the mundane whirl and nirvana; by 
contemplation of actions of beings and lands; by contemplation of past 
and future; and by contemplation of nonbeing and nonannihilation. 
Having embodied these ten things that mature knowledge, enlightening 
beings are born in the family of buddhas by attainment of the principles 
that are proper to it. 

“Furthermore, the enlightening beings in this Blazing stage carry on 
examination of the inner body vigorously, with precise awareness and 
mindfulness, getting rid of worldly desire and dejection. They carry on 
examination of the external body vigorously, with precise awareness and 
mindfulness, getting rid of worldly desire and dejection. They do the 
same to internal sensation, external sensation, and internal and external 
sensation, to the internal mind, the external mind, and the internal and 
external mind. They carry on examination of internal phenomena, 
precisely aware and mindful, getting rid of worldly desire and dejection. 
They carry on examination of external phenomena, precisely aware and 



7 30 


The Flower Ornament Scripture 


mindful, getting rid of worldly desire and dejection. They carry on 
examination of internal and external phenomena, precisely aware and 
mindful, getting rid of worldly desire and dejection. 

“The enlightening beings will and strive for the nonarising of bad and 
unwholesome states that have not yet arisen; they initiate vigorous effort, 
commanding the mind and directing it properly. They will and strive 
for the destruction of bad and unwholesome states that have arisen, 
initiating vigorous effort, commanding the mind and directing it prop- 
erly. They will and strive for the arising of good states that have not yet 
arisen, initiating vigorous effort, commanding the mind and directing it 
properly. They will and strive for the stabilization, prevention of loss, 
augmentation, increased production and cultivation, and complete ful- 
fillment of good states that have already arisen, initiating vigorous effort, 
commanding the mind and directing it properly. 

“They develop the basis of mystical power of will combined with 
concentration and exertion, based on detachment, based on dispassion, 
based on extinction, given to relinquishment. They develop the basis of 
mystical power of energy combined with concentration and exertion, 
based on detachment, based on dispassion, based on extinction, given to 
relinquishment. They develop the basis of mystical power of attention 
combined with concentration and exertion, based on detachment, based 
on dispassion, based on extinction, given to relinquishment. They de- 
velop the basis of mystical power of contemplation combined with con- 
centration and exertion, based on detachment, based on dispassion, based 
on extinction, given to relinquishment. 

“They develop the faculty of faith, based on detachment, based on 
dispassion, based on extinction, given to relinquishment. They develop 
the faculty of energy, based on detachment, based on dispassion, based 
on extinction, given to relinquishment. They develop the faculty of 
recollection, based on detachment, based on dispassion, based on extinc- 
tion, given to relinquishment. They develop the faculty of concentration, 
based on detachment, based on dispassion, based on extinction, given to 
relinquishment. They develop the faculty of wisdom, based on detach- 
ment, based on dispassion, based on extinction, given to relinquishment. 

“They develop the power of faith, based on detachment, based on 
dispassion, based on extinction, given to relinquishment. They develop 
the power of energy, based on detachment, based on dispassion, based on 
extinction, given to relinquishment. They develop the power of recol- 
lection, based on detachment, based on dispassion, based on extinction, 
given to relinquishment. They develop the power of concentration, 
based on detachment, based on dispassion, based on extinction, given to 
relinquishment. They develop the power of wisdom, based on detach- 
ment, based on dispassion, based on extinction, given to relinquishment. 

“They develop the branch of enlightenment of mindfulness, based on 
detachment, based on dispassion, based on extinction, given to relin- 
quishment. They develop the branch of enlightenment of investigation 



The Ten Stages 


7 31 


of things, based on detachment, based on dispassion, based on extinction, 
given to relinquishment. They develop the branch of enlightenment of 
energy, based on detachment, based on dispassion, based on extinction, 
given to relinquishment. They develop the branch of enlightenment of 
joy, based on detachment, based on dispassion, based on extinction, 
given to relinquishment. They develop the branch of enlightenment of 
tranquillity, based on detachment, based on dispassion, based on extinc- 
tion, given to relinquishment. They develop the branch of enlighten- 
ment of concentration, based on detachment, based on dispassion, based 
on extinction, given to relinquishment. They develop the limb of en- 
lightenment of equanimity, based on detachment, based on dispassion, 
based on extinction, given to relinquishment. 

“They develop right thought, based on detachment, based on dispas- 
sion, based on extinction, given to relinquishment. They develop right 
seeing, based on detachment, based on dispassion, based on extinction, 
given to relinquishment. They develop right speech, based on detach- 
ment, based on dispassion, based on extinction, given to relinquishment. 
They develop right action, based on detachment, based on dispassion, 
based on extinction, given to relinquishment. They develop right liveli- 
hood, based on detachment, based on dispassion, based on extinction, 
given to relinquishment. They develop right effort, based on detach- 
ment, based on dispassion, based on extinction, given to relinquishment. 
They develop right mindfulness, based on detachment, based on dispas- 
sion, based on extinction, given to relinquishment. They develop right 
concentration, based on detachment, based on dispassion, based on ex- 
tinction, given to relinquishment. 

“Furthermore, all this is due to concern for all beings, due to the 
support of carrying out past vows, due to being led by great compassion, 
due to realization of great kindness, due to being principally focused on 
omniscience, due to being engaged in the full accomplishment of the 
powers, expertise, unique qualities, marks, embellishments, and voice of 
all enlightened ones, due to being in quest of the final supreme truth, due 
to following what is learned of the liberation of the profound teaching of 
buddhas, and due to reflection on the great power of skill in liberative 
means. 

“Moreover, the enlightening beings in the stage of Blazing are freed 
from all points of attachment — to what is considered wealth, what is 
considered one’s own possessions, what is guarded and kept, what is 
thought of, what is ruminated on, what is conceived of, appearing and 
disappearing, aroused by attachment to the ideas of a real body, self, 
being, life, growth, person, personality, mental and physical clusters, 
elements, and sense mediums. Whatever acts should not be done, are 
disapproved by perfect buddhas, and provoke affliction, the enlight- 
ening beings get rid of; whatever acts should be done, are approved by 
perfect buddhas, and are appropriate for provisions for the Path of 
enlightenment, these the enlightening beings take on. 



7 32 


The Flower Ornament Scripture 


“As the enlightening beings increasingly develop the elements of the 
Path accomplished by skill in means and wisdom for the attainment of 
the Path, their minds accordingly become gentle, mild, workable, and 
altruistic, unafflicted, seeking the final ultimate excellence, seeking higher 
knowledge, liberating all beings, obeying and respecting their teachers, 
practicing the teachings as they have learned. They also become grateful 
and appreciative of what has been done for them, and they become 
extremely courageous, easy to live with, honest, gentle, uncomplicated, 
undeluded, free from conceit, easy to talk to, skillfull in grasping the 
speaker’s meaning. Thus the enlightening beings attain patience, self- 
control, and tranquillity. 

“Thus patient, controlled, and calm, they contemplate the elements of 
the Path to purify the higher stages with unremitting vigor, unafflicted 
vigor, unregressing vigor, immense vigor, endless vigor, blazing vigor, 
unequaled vigor, invincible vigor, vigor in developing all beings to 
maturity, vigor in discerning what is instructive and what is not. And 
their mentality becomes more and more purified, their prevailing will 
doesn’t die out, and their clement of zeal blazes; great roots of goodness 
are produced, and they accomplish destruction of worldly defilements. 
All their doubts and uncertainties are cut off, and they accomplish pre- 
sence of mind free from doubt. They also attain joy and serenity. They 
come into the presence of the power of the enlightened and attain 
immeasurable will. 

“To the enlightening beings in this stage of Blazing, many buddhas 
become visible, by great vision and willpower: many hundreds of 
buddhas, many thousands of buddhas, many hundreds of thousands of 
buddhas, many millions of buddhas, many hundreds of millions of 
buddhas, many billions of buddhas, many trillions of buddhas become 
visible to the enlightening beings by great vision and willpower. 
Having seen those enlightened ones, they honor and make offerings 
to them with great zeal, providing useful items such as clothing, food 
and drink, bedding, seat cushions, and medicines; they also provide 
comforts for enlightening beings and pay honor to the religious com- 
munity. These roots of goodness they dedicate to unexcelled complete 
perfect enlightenment. 

“Also they attend those buddhas and respectfully listen to their teach- 
ings, taking them up, remembering them, and putting them into practice 
to the best of their ability. In many cases the enlightening beings go forth 
from home into the tutelage of those buddhas. Their will, purpose, 
devotion, and equanimity are further purified. In this stage of blazing the 
enlightening beings abide in purity of will, purpose, devotion, and equa- 
nimity for many eons, many hundreds and thousands and millions and 
billions and trillions of eons, and their roots of goodness become radiant 
with extreme clarity. Just as gold fashioned by a skilled goldsmith into 
ornaments cannot be outshone by gold that has not been worked, in the 
same way the roots of goodness of enlightening beings in the stage of 
Blazing cannot be outshone by the roots of goodness in the lower stages. 



The Ten Stages 


733 


And just as the light produced from a jewel, light emanating from a 
sphere of completely pure radiance, cannot be outshone by other pure 
lights produced from jewels, and the light cannot be destroyed by any 
wind, water, or ram, in the same way the enlightening beings in this 
stage of Blazing cannot be outshone by enlightening beings in the lower 
stages, and their knowledge cannot be destroyed by the actions of any 
demons or afflictions. 

“Of the four means of salvation, cooperation is predominant in these 
enlightening beings, and among the ten transcendent ways, energy is 
predominant — nonetheless they do practice the others as best they can. 

“This is a summary of the fourth stage of enlightening beings, the 
stage called Blazing. Most of the enlightening beings in this stage are 
celestial sovereigns of the heaven of timely portion, powerful, able to 
remove beings’ view of a really existent body and establish them in right 
insight. Whatever actions the enlightening beings in this stage undertake, 
whether by giving, by kind speech, by beneficial action, or by coopera- 
tion, it is never apart from thoughts of Buddha, the Teaching, the 
Community, enlightening beings, the practices of enlightening beings, 
the ways of transcendence, the powers, expertise, and unique qualities of 
buddhas, up to omniscience consummate in all respects. Why? To be- 
come the best of beings, unexcelled leaders and guides, and ultimately 
omniscient refuges. 

“Those who seek to be thus undertake the appropriate effort, by 
which they instantly attain a billion concentrations, see a billion buddhas 
and recognize their power, shake a billion worlds, go to a billion lands, 
illumine a billion worlds, mature a billion beings, abide for a billion 
eons, penetrate a billion eons past and future, contemplate a billion 
teachings, and manifest a billion bodies, each surrounded by a billion 
enlightening beings. Then enlightening beings with the power of vows, 
by the excellence of their vows, perform countless transformations of the 
body, aura, mystic powers, sphere of operation, voice, conduct, adorn- 
ment, power, resolution, and performances.” 

Then Diamond Matrix spoke these verses describing the meaning of 
this stage: 

Those who have accomplished the third stage, Refulgence, 
Contemplating the deeds of beings, the world, and phenomena. 
With purity of resolution and will, they enter 
The realm of space, the realm of mind, and the triple realm. 

As soon as those of great power attain the stage of Blazing, 

They are born in the family of the Teacher, never to regress. 
Inseparable from the Buddha, the Teaching, and the Community, 
Viewing the inertness of the continuum of birth and death. 

Reflecting on the coming into existence of action that causes the 
world to develop, 



734 


The Flower Ornament Scripture 


On cyclic existence, nirvana, lands, and beings. 

As well as phenomena, past and future, nonextinction and 
nonorigination, 

They grow in the family of the Teacher, acting in accord. 

Having realized these principles, kind and compassionate. 

They contemplate the phenomena of their bodies and minds; 
They contemplate the inner, outer, and both, 

Reflecting on the four points of mindfulness, free from 
attachment. 

From the destruction of evil, having developed good qualities, 
They actualize the four right efforts: 

They develop the four bases of mystic powers, the powers and 
faculties, 

The light of the jewels of the limbs of enlightenment, and thus 
the supreme Path. 

They develop these for the benefit of beings, focusing their minds 
on this, 

Their vow supporting them, with compassion foremost, 

Seeking omniscient knowledge, the field of buddhas, 

Thinking of supreme power and the highest path. 

Steadfast in seeking also the unshakable state of wisdom 
And the supreme buddha-voice of the Teacher, 

The jewel of the profound path and the abode of liberation, 

They develop great means. 

Free from the view of a real body and from all erroneous views, 
Free from ego and possession, from living and gaming. 

In this fourth stage the defilement of attachment 

To the clusters, sense mediums, and elements is removed. 

Whatever actions are condemned by buddhas 
As being conducive to affliction and not beneficial 
These enlightening beings abandon and with purified intent 
Undertake good deeds for the benefit of the world. 

They become gentle in mind, 

Careful, mild, genial, honest, kind, easy to live with; 

Unafflicted, they seek the highest path in quest of supreme 
knowledge. 

Acting for the benefit of the world. 

Respectfully approaching the worthy, wishing to learn, 

They are grateful, easy to teach, not hypocritical. 

Free from pride and guile, equammous and courageous, 

They arouse nonregressing vigor in cultivation. 



The Ten Stages 


735 


Those established in the splendor of this stage 
Have their minds set on pure truth; 

Their zeal blazes, they increase good qualities — 

All defilement, impurity, heedlessness, and doubt vanish. 

The enlightening beings here, the best of people. 

Pay respect to billions of buddhas, hear their teaching, 

And detach from the world to enter it. 

Impossible to spoil, like ornaments of gold. 

The virtuous state of mind, knowledge, expedient practice, 

And the path of purification of the sages in this stage 
Cannot be turned back even by billions of demons. 

Just as the radiance of jewels cannot be leached away by rainwater. 

Those in this stage, worthy of human and celestial respect. 

Become lords of the heaven of timely portion, carrying out 
celestial justice; 

They withdraw beings from the tangle of views and accumulate 
good 

For the sake of enlightened knowledge. 

Full of vigor, they see a billion buddhas, 

Due to concentration, single-minded: 

After that for many eons they carry out beneficial actions, 

Supreme undertakings characterized by knowledge. 

“Children of Buddha, I have explained this fourth stage of enlight- 
ening beings, called Blazing, which is pure and involves the immaculate 
conduct of those with virtue and knowledge.” 

Having thus heard the practice of this excellent stage of the wise, the 
enlightening beings were pleased, delighted by the teaching. Uplifted, 
they showered a rain of flowers in the sky, saying, “Well have you 
spoken, great enlightening one!” The king of gods, with a group of 
celestials, stood in the sky to honor the Buddha, their minds elevated: 
delighted, happy, they made clouds of various glows for the Buddha, 
with pleasing lights. Goddesses in concert sang and played music to offer 
to the Teacher; manifesting such power of enlightening beings, they 
spoke these words: 

At long last is the will of the Sage fulfilled; 

At long last has the Victor attained the emancipation of 
enlightenment. 

At long last is Shakyamum seen in the celestial city. 

Having accomplished human and divine weal. 

At long last are the waters of the ocean stirred, 

At long last is the pure light of the Victor released; 



7 36 


The Flower Ornament Scripture 


At long last do suffering beings become happy. 

At long last is the Teaching of the Compassionate One heard. 

At long last is the great Sage met 

Who has attained the consummation of all virtues, 

Having destroyed the darkness of conceit and heedlessness. 

The great mendicant, worthy, respected. 

Th ose who have honored him are gone to heaven. 

Enjoying many kinds of happiness; 

Those who have honored him put an end to all suffering 
And gain supreme knowledge. 

The Victor is pure as space, 

Undefiled by the world, like a lotus in water. 

Like the polar mountain rising from the sea — 

So honor the Buddha glad in mind. 

Then the wise one Moon of Liberation said to Diamond Matrix, 
“Please tell us the characteristics of the fifth stage.” 

Diamond Matrix said, “Whoever has fulfilled the path of the fourth 
stage enters the fifth stage; one enters the fifth stage by tenfold impar- 
tiality with purity as the focus of the mind: by impartiality of focus on 
the purity of the teachings of past buddhas, by impartiality of focus on 
the purity of the teachings of future buddhas, by impartiality of focus 
on the purity of the teachings of present buddhas, by impartiality of 
focus on purity of conduct, by impartiality of focus on purity of mind, 
by impartiality of focus on purity of removal of views and doubt and 
uncertainty and perplexity, by impartiality of focus on purity of knowl- 
edge of right and wrong paths, by impartiality ot focus on purity of 
knowledge of application and relinquishment, by impartiality of focus 
on purity of the final ultimate discernment and realization ot all the 
elements of enlightenment, and by impartiality of focus on purity of 
perfecting all beings. 

“Furthermore, the enlightening beings who have reached the fifth 
stage, from having cultivated these elements of enlightenment and 
branches of the path, and from having thoroughly purified their intent — 
practicing what is needed for the quest for a higher path in the future, 
being supported by the power of vows, compassionately and kindly not 
abandoning beings, accumulating provisions of virtue and knowledge, 
never ceasing, putting skill in means into operation, seeing the light of 
the later stages, seeking the power of the Buddha, being supported by 
the power of intellect and action and awareness and recollection — attain 
unwavering attention; and doing so, they accurately know as it really is 
what the truth of suffering recognized by sages is, what the truth of the 
cause of suffering is, what the extinction of suffering is, and what the 



The Ten Stages 


737 


truth of its attainment is. They become well versed in conventional 
truth, in ultimate truth, in the truth of characteristics, the truth of dis- 
tinctions, the truth of structure, the truth of substance, the truth of 
becoming, the truth of knowledge of extinction and nonorigination, the 
truth of entry into knowledge of the path; and by having accomplished 
the continuity of accession to the stages of enlightening beings, they 
become well versed in the truth of the accumulation of the knowledge of 
the enlightened. 

‘‘They know the conventional truth from satisfying other beings 
according to their inclinations. They know the ultimate truth by com- 
prehending all in one principle. They know' the truth of characteristics 
from awareness of individual and common characteristics. They know' 
the truth of differentiation from learning the definitions of differentia- 
tions m the Teaching. They know the truth of structure from learning 
the definitions of the clusters, elements, and sense mediums. They know' 
the truth of substance from realizing the pressure of the body and mind. 
They know the truth of becoming from the continuity of realms of 
existence. They know the truth of knowledge of extinction and non- 
origination from the ultimate extinction of all burning torments. They 
know' the truth of entry into the knowledge of the path from the 
accomplishment of nonduahty. By accomplishment of continuity of 
accession to the stages of enlightening beings from perfect awareness of 
all their features, ultimately they know the truth of accumulation of the 
knowledge of the enlightened. This is, however, on the basis of the 
power of knowledge in the process of application, not by ultimate 
exhaustive knowledge. 

“By means of the awareness effected by this knowledge of truths, 
they know m truth that all that is conditional is void, unreal, delusive, 
deceptive, fooling the ignorant. They become all the more compassionate 
toward beings, and the light of great goodwill shines forth. Supported 
by the pow'er of knowledge, with concern for all beings, seeking en- 
lightened knowledge, they examine all conditioned activities, past and 
future. They know' for a fact how the mass of suffering of beings, sprung 
from ignorance and craving for existence from the past, borne along in 
the stream of cyclic existence, never having gotten free from the dwell- 
ing of the physical and mental clusters, increases, and that it has no self, 
no being, no life, no soul, no personality, no self or personal possessions. 
They also know in truth whether or not there is an end, limit, or escape 
from their deluded wishing for the nonexistent future. 

“It occurs to the enlightening beings, ‘How strange and pitiful these 
ignorant, deluded creatures, whose countless bodies have perished, will 
perish, and are perishing, yet even while they are passing away they do 
not give rise to disaffection with the body; they increase the fetters of 
suffering, flowing along in the stream of the mundane whirl, not turning 
back from great danger and trouble, not letting go of the dwelling of the 
body-mind clusters; they do not reject the vipers of the elements, they 



7 38 The Flower Ornament Scripture 

are unaware of the prison of greed for happiness; they do not pull out the 
arrows of pride and views, they do not extinguish the flames of desire, 
hatred, and delusion; they do not disperse the darkness of ignorance; they 
do not evaporate the flood of craving; they do not seek an enlightened 
guide; going along with maniacs, they swim around in the sea of the 
mundane whirl, in the confusion of grasping of various bad thoughts. 
Being without refuge, they fall into intense distress and individually 
experience many pains, such as birth, old age, sickness, death, grief, 
lament, dejection, mental disturbance. For the sake of these beings, who 
are suffering distress, without a leader, without a savior, without a 
refuge, without a reliance, without an island of safety, without direction, 
in the dark, wrapped up in the shell of ignorance, overcome by darkness, 
we alone will gather such stores of virtue and knowledge as will enable 
these beings to be ultimately purified, and finally that they may arrive at 
the state of unimpeded knowledge of those with the ten powers.’ 

“Whatever goodness the enlightening beings undertake with this 
mind which has realized well-considered knowledge, they undertake it 
all for the salvation of all beings, for the benefit of all beings, for the 
happiness of all beings, out of compassion for all beings, so that all beings 
will be free from trouble, for the liberation of all beings, to take care of 
all beings, for the purification of all beings, to lead all beings to freedom, 
for the ultimate nirvana of all beings. 

“The enlightening beings in this fifth stage, the stage Difficult to 
Conquer, become all the more mindful, by not forgetting the nature of 
things; they become wise, by certain knowledge; they become wayfarers, 
by realizing the hidden meanings intended by the scriptures; they become 
conscientious because of protecting self and others; they become stead- 
fast, by maintaining disciplined behavior; they become awake because of 
careful consideration of what is true and what is not; they become 
followers of knowledge because of not being led by others; they become 
followers of wisdom because of skill in expression distinguishing the 
meaningful and meaningless; they become skilled in maturing beings 
because of skill in effecting higher knowledge; they become accomplished 
in mystic knowledge because of skill in accomplishing meditation; they 
become skilled in expedients because of adaptation to the world; they 
become tireless because of accumulation of virtues; they become cease- 
lessly energetic because of seeking knowledge; they become unflagging 
in determination because of having accumulated great kindness and 
compassion; they become devoted to tireless seeking because of being in 
quest of the ten powers, infallible expertise, and unique qualities of 
buddhas; they become imbued with well-accomplished attention because 
of having accomplished buddha-land adornment; they become engaged 
in various good works because of having accumulated the distinctive 
marks and embellishments of buddhahood; they become constantly en- 
gaged in right effort because of seeking the physical, verbal, and mental 
adornments of the enlightened; they become most respectful in conduct 



The Ten Stages 


7 39 


because of listening to all enlightening beings and expounders of truth; 
they become unhindered in mind because of continually traveling through 
the world by the great skill in means of enlightening beings; they be- 
come undistracted at all times because of application of effort to the full 
development of all beings. 

"Thus engaged, the enlightening beings develop people by means of 
charity, kind speech, beneficial action, and cooperation; they develop 
people by showing forms, by revelation of enlightening action, by mak- 
ing clear the greatness of the enlightened, by showing the ills of the 
mundane whirl, by lauding the knowledge of buddhas, and by produc- 
tion of great spiritual manifestations and application to various practices 
and works. 

"The enlightening beings, thus engaged in the development of sentient 
beings, with minds continually following buddha-knowledge, engaged 
in unregressing goodness, intent on the search for supreme truth, practice 
whatever in the world would benefit sentient beings, such as writing, 
teaching, mathematics, sciences of various realms or elements; medical 
sciences; prevention of consumption, epilepsy, and possession; warding 
off poison, zombies, and witchcraft; song and dance, drama, music, 
storytelling, and entertainment; the construction of villages, cities, parks, 
canals, reservoirs, ponds abounding in lotuses, groves producing flowers, 
fruits, and medicines; the discovery of gold, jewels, and other precious 
substances; methods of pointing out the signs of the sun, moon, planets, 
stars, constellations, movements of the earth, omens, dreams, and the 
characteristics of coordination of general and specific actions and forms 
of limbs and parts of the body; points of cultivation of discipline, medi- 
tation, mystic knowledge, the immeasurables and formless states — and 
whatever else is not harmful or injurious, that which is conducive to the 
benefit and well-being of all creatures, that the enlightening beings 
undertake, guided by compassion, to establish them in the way of 
buddh as. 

“To the enlightening beings in this stage, Difficult to Conquer, there 
appear many buddhas, by great vision and willpower — many hundreds 
of buddhas, many thousands, many hundreds of thousands, many mil- 
lions, many billions, many trillions of buddhas. Having seen those bud- 
dhas, the enlightening beings honor and serve them with great resolution, 
providing the necessities of life, also providing comforts for enlightening 
beings and honoring the religious community, and dedicate these roots 
of goodness to unexcelled, complete, perfect enlightenment. The en- 
lightening beings also attend those buddhas and with greatest respect and 
reverence listen to, take up, and remember their teachings and, having 
heard them, apply them as much as possible. 

“Many enlightening beings go forth from society into the tutelage of 
those buddhas and, having gone forth, become holders of learning and 
preachers of the Teaching. Moreover, they become preachers who have 
attained command of the practices they have learned, because of not 



7 40 The Flower Ornament Scripture 

forgetting what they have learned from billions of buddhas over billions 
of eons. 

“The roots of goodness of many eons of the enlightening beings in 
this stage are refined, purified thoroughly, and become more radiant, 
over hundreds and thousands and millions and billions of eons, just as 
gold adorned with jewels becomes brighter, purer, and more radiant. 
Because of accomplishment of the virtues of application of knowledge, 
they also become impeccable in conduct. Just as the light of the sun, 
moon, planets, and stars cannot be diverted by the winds and is not of a 
class with the winds, in the same way the roots of goodness of the 
enlightening beings in the Difficult to Conquer stage, in accord with the 
thought of the skillful, wise, knowing mind, cannot be surpassed by any 
who learn or attain individual liberation, and are not of the same class as 
the worldly. 

“For enlightening beings in this stage the transcendent way of medi- 
tation is paramount, while they practice the rest as best they can. This is 
the stage of enlightening beings called Difficult to Conquer. Most of the 
enlightening beings in this stage become celestial sovereigns of the heaven 
of complete satisfaction, capable, powerful, able to detach beings from 
all false teachers and to establish them in the truth. Whatever acts they 
undertake, whether by giving, kind speech, beneficial action, or cooper- 
ation, it is all never apart from thoughts of Buddha, the Teaching, the 
Community, enlightening beings, the conduct of enlightening beings, 
the ways of transcendence, the stages, the powers, expertise, and unique 
qualities of buddhas, including omniscience complete in all respects. 
Why? Because they want to be the best of beings, unexcelled leaders and 
guides, and ultimately omniscient refuges. 

“Those who seek to be thus undertake the appropriate effort, by the 
energy of which they instantly attain a trillion concentrations, see a 
trillion buddhas and perceive their power, shake a trillion worlds, go to a 
trillion lands, illumine a trillion realms, mature a trillion beings, abide for 
a trillion eons, penetrate a trillion eons past and future, contemplate a 
trillion doctrines, and manifest a trillion bodies, each appearing sur- 
rounded by a trillion enlightening beings. 

“Beyond that, enlightening beings with the power of vows, by the 
excellence of their vows, perform countless transformations of body, 
aura, mystic powers, vision, sphere of operation, voice, conduct, adorn- 
ments, power, resolution, and performances.” 

Then Diamond Matrix spoke these verses describing this stage: 

Thus purified in the excellent practices of the fourth stage, 

They contemplate the equality of the buddhas of past, present, 
and future — 

In conduct, mental attainment, purity of the Path, 

And freedom from doubt — and enter the fifth stage. 



7 41 


The Ten Stages 

Their bow is recollection, their arrows the spiritual faculties, 
undeflected; 

Their horses the right efforts, the bases of mystic power their 
chariot. 

The five powers their armor, which no bandits can break 
through; 

Heroic, never retreating, they enter the fifth stage. 

Clothed in conscience and modesty, wise, with the fragrance of 
pure conduct. 

With the garland of the elements of enlightenment, the unguent 
of high meditation, 

With excellent methods adorned by wisdom and reflection, 
Entering the garden of mental command, they come to this fifth 
stage. 

The four bases of mystic power their feet, pure mindfulness their 
necks, 

Noblest kindness and compassion their eyes, lofty wisdom their 
teeth, 

The roar of selflessness overcoming the thieving afflictions. 

The human lions, equanimous, wise, enter this fifth stage. 

Having attained this excellent fifth stage, 

They further cultivate the luster of the pure path: 

With a pure intent, to attain buddhahood, 

They think of compassion and kindness, without distress. 

By gathering stores of virtue and higher knowledge. 

By many means they observe the range of the stages. 

Mindful of the power of the Buddha, imbued with intelligence 
and reason, 

They contemplate the four truths completely. 

They delve into the ultimate truth, the conventional truth. 

The truth of characteristics, of distinctions, and structure, 

The truth of substance, of the tainted and annihilation. 

The truth of the Path, up to the truth of the unobstructed. 

Yet though their subtle discernment seeks the truth 
They do not attain highest unobstructed liberation; 

Still, by great knowledge and application they surpass 
All virtues of which worldlings are capable. 

Thus having developed veritable discernment of truth, 

They know the conditioned is unreal by nature and valueless. 



142 The Flower Ornament Scripture 

They gam the light of compassion and kindness of buddhas yet 
more. 

Seeking enlightened knowledge for the benefit of sentient beings. 

They observe the past and future of the conditioned. 

Those shrouded in the darkness of delusion, caught up in 
suffering, 

And rescue worldlings bound to this mass of suffering, 

Though they are without self or soul and equal to grass and trees. 

“Because of two simultaneous afflictions are you reborn, 

Past, present, and future; you find no end to suffering.” 

They see these people are lost, not turning back 

From the mundane whirl, though it has no being of its own. 

Dwelling in the clusters, with the serpents of the senses. 

Infested with errant views, hearts burning with fire, shrouded in 
darkness. 

Sunk in a flood of craving through lack of insight. 

Without the guidance of Buddha, they are stranded in the sea of 
suffering. 

Knowing this, enlightening beings strive yet more diligently. 
Undertaking the liberation of all sentient beings: 

They become mindful, discerning, intent, steadfast; 

They become conscientious, hence awake and full of wisdom. 

They do not cease their accumulation of virtue and higher 
knowledge; 

Without weariness or laxity seeking power. 

They develop lands, features, and voices of buddhas 
Unceasing, all their deeds being for the weal of the living. 

In order to mature people, they establish arts and skills — 

Writing, printing, mathematics, medical sciences, 

Exorcism, antidotes, curing, 

Establishing excellent education, compassionate, kind, intelligent. 

Witty in the finest song and dance, they build delightful places — 
Canals, parks with flowers and fruits, places to sit, 

Doing many things for the pleasure of beings. 

Even revealing many kinds of treasure troves. 

Mastering observation of the movements of celestial bodies and 
earth 



The Ten Stages 


743 


As well as physiognomy, 

They accomplish formless meditations, mystic knowledges, and 
the immeasurables, 

Desiring well-being and happiness for the world. 

Arriving in the Difficult to Conquer stage, practitioners of higher 
wisdom 

Serve billions of buddhas and hear their teaching: 

Their goodness and heart become more radiant, 

Like gold sprinkled with jewels. 

As the jewel palaces of the constellations 

Are not swept away by the wind, so are enlightening beings 

Unaffected while working in the world for beings’ sake, 

Like lotuses to which water does not cling. 

In this stage, those experienced lords of contentment 
Destroy the actions of false teachers, the abodes of manifold 
views. 

All the good they do is in the cause of enlightened knowledge, 
Wishing to become saviors of beings, rich in the ten powers. 

Arousing superior energy, unflagging, 

They serve a trillion buddhas; 

Having attained concentration, they shake a trillion worlds. 
Bearing the undertakings of the virtuous. 

“Thus have enlightening beings, excellent guardians of the living, 
told of the fifth stage, called Difficult to Conquer, in myriad different 
ways.” 

Having heard of the superior practice of this exalted stage of the wise, 
the host of enlightening beings, delighted, showered flowers and sprinkled 
the Buddha with sublime jewels radiating pure light, uttering praise. A 
hundred thousand celestial beings in the sky, pleased, scattered exquisite 
varicolored celestial jewel dust on the Buddha, presenting incense, gar- 
lands, perfumes, parasols, decorative banners and pennants, and orna- 
mental crescents. The commanding lord of the celestials, along with all 
heavenly hosts, hovering in the empyrean, well pleased and serene, 
showered clouds of jewels in offering to the Victor, urging the enlight- 
ening beings to speak. A thousand goddesses in the sky sang pleasantly 
and played music, singing as with one voice in praise of the Buddha, 
destroyer of the fire of afflictions: 

Empty nature quiescent, all things are signless, 

Equal to space, beyond discriminating thought, totally pure; 



7 44 


The Viewer Ornament Scripture 

Beyond motion or stillness, beyond philosophy, all equal m 
suchness. 

By their suchness, the essence of things is beyond thought. 

Those who understand all things thus 
Are unmoved by existence or nonexistence: 

With compassion for the world, striving for liberation. 

They are offspring of Buddha, born from the Teaching. 

They practice generosity without concern for appearances. 

With well-disciplined minds, fundamentally tranquil, extremely 
calm: 

They tolerate what is made in the world, knowing the imperi- 
shable truth; 

They are endowed with vigor and strength, detached from all 
things. 

Having fully entered into meditation, exhausted afflictions, they 
are purified; 

Knowing all things, they are centered in primordial emptiness. 
Rich m knowledge and practical power, they are always devoted 
to the welfare of the world, 

For they are great beings, offspring of Buddha, having extingu- 
ished all evil. 

Having uttered a thousand such songs, those beautiful goddesses hovered 
m the sky silently gazing at the Buddha, serene, enraptured with admira- 
tion for the Teaching. Moon of Liberation said, continuing, to Diamond 
Matrix, “What are the characteristices of attainment of the next stage 
after this fifth one?” 

The enlightening being Diamond Matrix said, “Those who have 
thoroughly fulfilled the path of the fifth stage of enlightening beings 
enter into the sixth stage. They enter by way of ten equalities of things: 
by the equality of signlessness of all things; by the equality of nonorigi- 
nation of all things; by the equality of absence of characteristic marks of 
all things; by the equality of nonbirth of all things; by the equality of 
detachment of all things; by the equality of primordial purity of all 
things; by the equality of nonconceptuality of all things; by the equality 
of all things in neither coming nor going; by the equality of all things in 
being like illusions, dreams, reflections, echoes, the moon’s image in the 
water, or apparitions; and by the equality of nonduality of existence and 
nonexistence of all things. Thus observing all things in terms of their 
intrinsic nature and according with it without opposition, they attain the 
sixth stage of enlightening beings, the stage of Presence. But this is only 
by penetrating conformative tolerance; they have not yet attained the 
tolerance of the nonorigination of things. 



The Ten Stages 


7 45 


“Thus understanding all things in their intrinsic nature, enlightening 
beings, all the more guided by compassion, commanded by great com- 
passion, in order to completely fulfill great compassion, observe the 
formation and disintegration of the world. While observing the for- 
mation and disintegration of the world, it occurs to them, ‘The origins 
of worldly ways are all due to attachment to self. In those who have no 
attachment to self the development of worldly ways does not take place.’ 

“It also occurs to them. ‘These beings, intellectually infantile, attached 
to their selves, covered by the blinders of nescience, seeking existence 
and nonexistence, thinking illogically, gone on a wrong path, acting 
perversely, accumulate conditioned states of good, bad, and immobility. 
The mental seed conceived and planted by those conditioned states, 
imbued with taint and grasping, leads to future birth, old age, and death, 
coming into being as a result of renewed existence. In the field of action, 
in the darkness of ignorance, with the moisture of craving and the flow 
ot egotism, the net of views grown, the sprouts of name and form 
appear. Having appeared, they grow, and, name and form having de- 
veloped, the five senses become operative. F : rom the intercourse of the 
operative senses comes contact. From the intercourse of contacts comes 
sensation. After sensation there is desire; thence craving and grasping 
grow. Once grasping is developed, becoming comes into existence. Once 
becoming has come into existence, the five clusters emerge. The five 
clusters having emerged, they progressively deteriorate in the five courses 
of existence. Having deteriorated, they disintegrate. From deterioration 
and disintegration there is anguish. Caused by anguish, all troubles of 
sadness, lament, pain, and dejection arise together. And yet there is no 
one who collects these. Of their own nature, spontaneously they dis- 
integrate; there is no one who disintegrates them.' 

“In this way enlightening beings examine interdependent origination 
in order of progression. They think: ‘Not knowing the truth in the 
highest sense is called ignorance. The fruit of action fashioned by igno- 
rance is conditioning. The initial mentation based on conditioning is 
consciousness. The four grasping clusters arising together with con- 
sciousness are name and form. The development of name and form is the 
six sense mediums. The conjunction of the sense faculties, objects, and 
consciousnesses is tainted contact. Born together with contact is sen- 
sation. Clinging to sensation is craving. Craving develops into grasping. 
Tainted action issuing from grasping is becoming. The outcome of 
action is birth, the emergence of the clusters. The development of the 
clusters is old age. The disintegration of the aged clusters is death. The 
mental anguish of the dying, the disintegrating, who are deluded and 
attached, is grief; crying out in grief is lament; in the five senses it is pain; 
in the vision of the mind it is dejection. The coming into being ot much 
pain and dejection is torment. Thus this whole mass of suffering, this tree 
ot suffering, grows, without any agent or knower.’ 

“They also think, ‘From attachment to an agent, actions are cognized — 



7 46 


The Flower Ornament Scripture 


where there is no doer, doing cannot, in the ultimate sense, be found 
either.’ They also think, ‘All that is in the world is only mind. These 
twelve elements of becoming analyzed and explained by the Buddha are 
also all based on one mind. Why? Whenever the mind is aroused with 
desire for a thing, that is consciousness, and the “thing” is conditioning. 
The delusion of conditionings is ignorance. Name and form arc born 
together with the ignorant mind. The development of name and form is 
the six sense mediums. Connected with the six mediums is contact. Born 
together with contact is sensation. Obsession with sensation is craving. 
The unrelenting seizing of what is picked up by craving is grasping. The 
conjunction of these elements of existence is becoming. The emergence 
of becoming is birth. The full development of birth is old age. The end 
of old age is death.’ 

“The ignorance there tends to produce two kinds of effects: as an 
object, it confuses beings, and it provides a cause for the development of 
conditioning. Conditionings also tend to produce two kinds of effects: 
they manifest future development and provide a cause for the emergence 
of consciousness. Consciousness also tends to produce two kinds of effects: 
it makes the continuity of existence and also provides cause for the 
development of name and form. Name and form also tend to produce 
two kinds of effects: they make mutual support and also provide cause 
for the development of the six sense mediums. The six sense mediums 
also tend to produce two kinds of effects: they show the differentiation 
of their own spheres and provide cause for the emergence of contact. 
Contact also tends to produce two kinds of effects: it contacts objects and 
provides cause for the emergence of sensation. Sensation also occasions 
two kinds of effects: it effects reception of the desired, of that which is 
not desired, and of that which is neither, and it also provides cause for the 
emergence of craving. Craving also occasions two kinds of effects: it 
creates intense desire for desirable things and provides cause for the 
emergence of grasping. Grasping also occasions two kinds of effects: it 
creates bondage by afflictions and provides cause for the emergence of 
becoming. Becoming also occasions two effects: it creates a tendency 
toward other courses of existence and provides cause for the emergence 
of birth. Birth also occasions two effects: it produces the emergence of 
the clusters and provides cause for old age. Old age also occasions two 
effects: it produces changes in the faculties and provides the cause for 
meeting in death. Death also occasions two effects: it destroys the com- 
pounded and causes continuation through lack of perfect knowledge. 

“Therein, ‘conditionings grounded on ignorance’ means the con- 
tinuation and support of conditionings by ignorance as a cooperating 
cause. ‘Consciousness grounded on conditionings’ means the continuation 
and support of consciousness by conditioning as a cooperating cause. 
‘Name and form grounded on consciousness’ means the continuation 
and support of name and form by consciousness as a cooperating cause. 
‘The six sense mediums grounded on name and form’ means the con- 



The Ten Stages 


747 


tinuation and support of the six sense mediums by name and form as a 
cooperating cause. ‘Contact grounded on the six sense mediums’ means 
the continuation and support of contact by the six sense mediums as a 
cooperating cause. ‘Sensation grounded on contact’ means the continua- 
tion and support of sensation by contact as a cooperating cause. ‘Craving 
grounded on sensation’ means the continuation and support of craving 
by sensation as a cooperating cause. ‘Grasping grounded on craving’ 
means the continuation and support of grasping by craving as a co- 
operating cause. ‘Becoming grounded on grasping’ means the continua- 
tion and support of becoming by grasping as a cooperating cause. ‘Birth 
grounded on becoming’ means the continuation and support of birth by 
becoming as a cooperating cause. ‘Old age and death grounded on birth’ 
means the continuation and support of old age and death by birth as a 
cooperating cause. 

“The extinction of conditionings due to the extinction of ignorance 
means the stilling and nonestablishment of conditionings due to the 
nonexistence of ignorance as a cooperating cause. The extinction of 
consciousness due to the extinction of conditionings means that without 
conditionings as a cooperating cause, consciousness is stilled, unsupported. 
The extinction of name and form due to the extinction of consciousness 
means that without consciousness as a cooperating cause, name and form 
are stilled, unsupported. The extinction of the six sense mediums due to 
the extinction of name and form means that without name and form as a 
cooperating cause, the six sense mediums are stilled, unsupported. The 
extinction of contact due to the extinction of the six sense mediums 
means that without the six sense mediums as a cooperating cause, contact 
is stilled, unsupported. The extinction of sensation due to the extinction 
of contact means that without contact as a cooperating cause, sensation is 
stilled, unsupported. The extinction of craving due to the extinction of 
sensation means that without sensation as a cooperating cause, craving is 
stilled, unsupported. The extinction of grasping due to the extinction of 
craving means that without craving as a cooperating cause, grasping is 
stilled, unsupported. The extinction of becoming due to the extinction 
of grasping means that without grasping as a cooperating cause, becoming 
is stilled, unsupported. The extinction of birth due to the extinction of 
becoming means that without the cooperating cause of becoming, birth 
is stilled, unsupported. The extinction of old age and death due to the 
extinction of birth means that without the cooperating cause of birth, 
old age and death are stilled, unsupported. 

“Ignorance, craving, and grasping are the continuation of the course 
of affliction. Conditioning and becoming are the continuation of the 
course of action. The rest are the continuation of the course of suffering. 
The preceding and the succeeding annihilated by analysis, these courses 
are cut off. Thus these three courses — affliction, action, and suffering — 
have no self and have nothing to do with anything pertaining to self; 
becoming and decaying, it is all in essence like a hollow reed. 



7 48 


The Tlower Ornament Scripture 


“Also, what arc called conditionings grounded on ignorance are con- 
nected to the past; consciousness up to sensation are connected to the 
present; craving up to becoming are connected to the future. Henceforth 
there is continuation of this. The extinction of conditionings due to the 
extinction of ignorance is the cutting off of their connection — the same 
is true of the rest. 

“Furthermore, the state of triplex suffering is due to these twelve 
elements of becoming. Therein, ignorance, conditioning, up to the six 
sense mediums are the suffering that is due to conditionality; contact and 
sensation arc the suffering that is due to pain; the rest of the elements of 
becoming are the suffering that is due to disintegration. The extinction 
of conditionings due to the extinction of ignorance is the cutting off of 
the triplex suffering. The same is so of the rest. 'Conditionings grounded 
on ignorance’ means the nature of conditioning being produced by 
causal relations; the same is so of the rest. The extinction of conditioning 
due to the extinction of ignorance means the nonexistence of condition- 
ing; this is so of the rest too. ‘Conditionings grounded on ignorance' 
means attachment to origination; 'the extinction of conditioning due to 
the extinction ofignorance’ means attachment to annihilation. This is so 
of the rest too. 'Conditionings grounded on ignorance’ is viewing it 
according to existence, and this is so of the rest too. The ‘extinction of 
conditionings due to the extinction of ignorance’ is viewing it according 
to annihilation, and this is so of the rest too. 

“Enlightening beings contemplate interdependent origination in these 
ten patterns, forward and backward: that is, in terms of the interconnec- 
tion of the elements of becoming, in terms of being all together in one 
mind, in terms of differentiation of one’s own action, in terms of in- 
separability, m terms of the procession of the three courses of affliction, 
action, and suffering, in terms of the connection of past, present, and 
future, in terms of accumulation of the three kinds of suffering, in terms 
of production by causes, in terms of attachment to origination and 
annihilation, and in terms of contemplation ofbecoming and annihilation. 

“Enlightening beings thus contemplate interdependent origination in 
ten patterns; because of contemplating it in terms of being without self, 
without being, without soul, without person, inherently empty, without 
doer or subject, the door of emptiness and liberation becomes manifest 
to them. Because of the nullity of own-being of these elements of be- 
coming, being in the presence of ultimate liberation, no sign of any thing 
occurs to them. In those who have thus entered into emptiness and sign- 
lessness, no desire whatsoever arises, except, led by great compassion, for 
the full development of sentient beings; thus the door of liberation of 
wishlessness becomes manifest to them. Causing these three doors of 
liberation to become manifest, they leave behind the ideas of self and 
other, of agent and perceiver, of being and nonbemg. All the more, filled 
with compassion, they work to perfectly attain the elements of en- 
lightenment which they have not yet attained. 



149 


The Ten Stages 

“The enlightening beings think, ’That which is fabricated goes on 
because of linkage — without linkage it does not proceed; the fabricated 
goes on because of assemblage — without assemblage it does not go on. 
Having recognized the many ills and bad effects of the fabricated states 
of conditioning, we should cut oft this linkage, this assemblage. But we 
should not go to the ultimate cessation of the created, tor the sake of the 
full development of sentient beings.’ This abode of transcendent wis- 
dom, encountered by enlightening beings examining the many ills of 
fabricated conditioned states, by nature without inherent existence, un- 
born and not annihilated, is called the presence of unattached knowl- 
edge; it is realized by undertaking great compassion and not abandoning 
duty to living beings, by merging with its light. Endowed with such 
knowledge, illumined by transcendent wisdom, they bring together the 
cooperating causes conducive to the elements of enlightenment, but they 
do not abide in the created state. They also observe the essential nullity 
of conditioned states, but they do not settle down in that, because they 
have not yet completely fulfilled the elements of enlightenment. 

“The enlightening beings in this stage, the stage of Presence, realize 
the concentration of enlightening beings called ‘entry into emptiness.’ 
They attain absorption in emptiness of inherent nature, emptiness of 
ultimate reality, supreme emptiness, great emptiness, emptiness of union, 
emptiness of production, nonconceptual emptiness according to reality, 
emptiness of concern, emptiness of disconnection and nondisconnection. 
With these ten doors of concentration on emptiness in the forefront, a 
hundred thousand doors of concentration on emptiness become manifest 
to them, and so do a hundred thousand doors of concentration on sign- 
lessness and a hundred thousand doors of concentration on wishlessness. 

“Furthermore, the enlightening beings in this stage of Presence fully 
develop unbreakable intent, certain intent, good intent, profound intent, 
unretreating intent, unrelenting intent, pure intent, endless intent, intent 
to seek knowledge, intent to perfectly unite means and wisdom. These 
ten intents of enlightening beings lead to the enlightenment of buddhas; 
the enlightening beings become courageous and do not retreat before 
verbal opposition; they enter the stage of knowledge; they give up the 
stages of listeners and individual illuminates, being wholly directed 
toward buddha-knowledge. They also become immune to the doings of 
demons and afflictions, and become firmly established in the light of 
enlightening beings. They also become fully imbued with the practices 
of the principles of emptiness, signlessness, and wishlessness, and they 
become one with the contemplations of means and wisdom, and they 
become filled with the elements of enlightenment. 

“In the enlightening beings in this stage of Presence, the abode of 
transcendent wisdom becomes paramount, and they attain the third 
acceptance of these principles, that of keen accord, by following them 
without opposition. 

“To the enlightening beings in this stage many buddhas become 



7 50 


The Flower Ornament Scripture 


visible, by great vision and willpower — many hundreds of buddhas, 
many thousands, hundreds of thousands, millions, billions, trillions of 
buddhas. Having seen these buddhas, with great zeal they pay honor 
and respect to them, providing them with offerings of food, clothing, 
bedding, medicines, and other furnishings, and also bring comforts for 
enlightening beings, and also honor the religious community. They 
dedicate all these roots of goodness to perfect enlightenment. They also 
attend those buddhas and listen to their teachings in person with great 
respect and appreciation of their rarity, taking up the teachings and 
remembering them. Having heard the teachings, they practice them by 
means of true application, wisdom, knowledge, and illumination, and 
effectively preserve them in action. They reach further into the store of 
teachings of the enlightened. 

“The roots of goodness of the enlightening beings in this stage of 
Presence become more and more radiant over many eons, over hun- 
dreds, thousands, millions, billions, trillions of eons. Just as gold covered 
with jewels becomes even more radiant, so do the roots of goodness of 
enlightening beings in this stage, cultivated by expedient means and 
wisdom, become all the more radiant. They also become more and more 
tranquil and imperturbable. Just as moonlight refreshes and delights 
people and cannot be diverted by the four winds, in the same way those 
roots of goodness of enlightening beings in the stage of Presence quench 
the fires of afflictions of countless beings and make them refreshed and 
happy, and those roots of goodness cannot be diverted by the four 
demons. 

“Among the ten transcendent ways, transcendent wisdom is para- 
mount in these enlightening beings, but they also practice the others as 
best they can. This is a brief summary of the sixth stage of enlightening 
beings, called the stage of Presence, most of the enlightening beings 
in which are masters of emanation, expert and powerful in stopping 
people’s conceit, skilled in drawing people away from the conditions 
of pride and arrogance. They cannot be distracted by the interrogations 
of all listeners. They are skilled in introducing beings into interdepen- 
dent origination. Whatever actions they undertake, whether by giving, 
or by kind speech, or by beneficial action, or by cooperation, all of it is 
never apart from thoughts of Buddha, the Teaching, the Community, 
enlightening beings, the practice of enlightening beings, the transcendent 
ways, the stages, the powers, expertise, and unique qualities of buddhas, 
including omniscience complete in all respects. Why? To become the 
best of beings, unexcelled leaders and guides, and ultimately omniscient 
refuges. 

“Those who seek to be thus undertake the appropriate effort, by 
which exertion they instantly attain a hundred trillion concentrations, 
see a hundred trillion buddhas and recognize their power, shake a hun- 
dred trillion worlds, go to a hundred trillion lands, illumine a hundred 
trillion worlds, mature a hundred trillion beings, remain for a hundred 



The Ten Stages 


751 


trillion eons, penetrate a hundred trillion eons past and future, contem- 
plate a hundred trillion doctrines, manifest a hundred trillion bodies, 
each body manifesting a company of a hundred trillion enlightening 
beings. Beyond that, enlightening beings with the power of vows per- 
form, by the excellence of their vows, countless transfigurations of body, 
aura, mystic powers, vision, sphere of operation, voice, conduct, adorn- 
ment, power, resolution, and performance.” 

Then the great enlightening being Diamond Matrix uttered these 
verses describing this stage: 

Having fulfilled the practice of the path of the fifth stage. 

Realizing knowledge of the signlessness, formlessness, and 
birthlessness of things, 

Knowledge of their nonorigination, primordial purity, and 
inexpressibility, 

Thus enlightening beings enter the sixth stage. 

The objective eye tracing phenomena consistently 

Without rejection or attachment, without false ideas. 

Knowing them to be of the nature of illusion, apart from being 
and nonbeing. 

Enlightening beings enter the higher sixth stage. 


Stable in keen accord, full of knowledge and power. 

They observe becoming and decay in all worlds. 

The becoming of the world is in essence the becoming of the dark 
of delusion; 

When that delusion is destroyed, becoming is nonexistent. 


They contemplate conditional creation, ultimately empty, 
Without contradicting the causal relations of action or the 
function of names; 

Knowing in truth action has no agent, 

They look upon the fabricated as like dense clouds, without will. 


Not knowing the truth in the highest sense is ignorance; 

Action and consciousness are the results thereof; 

Then, born together based on consciousness are name and form; 
Thus all come into being, the whole mass of suffering. 


They realize the three realms are only mind — 

And the twelve elements of becoming are in one mind, 

Born of desire and produced by the mind; 

Thus extinction and becoming, too, are distinctions of the mind. 



752 


The Flower Ornament Scripture 


The function of ignorance is dual; it creates delusion, 

And in delusion also provides a cause for sensations; 

And so on, up to old age, degeneration, and death — 

The production of all suffering from this has no end. 

It cannot be cut off under conditions of ignorance, 

But having stopped this continuous production, all ceases 
completely — 

Delusion, craving, and grasping are the courses of affliction; 
Action and becoming are conditionings, the rest are suffering. 

From delusion to the sense mediums is suffering due to 
conditionality. 

Contact and the development of sensation are suffering due to 
painfulness. 

The rest of the elements are suffering due to degeneration; 

It their development is stopped, that suffering has no self. 

The forerunners are ignorance and conditioning; 

Consciousness and sensation operate m the present; 

Craving, becoming, and suffering take place in the future; 

Those who observe unattached cut off their inception and 
progress. 

The condition of delusion creates bondage; 

The end of bondage is the extinction of conditions . 

The production of result by cause does not happen without cause; 
Enlightened knowledge sees it as void of inherent existence. 

Following delusion is the cause and force of becoming; 

Opposing it, all becoming is cut off by the annulment of the 
cause. 

Those with unattached minds observe in ten ways 
The profound interrelation of one thing and another. 

Intention, the elements of becoming, and the locus of action 
Are inseparable in the forefront of the three courses: 

Unoriginated and unperishing is the procession of conditions. 

The cause and destruction of the three forms of suffering, origin 
and extinction. 

Thus do enlightening beings comprehend interdependent 
origination — 

Like illusion, unreal, without knowing or doing, 

Like a dream, like a reflection, void of intrinsic being, 

Like the mirage of the ignorant and deluded. 



The Ten Stages 


7 53 


Whoever meditates thus rests in the emptiness of the wise; 

They realize this signlessness of conditions: 

Knowing they’re completely unreal, they have no wishes, 

But they go on living out of compassion for beings. 

Thus having accomplished this door of liberation, the great beings 
Are even more compassionate in mind and seek the qualities of 
buddhahood. 

Observing the fabricated is a matter of conjunction. 

They become more diligent, replete with many virtues. 

Having fulfilled myriad concentrations in emptiness. 

As well as signless and wishless liberation. 

Their wisdom and conformative acceptance increase. 

And their freedom and knowledge mature. 

They also serve many buddhas resolutely 
And practice the Way in the buddhas’ tutelage. 

Attaining the treasury of Buddha teachings, they propagate roots 
of goodness 

Like gold encrusted with jewels. 

As moonlight refreshes the minds of people in the world 
Undeflected by the four winds, 

The light of enlightening beings, overcoming the path of demons. 
Quenches the burning of afflictions of those suffering from pain. 

Having reached this stage, they become celestial monarchs. 

Adept at emanation, destroyers of conceit. 

Whatever they do on the path of knowledge 
Is insuperable, steadfast, beyond the path of listeners. 

Seeking, the enlightening beings, imbued with vigor. 

Having attained a hundred trillion consummate concentrations. 

See in an instant the buddhas in the ten directions 
Blazing like the sun in the midsummer sky. 

“Here I have told of the sixth stage of great beings, the stage of Presence, 
which is profound, hard to see, hard for listeners and self-conquerors to 
know.” 

Now the crowd of celestials, exhilarated, showered clouds of various 
lights and uttered sweet words full of supreme pure joy, praising the 
supremely acute mind, master of knowledge, imbued with a hundred 
virtues, excellent in conduct, blissful, benefactor of the world, one of 
the lotuses of humanity. The great gods traversing the sky showered 
sublime immeasurable light on the best of humans, and clouds of fra- 



7 54 


The Flower Ornament Scripture 


grance of supreme beauty, to destroy afflictions. The host of celestials 
spoke in sweet, pleasing, beautiful voices of how they had gained su- 
preme benefit on hearing the explanation of this stage. The goddesses, 
delighted, playing sweet music, spoke in praise of this eminent practice, 
by the power of Buddha: 

Best in conduct among the wise. 

Tamers of the tamed, benefactors of the world, 

Having transcended the world, 

They act in the world, showing the subtle. 

They manifest various bodies. 

All the bodies one with the essence of things; 

Peaceful, uncontentious, 

They speak without the idea of having said even a syllable. 

They go to a hundred lands and pay respect to the Guides, 

Those who are most worthy of honor, 

Having given up their concept of a land, 

Being masters of knowledge. 

They fully develop beings. 

Yet have no concept of self or other. 

They accumulate highest goodness, 

Yet have no attachment to accumulation of good. 

Having seen the world burning 
With desire, hatred, and delusion, 

They get rid of all concepts 

And out of compassion undertake higher efforts. 

The gods and goddesses, having offered their splendid song, became 
silent, enraptured, all gazing at Buddha. "This assembly is calm,” they 
said to the enlightening being; “tell us the features of the seventh stage, 
abode of virtues.” 

The enlightening being Diamond Matrix said, “Any enlightening 
beings who have thoroughly fulfilled the course of the sixth stage come 
to the seventh stage. They gam access to the seventh stage by means of 
ten kinds of special undertaking in the Path which are accomplished by 
skill in means, transcendent wisdom, and knowledge. What are these 
ten? They develop a mind well trained in focus on emptiness, signless- 
ness, and wishlessness, yet they collect great provisions of virtue and 
knowledge. They enter into the selflessness, absence of being, absence 
of soul, absence of individuality, and absence of personality in all things, 
yet they do not give up the production of the tour immeasurables — 
immeasurable kindness, compassion, joy, and equanimity. They perform 



The Ten Stages 


7 55 


transcendent practices to increase virtuous ways, yet they do not cling to 
anything. They become detached from everything in the world, yet they 
produce arrays of adornments for the world. They become ultimately 
calm and tranquil due to removal from the fires of afflictions, yet they 
undertake to accomplish the extinction of the flames of afflictions of lust, 
hatred, and delusion of all beings. They realize the nonduality of essence 
of being and nonbeing, all things being like illusions, mirages, dreams, 
reflections, echoes, apparitions, yet they put into effect resolution in in- 
numerable different deeds and works. They have cultivated the percep- 
tion that all lands and paths are equal to space, yet they undertake the 
adornment of buddha-lands. They arrive at the nature of all buddhas as 
being fundamentally and essentially the reality-body, yet they undertake 
the production of the adornments of the marks of distinction and em- 
bellishments of the physical body of a buddha. They grant that the voice 
of the buddha is unutterable, free from sound, and by nature ultimately 
silent, yet they undertake the production of pure arrays of all different 
tones to communicate with all beings. In a single instant they enter 
buddhas’ awareness of past, present, and future, yet they enter into dis- 
tinctions of various appearances, ages, and reckonings by discernment of 
beings’ minds. By these ten kinds of special undertaking on the Path, 
accomplished by skill in means, wisdom, and knowledge, enlightening 
beings enter the seventh stage; and they are said to be in this stage by 
virtue of the manifestation of the practice of these undertakings. 

“Enlightening beings in this seventh stage penetrate infinite realms of 
beings, unlimited acts of guidance by which buddhas develop beings, 
infinite networks of worlds, infinite purification of buddha-lands by the 
enlightened ones, the infinite variety of phenomena, the infinite realiza- 
tion of knowledge of buddhas, the unlimited methods of calculating 
ages, the buddhas’ immeasurable awareness of past, present, and future, 
the infinite differences in beings’ interests, the infinite variety of mani- 
festations of the material body of buddhas, the infinite variety of mental 
dispositions and faculties of beings, the infinite gladdening of the stream 
of beings by the utterances of the buddhas, the infinite variety of mental 
actions of beings, the buddhas’ infinite following of the progress of 
knowledge, the infinite variety of application to the way of emancipa- 
tion of the vehicle of listeners, the infinite manifestations of teachings of 
the Path of the buddhas, the infinite consummation of the attainment of 
the vehicle of individual illuminates, the infinite teachings of ways of 
ingress into the profound knowledge of the buddhas, the infinite appli- 
cation of enlightening beings to the conduct of enlightening beings, and 
the buddhas’ infinite teachings of entry into the assembly of the Great 
Vehicle. 

“It occurs to the enlightening beings that the spheres of the buddhas, 
those who have realized Thusness, the perfectly enlightened ones, are 
infinite and could not be counted even in hundreds of millions of billions 
of trillions of eons, and that they themselves should develop these spheres 



156 The Flower Ornament Scripture 

of buddhas and fulfill them, effortlessly, without vain thought, without 
false discrimination. 

“Thus with perspicacious mystic knowledge, continuous application, 
replete with skill in means and wisdom, they become well established in 
these special undertakings on the Path, by unshakable application. While 
undertaking the accomplishment of the Path, they do not leave it for 
a moment; even while walking, standing, sitting, reclining, and even 
sleeping they are devoted to the accomplishment of knowledge. They 
are free from all obstruction, they maintain proper conduct, and they 
keep in mind such thoughts, by the inspiration of which they collec- 
tively fulfill the ten transcendent ways of enlightening beings. How so? 
In that way do the enlightening beings dedicate each thought, led by 
great compassion, to the fulfillment of buddhahood and enlightened 
knowledge. 

“The giving to beings of their own roots of goodness by those at- 
tending to living beings compassionately while seeking enlightened 
knowledge is their transcendent generosity. The extinguishing of the 
burning of all afflictions is their transcendent discipline. Tolerance 
toward all beings out of kindness and compassion is their transcendent 
forbearance. Strength in tireless undertaking of ultimately good practices 
is their transcendent vigor. Proceeding toward omniscient knowledge 
without distraction is transcendent meditation. Tolerance in face of the 
essential nonorigination of all things is their transcendent wisdom. The 
accomplishment of unlimited knowledge is their transcendent skill in 
means. The realization of the penetration of knowledge of the ultimate 
undertaking is their transcendent vowing. Not suffering their path to 
be cut off by any opponents or gangs of demons is their transcendent 
power. The accomplishment of knowledge of all things as they are 
is their transcendent knowledge. Thus are the ten transcendent ways 
of enlightening beings fulfilled in every instant in this stage, which is 
called Far-Going. In the same way the four means of salvation, the four 
powers, the thirty-seven elements of enlightenment, the three doors 
of liberation — in sum, all aspects of enlightenment — are fulfilled mo- 
ment to moment.” 

When Diamond Matrix had said this, the enlightening being Moon 
of Liberation said to him, “Are all the elements of enlightenment ful- 
filled moment to moment only by enlightening beings in the seventh 
stage, or in all ten stages?” 

Diamond Matrix said, “All the elements of enlightenment are ful- 
filled moment to moment by enlightening beings in all ten stages, but 
especially in this seventh stage. Why? This stage of enlightening beings 
fulfills practice that involves appropriate efforts and accedes to the 
practice of knowledge and mystic knowledge. Now in the first stage of 
enlightening beings the elements of enlightenment are fulfilled in the 
enlightening beings moment to moment by focus on all vows; in the 
second, by removal of mental defilements; in the third, by increase in 



The Ten Stages 


757 


commitment and attainment of the illumination of the Teaching; in the 
fourth, by entry into the Path; in the fifth, by going along with worldly 
occupations; in the sixth, by entry into the door of the teaching of pro- 
fundity; and in this seventh stage all elements of enlightenment are ful- 
filled moment to moment by the establishment of all qualities of bud- 
dhahood. What is the reason for this? All the elements of effort to evoke 
knowledge that are accomplished by enlightening beings in the first 
through seventh stages are accomplished without effort beginning in 
the eighth stage, and on until the final end. 

“It is as if there are two worlds, one defiled and impure, and one 
thoroughly pure; it is difficult to cross over the gap between these two 
worlds, except by the great power of higher knowledge: in the same 
way it is hard to cross over the gap between alloyed and pure practice 
of enlightening beings, and it is impossible to do so except by the em- 
powerment of great vows, skill in means, and higher mystic knowledge.” 

Moon of Liberation said, “Then is the practice of enlightening beings 
in this seventh stage to be considered alloyed with afflictions, or pure?” 

Diamond Matrix said, “From the first stage of enlightening, all en- 
lightening beings' practices should be considered free from the blemishes 
of afflictions, due to the dominance of dedication to enlightenment, but 
because of being even with the path that accords to their station, up to 
the seventh stage it cannot be called practice which has completely tran- 
scended afflictions. It is like a king riding around on an elephant, recog- 
nizing people’s afflictions of suffering and poverty without himself being 
affected thereby — yet he has not thus far totally gone beyond the human 
condition. Then if he is born in the Brahma heaven, having relinquished 
the human body, and ascends to the Brahma palace, with little effort he 
goes around looking at the universe and shows the radiance of Brahma, 
he then cannot be called human. In the same way, from the first stage 
enlightening beings, mounted on the vehicle of the transcendent ways, 
course through all worlds, recognizing the ills of afflictions, but are not 
affected by them because of being on the right Path, but thus far cannot 
be said to have completely gone beyond the ills afflicting all beings. 
Having given up the practices of the seventh stage, they enter the eighth, 
and then, mounted on the completely pure vehicle of enlightening 
beings, traveling around all worlds, they recognize the ills afflicting all 
worldly beings, but they are not affected by those ills, having totally 
transcended worldly actions. 

“Yet the enlightening beings in this seventh stage have mostly tran- 
scended the mass of all afflictions, beginning with greed; enlightening 
beings practicing this seventh stage, Far-Going, cannot be said either to 
be defiled with affliction or to be free of affliction. Why? Because they 
do not act out any afflictions, they cannot be said to be afflicted; because 
they are seeking buddha-knowledge and have not yet completely ful- 
filled their aspiration, they cannot be said to be without affliction. 

“Enlightening beings in this seventh stage become endowed with 



7 58 


The Flower Ornament Scripture 


physical, verbal, and mental action that is pure in intent; and they get 
beyond all bad courses of action that are disapproved of by the en- 
lightened, and continually act in accord with the virtuous paths of con- 
duct recognized by the enlightened. Also, whatever worldly arts and 
crafts and businesses they do in the fifth stage all operate without effort 
in the seventh stage. They become universally accepted as teachers, 
except of perfect buddhas and enlightening beings from the eighth stage 
on, who have no peer, whether in terms of will or practice. All their 
meditations, concentrations, attainments, mystic knowledges, and lib- 
erations become present to them, in terms of cultivation, but not as yet 
as mature accomplishments, just as in the eighth stage the power of cul- 
tivation of wisdom and means in every thought by enlightening beings 
m the seventh stage is fulfilled. They attain all the elements of enlighten- 
ment to an even greater degree than before. 

“In this seventh stage enlightening beings attain an enlightening con- 
centration called perfect conscious ascertainment, one called careful con- 
sideration of meaning, one called preeminent intellect, one called store 
of differentiation of meanings, one called ascertainment of all meanings, 
one called ascertainment of meanings of things as they are, one called 
firmly established root, one called door of knowledge and mystic power, 
one called purification and adornment of the phenomenal realm, one 
called praise of the enlightened, and a concentration called door of exis- 
tence and nirvana concealing various meanings. In this way, beginning 
with these, fulfilling the ways of ingress into great mystic knowledge, 
they attain a hundred thousand sets of ten concentrations that purify the 
stages. By attainment of these concentrations in which means and wis- 
dom are purified, and by the power of great compassion, they go beyond 
the stages of listeners and individual illuminates, and encounter the stage 
of contemplation with wisdom and knowledge. The unlimited actions 
of enlightening beings in the seventh stage are carried on without specific 
marks, as are their unlimited speech and thought. Thoroughly purified is 
the manifestation of acceptance of the nonorigination of all things.” 

Moon of Liberation said, “Are not the unlimited physical, verbal, and 
mental actions of enlightening beings in the first stage beyond the prac- 
tice of listeners and individual illuminates?” 

Diamond Matrix said, “They are, but that is because of the magnitude 
of their intense focus on the Buddha Way, not by their own conscious 
contemplation. But in this seventh stage of enlightening beings they 
become insuperable because of realization through contemplation in 
their own sphere of awareness. It is like a prince born of a king and 
queen, who has the marks of kingship and as soon as he is born is superior 
to the ministers — that is because of the lordship of the king, not due to 
thought by his own intellectual power. Then when he grows up, he goes 
beyond the works of all the ministers because of his own intellectual 
power. In the same way, enlightening beings excel all listeners and in- 
dividual illuminates as soon as they are inspired, because of the greatness 



The Ten Stages 


759 


of their determination, not because of contemplation by their own in- 
telligence. But enlightening beings in this seventh stage go beyond all 
listeners and individual illuminates by establishment in greatness and 
preeminence of their own experiential knowledge. Furthermore, en- 
lightening beings in this seventh stage attain profound, unattached, in- 
conspicuous physical, verbal, and mental action, yet they do not give up 
intense effort seeking greater excellence, by which questing effort they 
reach extinction but do not make it their final realization.” 

Moon of Liberation said, “From what stage do enlightening beings 
arrive at extinction?” 

Diamond Matrix said, “They arrive at extinction from the sixth stage. 
In the seventh stage they enter and emerge from extinction in each 
mental instant, but they may not be said to actually experience extinc- 
tion. Because of that they are said to have inconceivable physical, verbal, 
and mental action. It is a marvel how enlightening beings abide in ul- 
timate reality without actually experiencing extinction. Just as a person 
with good knowledge of the characteristics of the waters of the ocean, 
educated, wise, and intelligent, with consideration relevant to every 
point, when on board a ship in the ocean becomes familiar with the 
winds and the currents and is unscathed by the ocean waters, in the same 
way enlightening beings in the seventh stage, having entered the ocean 
of omniscience of the great vehicle on board the vessel of the transcen- 
dent ways, abide in the sphere of ultimate reality, the limit of existence, 
yet do not experience extinction, and are not affected by the ills of 
thoughts of complete ultimate extinction of the compounded. 

“Fdaving attained this power and support of knowledge, by means of 
great awareness in which concentration, knowledge, and power are de- 
veloped, by the power of skill in means and wisdom, they also show the 
face of mundane existence, while their minds are gone to nirvana. They 
are also surrounded by a great company, yet they have attained to con- 
stant detachment of mind. They undertake birth in the world by will- 
power for the sake of development of beings, but they are not stained by 
the ills of the world. They also become tranquil, extremely calm and 
serene, yet by expedient means they ‘burn,’ without, however, being 
burned by burning. They are born in the knowledge of buddhas and 
leave the stages of listeners and individual illuminates. While they come 
to reach the storehouse of the realm of buddha-knowledge, yet they 
appear to have entered the realm of demons. Though they have com- 
pletely transcended the paths of the four demons, yet they show the 
sphere of operation of the demons. They appear to practice the ways of 
non-Buddhists, yet their minds have not abandoned Buddhism. They 
appear to follow all worldly occupations, yet they attain the way to 
transcendence of the world. They acquire adornments surpassing those 
of all creatures, human, celestial, or fabulous, but they do not take their 
attention off delight in the way of the enlightened. 

“To the enlightening beings in this seventh stage of Far-Going, many 



7 60 


The Flower Ornament Scripture 


buddhas become visible, by great vision and willpower — many hun- 
dreds of buddhas, many thousands, many hundreds of thousands, many 
hundreds of thousands of millions, many hundreds of thousands of bil- 
lions, many hundreds of thousands of trillions of buddhas. Having seen 
those buddhas, they honor and serve them with great zeal, providing 
them with food and drink, clothing, bedding, medicines, and furnish- 
ings, and also providing comforts for enlightening beings and paying 
respect to the religious community. Those roots of goodness they dedi- 
cate to perfect enlightenment. They attend those buddhas and listen to 
their teachings, take them up and remember them. Having heard the 
teachings, they put them into practice by means of the light of true at- 
tainment, wisdom, and knowledge, and protect them by accomplishing 
them, and become preservers of the teachings of the buddhas, unfazed by 
the intelligent questions of all listeners and individual illuminates. Their 
acceptance of the profound teaching, for the salvation of beings, becomes 
yet more purified. 

“The roots of goodness of enlightening beings in this stage of Far- 
Going arc forged over many eons, are purified, and become workable; 
they become immaculately pure over hundreds of thousands of millions 
of billions of trillions of eons. Just as gold studded with all kinds of jewels 
becomes yet more radiant, more luminous, and all the more outclasses all 
other ornaments, in the same way the roots of goodness of enlightening 
beings in this seventh stage of Far-Going, produced by skill in means, 
wisdom, and knowledge, become all the more radiant, luminous, and 
immaculate, and cannot be outshone by listeners and individual illu- 
minates. Just as the light of the sun cannot be outshone by the lights of 
the stars and moon, and dries up most of the swamps and ripens the 
crops, in the same way those roots of goodness of enlightening beings in 
this stage of Far-Going cannot be outshone by listeners and individual 
illuminates, and mostly dry up delusions and their swamps of afflictions, 
and cause bodies defiled by afflictions to become wholesome. 

“For these enlightening beings, among the ten transcendent ways, 
transcendent skill in means becomes paramount, while they practice the 
rest as best they can. 

“This is a summary exposition of the seventh stage of enlightening 
beings, called Far-Going, most of the enlightening beings in which be- 
come celestial sovereigns with command of others’ emanations, com- 
petent and powerful, inexhaustible in evoking clear understanding in 
beings, and in answering the questions of listeners and individual illu- 
minates, skilled at leading beings into certainty. Whatever acts they 
undertake, whether by giving, or kind speech, or beneficial action, or 
cooperation, all of it is never apart from thoughts of Buddha, the Teach- 
ing, the Community, enlightening beings, the practice of enlightening 
beings, the transcendent ways, the stages, the powers, expertise, and 
unique qualities of buddhas, including omniscience complete in all 



The Ten Stages 


761 


respects. Why? Because they want to become the best of beings, un- 
excelled leaders and guides, and ultimately omniscient refuges. 

“Wishing to be thus, they undertake appropriate effort, by whose 
energy they instantly attain a quadrillion concentrations, see a quadril- 
lion buddhas and recognize their power, shake a quadrillion worlds, go 
to a quadrillion lands, illumine a quadrillion worlds, develop a quadril- 
lion beings to maturity, live for a quadrillion eons, penetrate a quadril- 
lion eons past and future, contemplate a quadrillion means of teaching, 
manifest a quadrillion bodies, manifesting each body with a company of 
a quadrillion enlightening beings. Beyond that, enlightening beings with 
the power of vows can, by the excellence of their vows, perform count- 
less transformations, of body, aura, mystic powers, vision, sphere of 
action, voice, conduct, adornment, empowerment, resolution, and per- 
formances.” 

Then Diamond Matrix spoke these verses describing this stage: 

With profound knowledge following the trail of ultimate truth, 
Mind stabilized in the sixth stage, perfectly concentrated, 
Accomplishing the union of wisdom and means, 

They enter the seventh stage of superior practice. 

Empty, signless, wishless, yet with compassion and kindness. 

Gone to the state of felicity, yet honoring the buddhas, 

Tireless in virtue and power, while knowing them to be empty. 
They enter the realm of the seventh stage. 

In the world, with great forbearance, they’ve acquired 
detachment, 

Extinguished the flames of afflictions and stilled worldly cravings. 
Coursing in the nonduality of things as like reflections, illusions, 
dreams. 

Yet they show compassion, and enter the seventh stage. 

They purify the land, while their own minds, equammous, are 
without discriminatory thought; 

They’re endowed with the marks of a buddha, while immovable 
in the essence of truth. 

They speak for the benefit of the world, while detached from 
sound; 

And in an instant enter the mind of knowledge of buddhas. 

Illumined, they contemplate these teachings. 

Entering the higher stage desiring to benefit the world. 

In this stage they do endless works for living beings, 

Doing the deeds of buddhas, immeasurable. 



762 


The Flower Ornament Scripture 


They understand lands, their various orders and ages, 

Inclinations, intentions, various states of mind. 

And teach without end, faithfully, 

To develop all to maturity. 

Those who have reached the supreme Path by this mind of 
knowledge, 

Combining wisdom and means in all their actions, 

Having attained in each moment of thought herein the virtues of 
the Path, 

Fulfill the ten transcendent states. 

The seeking of good for all beings is giving; 

Discipline is the cessation of afflictions, tolerance is noninjury; 
Energy is ever-greater vigor in their undertakings; 
Imperturbability on the Path is the meditation of the virtuous. 

Acceptance of nonorigination, dispassionate, is supreme wisdom; 
Dedication is skill in means, vowing is seeking greater success; 
Indestructibility hence is power, knowledge is joy in guidance: 
Thus they attain the qualities of enlightenment moment to 
moment. 

In the first stage virtues are fulfilled by focus of mind on them; 

In the second, removal of defilement; in the third, cutting of 
bonds; 

In the fourth, the Path; in the fifth, impartial action; 

In the sixth, knowledge of nonorigination operates. 

Hence, as soon as they reach the seventh stage. 

They commence virtuous undertakings of many kinds; 

Why? The knowledge and deeds they achieve hence 
Purify all that develops into the eighth stage. 

Far-Gomg is hard to cross; by many developmental practices 
They cross, as one would cross a path between two lands. 
Coursing in the seventh stage, they are undefiled, like kings; 
While established in the Path, yet they have not definitely 
transcended all. 

When they reach the eighth stage of knowledge, further. 

They transcend mental objects, established in the action of 
knowledge. 

Just as a god does not look on the world as a human does. 

So do they act, like lotuses unstained. 



The Ten Stages 


763 


In this stage they get beyond various afflictions — 

Their afflictions are neither active nor completely destroyed. 

Being on the Path, they do not act on afflictions, 

Yet, filled with zeal for supreme knowledge, their affliction is not 
yet ended. 

They know various worldly arts and crafts, the use of medicines 
and spells, 

And are well versed and grounded in all sciences. 

They attain meditation, mystic knowledge, and powers, by 
cultivation. 

And further accomplish various concentrations. 

Having transcended the practices of listeners and the self- 
awakened, 

They are established in the infinite practice of enlightening beings, 
Before by determination, from now on by knowledge; 

They are like children of kings, full of power when grown. 

Having reached profundity, they proceed yet further; 

Reaching extinction of mind, still they do not make it their 
experience. 

Like having gone into the ocean on a steady-faring ship, 

Seeing all the water before them yet not being destroyed by it. 

Further endowed with the best of means, wisdom, and power, 
Rich in virtues of knowledge and action, hard for the world to 
know. 

They serve millions of buddhas, becoming more pure, 

Like gold adorned with jewels. 

The light of the eminent wisdom of the sages in this stage 
Evaporates the wetness of craving, like the light of the sun. 

Having attained this stage, they become commanders. 

Capable, skilled in teaching the fruit of knowledge. 

Seeking, imbued with stability, vigor, and strength, 

They see a quadrillion buddhas 
In all directions, by concentration, 

And even more, those of immeasurable, superior will. 

“This is the seventh stage, called Far-Going, purifying means and wis- 
dom, hard for all worldings and those who practice only for themselves 
to know.” 

Having heard about this excellent practice of the wise, the gods and 



7 64 


The Flower Ornament Scripture 


celestial hosts were joyful and made offerings to the Buddha and the 
multitude of enlightening beings, benefactors of the world — they gave 
flower garlands, banners and pennants, aromatic powders, precious 
cloth, many splendid parasols studded with jewels, and exquisite clouds 
of pearl necklaces. The goddesses produced many kinds of music, with 
pleasing, sweet sounds and superb rhythm, in offering to the Buddha 
and enlightening beings, sages of eminent character; they said, 

All-seer, mighty, foremost and best, who shows the realm of 
buddhas for the benefit of the world, 

It is you who evoke this music, with the strumming of various 
instruments. 

On a hairtip more buddhas than grains of sand in trillions of 
Ganges rivers 

Peaceful, peerless, teach the pure doctrine, preeminent, supreme. 

In a single pore are infinite lands, each with four continents and 
seas. 

As well as polar and peripheral mountains, all seen therein, 
uncrowded. 

On a point the size of a hairtip are all realms of being — 

Ghosts, beasts, fiends, humans and gods, goblins and serpents, 
experiencing the various realms of action. 

In all the spheres of the lands the supreme wheel of the Purifiers is 
turned, 

As the buddhas teach while adapting to the minds and thoughts of 
beings. 

In the body of each being are various lands, in the lands, beings; 

Those of higher development are humans and celestials — 

Knowing them in their variety, the Buddha teaches them. 

A great land comes to seem to be minute, a mote of dust comes 
to seem huge — 

These and more are the spiritual powers of Buddha, of which all 
beings could not exhaustively tell. 

When such words ol grandeur had been spoken, the assembly, silent, 
gazed happily at the Best of Speakers. Seing the assembly had grown 
silent, Moon of Liberation spoke again: “Please tell us the way into the 
practice of the eighth stage.” 

Diamond Matrix said, “Those who have well accomplished investi- 
gation of the seventh stage of enlightening beings, who have purified the 



The Ten Stages 


765 


path by wisdom and skill in means, have accumulated ample provisions 
of virtue and knowledge, have thoroughly committed themselves to the 
great vow, are surely supported by the empowerment of the Buddha, 
have acquired the support of the power of their own roots of goodness, 
have their attention on the powers, expertise, and unique qualities of 
buddhas, have purified their intent and thought, have attained the power 
of virtue and knowledge, strive compassionately and follow the Path of 
infinite knowledge, realize the primordial nonorigination of all things as 
it really is, and also realize the nonbirth, signlessness, absence of becom- 
ing or annihilation, nonconsummation, nonprogression, nonregression, 
essential nonexistence, equality of beginning, middle, and end, and non- 
conceptuality of all things, accessible to nonconceptual universal knowl- 
edge, equal to thusness — they realize these qualities of all things as they 
really are. They are wholly detached from mind, intellect, consciousness, 
thought, and ideation. Unattached, not grasping, equal to space, having 
entered into the nature of openness — this is called having attained accep- 
tance of the nonorigination of things. 

“Then, imbued with this acceptance, as soon as enlightening beings 
attain the eighth stage, Immovability, they attain the profound abode of 
enlightening beings, which is hard to know, unadulterated, ungraspable 
by any notion, unoriginated, measureless, unconquerable by any listeners 
or individual illuminates, aloof, facing total detachment. Just as when a 
monk with spiritual powers and ultimate control of mind has, through 
successive stages, reached the ninth level of attainment, extinction, he 
becomes free of all stirring cogitation and flowing thoughts, in the same 
way enlightening beings, as soon as they attain the eighth stage, Immov- 
ability, become freed from all efforts and attain the state of effortlessness, 
freed from physical, verbal, and mental striving, freed from stirring 
cogitation and flowing thoughts, and become stabilized in a natural state 
of development. 

“It is as if a person in a dream saw himself in a great torrent, he then 
would make great effort, eagerly striving to get out, and because of that 
great effort and striving he would wake up, and as soon as he woke up he 
would be freed from all that effort and striving. In the same way the en- 
lightening beings, seeing the mortal being in the four torrents, desiring 
to come to the rescue, exert great efforts and striving for awakening of 
all-knowledge, acting with great vigor; as soon as they reach the stage of 
Immovability, they become free from all efforts. 

“In these enlightening beings no actions based on views, passions, 
or intentions are manifest. Just as in the Brahma heaven no afflictions 
of the realm of desire are acted on, in the same way enlightening beings 
in this stage of Immovability do not carry on action of mind, intellect, 
or consciousness. They do not even carry on the conduct of Buddhas, 
of enlightenment, of enlightening beings, of nirvana, or of learners and 
self-illunnnates — how much less would they carry on the conduct of 
worldlings. 



166 


The Flower Ornament Scripture 


“Furthermore, to the enlightening beings who have reached this stage 
of Immovability, who are stabilized by the supporting power of their 
past vows, the buddhas, in the course of that means of access to the 
Teaching, miraculously effect the bestowal of knowledge of reality and 
say, ‘Good, good! This is acceptance of the ultimate truth, in accord with 
the teaching of buddhas. However, you do not yet have our ten powers, 
expertise, and unique qualities of buddhahood fully developed. There- 
fore, work vigorously in quest of the full development of buddhahood. 
Do not let this acceptance go; nevertheless, though you have attained 
this abode of peace and liberation, you should care for these restless, 
agitated ignorant beings acting on various afflictions and ravaged by 
various thoughts. Also, always remember your past vows, the benefit of 
beings, and the inconceivability of the source of knowledge. Further- 
more, the essence of all phenomena remains the same whether or not 
buddhas emerge; the realm of reality of the essence is permanent, for it 
is the emptiness and ungraspabihty of all things. It is not only by this 
that buddhas are revealed as such — even listeners to the Buddhist teach- 
ing and individual illuminates also attain this nonconceptual essence. Yet 
you should observe the infinity of the body of us buddhas, the infinity 
of our knowledge, the infinity of the lands of buddhas, the infinity of 
accomplishments of knowledge, the infinity of spheres of light, and the 
infinity of purity of voice, and strive to achieve the same. Furthermore, 
you have only this one illumination, which is the illumination of absence 
of false ideas about things. But such illuminations of buddhas are endless 
in extent, endless in action, endless in manifestation, their number being 
incalculable and immeasurable; you should strive to attain them. Also, 
observe the infinity of lands in the ten directions, the infinity of beings, 
and the infinite differentiations of phenomena, and undertake to com- 
prehend them as they actually are.’ Thus do the buddhas present to the 
enlightening beings immeasurable, incalculable ways of accomplishing 
knowledge, beginning with these. By these ways of accomplishing 
knowledge, the enlightening beings, by infinite differentiations of 
knowledge, cause works productive of knowledge to be consummated. 

“I tell you, if the buddhas did not introduce the enlightening beings 
this way into ways of effecting omniscient knowledge, the enlightening 
beings would become completely extinct in parimrvana and would cease 
all work for sentient beings. Therefore, the buddhas give the enlighten- 
ing beings such infinite tasks to develop knowledge, the knowledge- 
producing deeds effected in a single instant of which are immeasurably, 
incalculably greater than all former undertakings from the first inspira- 
tion up to the attainment of stability in the seventh stage. Why? Because 
previously it was practice undertaken with one body, whereas having 
climbed to this stage the power of practice of enlightening beings is 
realized by infinite different bodies, by production of infinite voices, by 
accomplishment of infinite knowledge, by accomplishment of infinite 
manifestations, by purification of infinite lands, by development of in- 



The Ten Stages 


161 


finite beings, by service of infinite buddhas, by realization of infinite 
principles of buddhahood, by accomplishment of infinite powers of 
mystic knowledge, by realization of infinite differences of circles of as- 
semblies; by infinite accomplishments of physical, verbal, and mental 
actions, the power of enlightening beings’ practice is fully realized by 
immovable application. 

“It is like a boat going to the ocean — before it reaches the ocean, it is 
dragged with much effort, but once it reaches the ocean it is propelled 
without effort by the wind. The distance it travels on the ocean in one 
day is farther than it could be dragged by force in even a hundred years. 
In the same way, enlightening beings, having stored provisions of roots 
of goodness and boarded the ship of the Great Vehicle, reaching the 
great ocean of practice of enlightening beings, arrive at omniscience in 
a moment by effortless knowledge, which could not be reached even in 
countless eons by their former practices involving effort. 

“Then when enlightening beings have attained the eighth stage, by 
the effortless awareness produced by skill in means and knowledge, they 
contemplate the sphere of omniscience, contemplate the becoming and 
dissolution of the world. As the world forms, they know it, and as the 
world disintegrates they know it. They know by what accumulation of 
actions the world forms, and they know by what ending of actions the 
world disintegrates. They know how long the world forms and they 
know how long the world disintegrates. They know how long the 
world subsists once it has formed, and they know how long the world 
remains disintegrated. Everywhere, without exception, they know the 
limitation of the earth element, they know its extensiveness, its infinity, 
and its differentiation. They know the limitation of the water element, 
they know the extensiveness, infinity, and differentiation of the water 
element. They know the limitation, the extensiveness, infinity, and 
differentiation of the fire element. They know the limitation, exten- 
siveness, infinity, and differentiation of the wind element. They know 
the minuteness of atomic particles, they know their grossness, their 
measurelessness, and differentiation. They also know the skill of differ- 
entiation of measureless atomic particles. They know how many atomic 
particles of each element there are in this world; they know how many 
varieties of precious substances there are and how many atomic particles 
of precious substances there are. They know how many atomic particles 
of beings’ bodies there are. They know the total number of particles of 
land masses. They know the grossness of beings’ bodies, the fineness of 
their bodies, and the differentiation of their bodies. They know how 
many particles are formed into bodies of beings in hell, how many into 
bodies of animals, of ghosts, of titans, of celestial beings, and of human 
beings. 

“Having penetrated this knowledge of differentiation of atomic par- 
ticles, they know the formation of the realm of desire as it really is; they 
know the formation of the realm of form as it really is, and they know 



768 


The Flower Ornament Scripture 


the formation of the formless realm as it really is. They know truly the 
dissolution of the realm of desire, the dissolution of the realm of form, 
and the dissolution of the formless realm. They know truly the limita- 
tion, the extension, the infinity, and the differentiation of the realm of 
desire, of the realm of form, and of the formless realm. They know truly 
what is of these three realms. Furthermore, illumined by well-developed 
knowledge, versed in knowledge of varieties of bodies of beings, versed 
in knowledge of differences in bodies of beings, and versed in knowl- 
edge of differentiations of land masses, they apply their intelligence to 
the production of mediums of manifestation as beings; in whatever form 
beings are born and attain their desires, enlightening beings adopt these 
forms themselves for the purpose of developing beings to maturity. 

“Permeating a billion-world universe, enlightening beings undertake 
manifestation according to the form of the beings there, according to 
their various different inclinations, doing so by following knowledge of 
how to appear as reflections, according to how beings may become ripe 
for perfect enlightenment and liberation. In the same way they pervade 
two, three, four, five, ten, twenty, thirty, forty, fifty, up to an unspeak- 
able number of universes and undertake manifestations in the forms of 
the beings there according to their various inclinations, by means of 
knowledge of how to appear as a reflection. 

“Imbued with such knowledge, well established in this stage, while 
not moving from one buddha-land, they appear as reflections in the 
circles of buddhas in untold buddha-lands. According to the differences 
in beings’ physical characteristics, their colors, appearances, statuses, 
physical sizes, inclinations, and dispositions, in various circles in various 
buddha-lands, in each the enlightening beings manifest the appropriate 
forms. In circles of mendicants they appear as mendicants; in circles of 
priests they appear as priests; in circles of warriors and administrators 
they appear as warriors and administrators; in circles of peasants they 
appear as peasants; in circles of servants they appear as servants; in circles 
of householders they appear as householders; in circles of various classes 
of celestial beings they appear as those particular types of celestial beings; 
and in circles of demons they appear as demons. To beings who should 
be taught by Buddhist followers, they appear as Buddhist followers. To 
those who should be taught by individual illuminates, they appear as 
individual illuminates. To those who should be taught by enlightening 
beings, they appear as enlightening beings. To those who should be 
taught by buddhas, they appear as buddhas. Thus, to the extent of the 
realms of beings’ forms of existence, senses, and inclinations, in the 
realms of untold buddha-lands, enlightening beings appear differently 
in accord with each of them. They are free from all discriminatory con- 
ceptions of bodies and have realized the equality of bodies; their mani- 
festation of bodies, endless and not in vain, is for the development and 
education of all. 

“They know the body of sentient beings, they know the body of 



The Ten Stages 


169 


lands, they know the body of fruition of action, they know the body of 
Buddhist followers, they know the body of individual illuminates, they 
know the body of enlightening beings, the body of buddhas, the body of 
knowledge, the body of reality, and the body of space. Knowing the 
wishes of beings, according to time, development, education, progress, 
and desire, the enlightening beings make the body of beings into their 
own body. In the same way they make the body of lands, the body of 
fruition of action, the body of Buddhist followers, the body of individual 
illuminates, the body of enlightening beings, the body of buddhas, the 
body of knowledge, the body of reality, and the body of space into their 
own body. Knowing the heart's desire of beings, according to their 
desire, the enlightening beings make their own body into the body of 
sentient beings. In the same way they make the body of beings into the 
body of lands, the body of fruition of the Teaching, the body of fruition 
of action, the body of Buddhist followers, the body of individual illu- 
minates, the body of enlightening beings, the body of buddhas, the body 
of knowledge, the body of reality, the body of space. Knowing the in- 
clination of sentient beings, the enlightening beings put their own bodies 
into whatever body they wish. 

“The enlightening beings know the embodiments of the bodies of 
beings as a mass of action, as a mass of consequences, as a mass of afflic- 
tions, as a mass of form, and they know formless embodiment. They 
know the smallness and greatness of bodies of lands, their measureless- 
ness, their defilement and purity, their confusion, their inversion, their 
evenness, their interaction, and their differentiation of place and time. 
They know conventional distinctions of bodies of fruition of action; in 
the same way they know the conventions of distinctions of realization of 
bodies of Buddhist followers, individual illuminates, and enlightening 
beings. They know the bodies of buddhas as the embodiment of perfect 
enlightenment, as the embodiment of vows, as the emanation body, as 
the embodiment of empowerment, as the body arrayed with marks and 
embellishments of greatness, as the body of light, as the mentally pro- 
duced body, as the embodiment of virtue, as the body of reality, and as 
the body of knowledge. They know the well-considered nature of the 
bodies of knowledge, their derivation from truth, their inclusion in frui- 
tion and effort, their division into mundane and supramundane, their 
establishment of the Three Vehicles, their generality and uniqueness, 
their liberative or nonhberative qualities, whether they are proper to 
those undergoing training or to those beyond it. They know the equality 
of reality bodies, their indestructibility, their conventional definitions 
according to situation and agreed usage, their definition in terms of 
animate and inanimate, and their definition in terms of the realities of 
Buddha and the realities of the holy community. They know the infinity 
of bodies of space, their all-pervasiveness, their incorporality, their 
absence of falsity, and their revelation of bodies of form. 

“Having realized such knowledge of bodies, the enlightening beings 



770 


The Flower Ornament Scripture 


become powerful; they acquire control over life span among all beings, 
by virtue of the power to live endlessly, for untold eons. They acquire 
control of mind, by virtue of immersion in knowledge of measureless, 
countless concentrations and contemplations. They acquire control over 
implements, in terms of demonstration of the creation of many magni- 
ficently adorned sites in all worlds. They acquire control over action, in 
terms of showing the power of fruition of deeds according to the time. 
They acquire power over birth, in terms of manifesting birth in all 
worlds. They acquire control over inclination, in terms of showing all 
worlds filled with buddhas. They acquire control over vows, in terms 
of manifesting perfect enlightenment in any buddha-land in any time 
desired. They acquire control over mystic powers, in terms of showing 
miracles by mystic powers in all buddha-lands. They acquire control of 
the Teaching, in terms of showing the light of the Teaching in its infinite 
aspects. They acquire control of knowledge, in terms of showing the 
power, expertise, unique qualities, special marks and embellishments, 
and actualization of perfect enlightenment of buddhas. With the attain- 
ment of these ten controlling powers of enlightening beings, they are 
imbued with inconceivable knowledge, incomparable knowledge, im- 
measurable knowledge, vast knowledge, insuperable knowledge. 

“In the enlightening beings who have attained this stage and are im- 
bued with such knowledge, ultimately impeccable conduct of physical, 
verbal, and mental action operates, led by knowledge, following knowl- 
edge, ruled by the ten transcendent ways, with great compassion in the 
forefront, skill in means well articulated, determination well developed, 
completely stabilized by the empowerment of Buddha, ceaselessly 
working for knowledge to benefit beings, aware of the endless distinc- 
tion in realms of worlds. In sum, the physical, verbal, and mental actions 
of the enlightening beings who have attained this stage of Immovability 
operate for the concerted development of all aspects of buddhahood. 

“Thus having attained this stage of Immovability, the enlightening 
beings become well established in willpower, through freedom from the 
activity of all afflictions; they become firmly established in the power of 
determination, never deviating from the Path; they become well estab- 
lished in the power of great compassion, not giving up the benefit of 
sentient beings; they become well established in the power of great kind- 
ness, being saviors of sentient beings; they become well established in the 
power of mnemonic control, not forgetting the teachings; they become 
well established in the power of elocution, through skill in examination 
of the distinctions of all the Buddha teachings; they become well estab- 
lished in the power of mystic knowledge, through familiarity with the 
actions in endless worldly realms; they become well established in the 
power of vows, never giving up all enlightening practices; they become 
well established in the power of the transcendent ways, through con- 
certed cultivation of all the Buddha teachings; they become well estab- 
lished in the power of the support of buddhas, confronting omniscient 



The Ten Stages 


77 1 


knowledge in all its aspects. Having attained the support of these powers 
of knowledge, they show all activities, impeccable and undefiled in all 
acts. 

“This eighth stage of enlightening beings is called Immovable because 
the enlightening beings cannot be deflected from their course; it is called 
the stage of nonregression because of the nonregression of knowledge; it 
is called the stage difficult to reach because of being difficult for any 
worldlings to know; it is called the stage of youth, because of innocence; 
it is called the stage of birth, because of power to effect whatever is 
wished; it is called the stage of perfection, there being nothing further to 
do; it is called the stage of completion because of having thoroughly 
accomplished ascertainment by knowledge; it is called the stage of 
nirvana because of having thoroughly accomplished vows; it is called 
the stage of empowerment because of being invulnerable to others; it is 
called the stage of effortlessness because of having been effected by what 
went before. 

“Furthermore, having developed such knowledge, the enlightening 
beings enter the family of buddhas, are illumined by the light of the 
virtues of buddhas, accord with the conduct of buddhas, come face to 
face with the realm of buddhahood, and are constantly sustained by the 
power of buddhas. They are welcomed by Indra, Brahma, and the world 
guardians, constantly attended by the thunderbolt bearers; they are never 
without the power of concentration, able to produce infinite different 
embodiments, imbued with the power of action in all bodies, consum- 
mate in development of great mystic knowledge, in control of endless 
concentration, receivers of infinite indications of enlightenment, and 
demonstrators of attainment of perfect enlightenment according to the 
maturity of sentient beings. 

“Having attained such knowledge of this stage and entered the circle 
of the Great Vehicle, with well-considered wisdom and mystic knowl- 
edge, constantly emanating the light of wisdom, having entered the un- 
obstructed path of the realm of reality, able to distinguish many paths in 
the world, showing all aspects of virtue, in control of their own resolu- 
tions, with perspicacious knowledge of past and future, endowed with 
the knowledge to turn back all demons, having entered the realm and 
sphere of all enlightened ones, they carry out the conduct of enlightening 
beings in endless places in the realms of the world, with nonregressmg 
application; thus are they said to have attained the eighth stage of en- 
lightening beings, Immovable. 

“Then, having attained the Immovable stage of enlightening beings, 
they are never without the constant vision of endless buddhas, because of 
accomplishment of the power of concentration. Yet they never give up 
extensive meeting and attendance on buddhas: in every age, in every 
world, they honor, respect, serve, and provide in all ways for many 
buddhas, many hundreds, thousands, millions, billions, trillions, quadril- 
lions of buddhas; they attend those buddhas and receive from them pro- 



772 


The Flower Ornament Scripture 


visions of illumination through their teachings, beginning with light on 
the differentiations of worldly realms. They further acquire the treasury 
of teachings of the buddhas, and become invincible in answering ques- 
tions in the world. 

“Those roots of goodness of theirs, forged and purified over many 
eons, become more radiant; over many hundreds, thousands, millions, 
billions, trillions, quadrillions of eons their roots of goodness are further 
forged, purified, and become more radiant. Just as well-refined gold 
made by a good goldsmith into an ornament and fastened on the neck 
or head of an emperor cannot be outshone by the ornaments of all the 
people in the realm, in the same way the roots of goodness of enlighten- 
ing beings in this Immovable stage cannot be outshone by all listeners, 
individual illuminates, and enlightening beings up to the seventh stage. 

“The light of wisdom and knowledge of enlightening beings who 
have reached this stage annihilates the darkness of afflictions of sentient 
beings, through accomplishment of accurate discernment of the means 
of knowledge. Just as a great Brahma god of a thousand worlds, pervad- 
ing the thousand worlds with benevolence, illumines them with light, in 
the same way enlightening beings in this Immovable stage, pervading up 
to as many worlds as atoms in a million buddha-lands with the light of 
goodwill, progressively extinguish the fires of beings’ afflictions and cool 
them off. 

“Among the ten transcendent ways, transcendent vowing becomes 
predominant in these enlightening beings, while they practice the others 
as best they can. 

“This is a summary of the eighth stage of enlightening beings, called 
Immovable, the details of which would take forever to explain. Most of 
the enlightening beings in this stage become great Brahmas, lords of a 
thousand worlds, supreme, invincible, seeing what is beneficial, imbued 
with controlling power, capable, mighty, skilled in the presentation of 
explanation of the transcendent ways of all listeners, individual illu- 
minates, and enlightening beings, insuperable in answering questions 
about the differentiations of worldly realms. Whatever they do, whether 
by way of giving, or kind speech, or beneficial action, or cooperation, is 
never apart from thoughts of Buddha, the Teaching, the Community, 
enlightening beings, the practices of enlightening beings, the ways of 
transcendence, the stages, the powers, expertise, and unique qualities of 
buddhas, and ultimately of omniscience in all its aspects. Why? That 
they may become the best of beings, unexcelled leaders and guides, and 
ultimately all-knowing refuges. 

“Accordingly, they bring forth such energy, by which they instantly 
attain as many concentrations as atoms in a million billion-world sys- 
tems, see as many buddhas as atoms in a million billion-world systems 
and acknowledge their power, shake as many lands as atoms in a million 
billion-world systems, illumine as many worlds as atoms in a million 



The Ten Stages 


773 


billion-world systems, mature as many beings as atoms in a million 
billion-world systems, abide for as many eons as atoms in a million 
billion-world systems, penetrate as many eons past and future as atoms 
in a million billion-world systems, ascertain as many ways into the 
Teaching as atoms in a million billion-world systems, and manifest as 
many bodies as atoms in a million billion-world systems, manifesting 
each body with a company of as many enlightening beings as atoms in 
a million billion-world systems; beyond that, enlightening beings with 
the power of vowing produce, by the excellence of their vows, countless 
transformations of the body, aura, light, mystic powers, vision, sphere of 
action, voice, activity, adornment, power, resolution, or performances.” 

Then Diamond Matrix spoke these verses describing this stage: 

Having purified wisdom and means in the seventh stage. 

Well provided for the Way, committed to great vows, 

Firmly established, the best of humans, imbued with goodness, 
Seeking knowledge, they enter the eighth stage. 

With virtue and knowledge, compassion and benevolence, 

Going on infinite paths of knowledge, with awareness like space, 
With the power of certain understanding of the teachings they 
hear, 

The great sages attain acceptance of nonorigination, tranquil and 
subtle. 

Primordially unborn, unoriginated, signless, all is 
Imperishable, not having become, unproduced. 

Void of essence of being, thus, beyond conception; 

So they are freed from thought and mentation, just like space. 

Accepting all things as such, free from idle fancy. 

Profoundly immovable, they arrive at peace of mind. 

It can hardly be known by worldlings, by their analytic 
reasoning, 

Because it is beyond concepts grasping mental images. 

Thus stabilized, there is no thinking in their minds, 

Like a monk who has reached extinction and attained 
nonthought. 

Like one dreaming of being in a river freed from concern on 
awakening. 

Like being in pure heaven, aloof of attachment to pleasure. 

On the basis of their previous resolution, the buddhas further 
exhort them: 



114 


The Flower Ornament Scripture 


“This tolerance is higher than coronation by the buddhas. 

But our vast knowledge and supreme buddhahood 
Is not yet yours, so begin heroic effort. 

“Though you have extinguished the burning of the fire of 
affliction. 

Having seen the world still afflicted, remember your past vows; 
Having thought of the welfare of the world, work in quest 
Of the cause of knowledge, for the liberation of the world. 

“The real essence of things is permanent, suchness, beyond 
thought, 

In all buddhas, buddhas’ disciples, and individual illuminates — 

It is not by this that the buddhas appear in the world with ten 
powers. 

But only by vast knowledge, unattached to past, present, or 
future.” 

Thus do the incomparable ones, worthy of the honor of humans 
and gods. 

Provoke in the enlightening beings thoughts of many aspects of 
knowledge. 

Endless entry into consummation of the Buddha teachings, 

Of which past enlightening practice was not even a fraction. 

Having thereby reached this stage of knowledge, these majestic 
people 

Pervade everywhere in an instant, having gamed entry into 
knowledge 

And having reached higher mystic knowledge, 

Like a ship on the ocean being borne along by the wind. 

Free from mental effort, established in the work of knowledge. 
They discern the becoming, decay, and subsistence of lands 
And penetrate the differentiations of the elements. 

Their fineness, grossness, and distinctions. 

They go into every atom in the billion-world system. 

The differentiation of the elements and bodies of beings, 

The distinctions and particles of precious substances in the realms 
of bliss: 

Knowing these, by their range of knowledge they calculate them 
all. 

Their minds developed in knowledge, they bring all bodies 
Into their own body, for the benefit of the beings; 



The Ten Stages 


115 


Pervading the billion worlds with various forms. 

They manifest various bodies in endless worlds. 

Just as the sun and moon, while in the sky. 

Appear as reflections in water. 

Remaining in the highest knowledge of the unmoving essence of 
Thusness, 

Enlightening beings appear, as reflections, intending to purify the 
world. 

According to beings’ dispositions, and the differences in their 
forms. 

Enlightening beings appear in all groups, in all worlds: 

They appear as disciples, as self-enlightened, as enlightening 
beings. 

And in the glorified form of buddhas. 

Beings, lands, as well as bodies of fruition of deeds, 

The various bodies — of reality, of knowledge — the bodies of 
sages. 

The body of space, majestic, all equal, 

They manifest, with various mystic powers, to satisfy the world. 

With tenfold control and reflection based on pure knowledge. 
Acting in accord with knowledge, following kindness and 
compassion, 

Doing whatever produces the qualities of all buddhas, 

Physically, verbally, mentally, they are stable as a mountain. 

All the ten powers of enlightening beings, unshakable, 

They attain to, invulnerable to all demons. 

Empowered by buddhas, they are honored by the gods 
And always attended by thunderbolt-bearers. 

The virtues of those who have attained this stage are endless 
And could not be exhausted in a billion eons. 

Furthermore, they associate with millions of buddhas 
And become radiant as regal crowns. 

The enlightening beings who have attained this stage 

Become great Brahmas, lords of a thousand worlds, rich in virtue. 

Able to expound the three vehicles inexhaustibly. 

Their pure light of benevolence destroys the afflictions of the 
world. 

In a single instant they attain concentrations 
Numerous as atoms in a million world systems, steadfast, 



776 


The Flower Ornament Scripture 


And see that many abodes of beings in the ten directions; 

And those with superior will go even beyond this. 

“This has been a summary of the eighth stage of enlightening beings, 
the details of which would take forever to tell.” 

When this stage had been explained, the Buddha’s power shook mil- 
lions of lands, incalculable, unthinkable. Shining light emanated from 
the body of the All-Seer; the lands illumined by the light, the beings 
therein were enraptured. A thousand enlightening beings hovering in 
the sky presented the Buddha with gifts surpassing those of the gods. 
The gods of the higher heavens, ecstatic, honored the Ocean of Virtue 
with a variety of offerings. Then a thousand goddesses, thrilled, their 
senses all delighted, honored the Teacher with celestial song: 

These enlightening beings are all free from defects and defilement, 
Impeccably practicing whatever stage they are in; 

Considering the weal of the world, they go to all regions. 

Showing the way of the Victor, their minds equal to space. 

In the realms of humans, celestials, and dragon kings. 

The adornments in the ten directions are stamped with higher 
blessings; 

Greater still, incomparable, is what the enlightening beings 
show — 

They produce the jewels of the path of knowledge. 

In one land unmoving, detached in all lands. 

Reaching all worlds like the cool light of the moon, 

Their minds have ceased all thought of sound; 

Their utterances are like echoes from the mountains. 

To those who are weak-minded and prone to dejection 
They teach the practice of listeners. 

Those of keen mind inclined to analyze conditions 

They show the knowledge of the way of individual illuminates. 

Those who incline to benevolence, for the good of all, 

They show the practice of enlightening beings. 

To those of foremost wisdom 

They show the peerless body of Buddha. 

Like magicians performing magic, they show millions of different 
bodies 

For the benefit of sentient beings, all of them without real 
existence. 

Thus do enlightening beings, involved in the magic of knowledge, 
Show all practices, all without real existence. 



The Ten Stages 


111 


Having uttered these sweet words of what they’d heard, the god- 
desses, seeing the Buddha, became silent. 

“This assembly is calm and clear,” said Moon of Liberation; “speak of 
the practice beyond the eighth stage, of the kings of the true teaching.” 

Diamond Matrix said, “Enlightening beings who, by means of the 
mind which has thus reflected on the infinite possibilities of knowledge, 
are intent upon yet higher tranquillities and liberations, thinking of con- 
sum mate attainment of yet higher enlightened knowledge, entering into 
the secret of the buddhas, ascertaining the greatness of inconceivable 
knowledge, purifying the ascertainment of spell-concentration, extend- 
ing mystic knowledge, acting in accord with the differences in worlds, 
cultivating the insuperability of the powers, expertise, and unique quali- 
ties of buddhas, following the might of the turning of the wheel of 
Teaching of buddhas, not abandoning the attainment of empowerment 
of great compassion, thus come to the ninth stage of enlightening beings. 

“Enlightening beings in this stage of the Good Mind accurately know 
the performance of good, bad, and neutral things, the performance of 
mundane and transmundane things, the performance of conceivable and 
inconceivable things, the performance of tainted and untainted things, 
the performance of regular and irregular things, the performance of 
things listeners and individual illuminates do, the performance of things 
enlightening beings do, the performance of things pertaining to buddha- 
hood, and the performance of fabricated and unfabricated things — all 
these they know as they really are. 

“By means of this knowing awareness, they know accurately how all 
beings get into entanglement of mind, how they get into entanglement 
in afflictions, entanglement in acts, entanglement in senses, entanglement 
in resolutions, entanglement in dispositions, entanglement in inclinations 
and propensities, entanglement in birth, entanglement in the continua- 
tion of habit energies, and how they get into entanglement in the defini- 
tion of what is beneficial, what is not beneficial, and what is neither 
beneficial nor unbeneficial — all this they know as it really is. 

“They also know the compartmentahzation of mind of sentient 
beings — they accurately know their complexity of mind, the dissolution 
and nondissolution in instantaneous action of mind, the mcorporeahty of 
mind, the endless, ubiquitous all-pervasiveness of mind, the luminosity 
of mind, the defilement or nondefilement of mind, the bondage or lib- 
eration of mind, the creation by illusion of mind, the manifestation of 
mind according to the state of being; they accurately know hundreds of 
thousands of differences of mind. 

“They also know accurately how far-reaching afflictions arc, the end- 
lessness of their applications, their inseparable simultaneity, their being 
the sole cause of the appearance of propensities, their interconnection and 
disconnection with the mind, their appearance according to the state of 
being in the continuity of births, their distinction of being in the realm of 
desire, form, or formlessness, the great blameworthiness of pride stuck 
with craving ignorance and views, the continuity of the causality of 



77 8 


The Flower Ornament Scripture 


physical, verbal, and mental actions; in sum, they accurately know the 
pervasiveness of activities of up to eighty-four thousand afflictions. 

“They also accurately know the goodness, badness, or neutrality of 
actions; whether they are evident or not; their inextricable coexistence 
with mind; their continuity of fruition through accumulation in spite of 
their own essence instantly disintegrating; whether or not they have de- 
velopments; the variety of differences in rewards of pure, impure, and 
mixed actions; the infinity of the f ield of action; the difference in holiness 
and mundamty; how what is produced in the present state is experienced 
another time around; whether or not actions are a means of release; and 
whether or not they are sure — in sum, they accurately know as many as 
eighty-four thousand different aspects of action, as well as how to skill- 
fully ascertain their differences. 

“They also know accurately the weakness, mediocrity, and strength 
of faculties; their disjunction or continuity past to future; their superi- 
ority, mediocrity, and inferiority; their inextricable coexistence with 
afflictions; whether or not they are vehicles of liberation, sure or unsure; 
their suitability for guidance, according to maturity or immaturity; their 
nature as grasping of appearances in the rapid disintegration repeated in 
the net of faculties; the invincibility of the overlordship of faculties; the 
difference in regressing and nonregressing faculties; their various differ- 
ences of extent and concurrence — in sum, they accurately know as many 
as eighty-four thousand different aspects of faculties. 

“They also know the weakness, mediocrity, and strength of inten- 
tions; their disjunction or continuity past to future; their superiority, 
mediocrity, and inferiority; their coexistence with afflictions; whether 
they are vehicles of liberation, sure or not; their nature as grasping of 
appearances in the rapid disintegration repeated in the net of intentions; 
the invincibility of the overlordship of intent; the difference in regressing 
and nonregressing intent; differences in extent and concurrence — in sum, 
they know as many as eighty-four thousand various aspects of intent. 

“They also accurately know the weakness, mediocrity, or strength of 
dispositions; their disjunction or continuity past and future; their superi- 
ority, mediocrity, or inferiority; their concurrence with afflictions; their 
qualities of being vehicles of liberation or not, sure or not; the certainty 
or uncertainty of their maturation; their nature of being grasping of 
appearances in the swift dissolution repeated in the net of dispositions; 
the invincibility of overlordship of disposition; their persistence and 
differentiation; differences in extent and concurrence — in sum, they 
know accurately as many as eighty-four thousand different aspects of 
inclinations and thousands of various aspects of dispositions. 

“They also accurately know the weakness, mediocrity, or strength of 
wills; their disjunction or continuity past to future; their superiority, 
mediocrity, or inferiority; their concurrence with afflictions; their quality 
of being vehicles of liberation or not, sure or not; their certainty or un- 
certainty of maturity; their being grasping of appearances in the swift 



The Ten Stages 


119 


dissolution repeated in the net of wills; the invincibility of the overlord- 
ship of will; their persistence and variety; their extent and concurrence — 
they accurately know as many as eighty-four thousand different aspects 
of will as well as thousands of ways of thinking. 

“They know accurately how propensities are born together with in- 
tent and mind; their connection with mind; their disconnection, division, 
and extent; their never having been uprooted and cast out since begin- 
ningless time; their being incompatible with all meditations, liberations, 
concentrations, trances, and mystic knowledges; their binding of the 
continuity of existence in the world; their activity of binding the mind 
since beginningless time; their nature of manifestation of accretions in 
the realms of sense; their being something to be quelled; their presence 
or absence in the states of the stages of enlightening; their being extracted 
only by the path of sages — all this enlightening beings know accurately. 

“They also accurately know the variety of births; birth according to 
actions; the differentiation of hells, animal, ghost, and titan realms, 
humans and celestials; birth in the realms of form and formlessness; birth 
in realms with thought and without thought; the sprouting of future be- 
coming from the field of action, the moisture of craving, the darkness of 
ignorance, and the seeds of consciousness; the concurrence of name and 
form; continuity due to ignorant craving for becoming; the beginmng- 
lessness and endlessness of desire for enjoyment, desire for existence, and 
the likes of sentient beings; and how birth is brought forth by grasping 
for things of the world — all this they know as it really is. 

“They also know whether or not habit energies are active; infusion by 
impressions according to involvements; habituation according to activi- 
ties of beings; habituation according to acts, afflictions, and customs; 
habituation to good, bad, and neutral customs; habituation dominating 
future courses of existence; habituation gradually becoming dominant; 
habituation in which there persist aberrations producing long-lasting 
affliction; substantial and insubstantial habituation; and permeation by 
impressions of seeing and hearing Buddhist practitioners, individual illu- 
minates, enlightening beings, and buddhas — all these they know as they 
are. 

“They also know accurately the correct stabilization, incorrect stabi- 
lization, and correct and incorrect stabilization of groups of people; 
their correct stabilization by correct views, their incorrect stabilization 
by incorrect views, their nonstabilization without either, their incorrect 
stabilization by one of the five hellish deeds that bring immediate con- 
sequence, their correct stabilization by the five religious faculties, their 
lack of stability without either, their incorrect stabilization in the eight 
deviations, their correct stabilization in the eightfold right path, their 
lack of further involvement with either, their indeterminacy without 
either, their incorrect stabilization on unrelenting envy, jealousy, and 
lack of sympathy, their stabilization in correctness of practice of the 
supreme Path of sages, and the indeterminacy of groups apart from both 



7 80 


The Flower Ornament Scripture 


of these — they know all these as they really are. Enlightening beings 
who have attained such knowledge are said to be established in the ninth 
stage, Good Mind. 

“Enlightening beings in this stage of Good Mind, knowing the dif- 
ferences in sentient beings’ conduct, undertake to effect their libera- 
tion accordingly. They truly know the maturity of sentient beings as 
well as their discipline; they truly know the teachings of the vehicle of 
listeners, the teachings of the vehicle of individual illuminates, the teach- 
ings of the vehicle of enlightening beings, and the teachings of the stage 
of buddhahood. 

“Knowing all this, they expound teachings to beings so they may 
realize Thusness. They expound teachings according to differences in 
mental dispositions, according to differences in propensities, according 
to differences in faculties, according to differences in inclinations, through 
approaching knowledge according to differences in spheres of action, 
through proceeding according to knowledge of all spheres of action, 
through proceeding according to tendencies toward entanglement 
according to disposition, through adaptation to the afflictions, actions, 
and habits of the various states of being, through going along with the 
structures of groups, according to the application of whatever means by 
which liberation may be attained, by appearing in endless forms, by ap- 
pearing in all worlds in ways congenial to the beings there, by knowing 
how to say everything, and by skill in ascertainment of all specific 
knowledge necessary for elucidation of the teachings. 

“Enlightening beings established in the stage of Good Mind act as 
preachers of the Teaching and preserve the treasury of teaching of the 
Enlightened. In these enlightening beings the unadulterated four special 
knowledges of enlightening beings are always operative. What are the 
four? They are the special knowledge of principles, of meanings, of ex- 
pression, and of elocution. By the knowledge of principles they know 
the specific characteristics of principles; by knowledge of meanings they 
know the differentiations of principles; by knowledge of expression they 
know the unconfused teaching of principles; by knowledge of elocution 
they know the interrelated continuity of principles. 

“Also, by specific knowledge of principles they know the nonexistent 
body of things. By specific knowledge of meanings, they know the be- 
ginning and end of things. By specific knowledge of expression they 
expound the Teaching by means of interconnected representations of all 
things. By specific knowledge of elocution they can expound the Teach- 
ing boundlessly without destroying representations as they are. 

“Also, by specific knowledge of principles they know the present dif- 
ferentiation of things. By specific knowledge of meanings they know the 
past and future differentiation of things. By specific knowledge of ex- 
pression they expound the Teaching without mixup of past, future, and 
present. By specific knowledge of elocution they expound the Teaching 
in each of the past, future, and present by the beginningless and endless 
light of truth. 



The Ten Stages 


781 


“Also, by specific knowledge of principles they know the variety of 
phenomena and principles. By specific knowledge of meanings they 
know the variety of meanings. By specific knowledge of expression they 
expound the Teaching according to the local language. By specific 
knowledge of elocution they expound the Teaching according to mental 
dispositions and knowledge. 

“Also, by specific knowledge of principles they know the skill of dif- 
ferentiation of direct knowledge of things without mixup. By specific 
knowledge of meanings they know the arrangement of suchness by 
inductive knowledge. By specific knowledge of expression they teach 
by demonstration of conventional knowledge without mixup. By 
knowledge of elocution they expound the Teaching by familiarity with 
knowledge of ultimate truth. 

“Also, by specific knowledge of principles, they know one indestruc- 
tible principle in all things. By specific knowledge of meanings, they 
enter into realization of familiarity with the interdependent origination 
of matter and mind, senses, sense data, and sense consciousnesses, and the 
truths. By specific knowledge of expression they teach in words pleasing 
and easy to understand for all beings. By specific knowledge of elocution 
they teach by more and more endless illumination of the Teaching. 

“Also, by specific knowledge of principles they know the variety of 
entries into the One Vehicle. By specific knowledge of meanings they 
know the distinctions of different vehicles. By the specific knowledge of 
expression they teach without confusing all vehicles. By specific knowl- 
edge of elocution they teach each vehicle with endless illumination of 
principles. 

“Also, by the specific knowledge of principles they enter into action 
in accord with all practices of enlightening beings, practice of knowledge 
and practice of principles. By the specific knowledge of meanings they 
comprehend the differentiations of the teaching of the arrangement of 
the ten stages. By the specific knowledge of expressions they teach by 
presenting the path without confusion according to the stage. By specific 
knowledge of elocution they teach each stage in terms of its endless 
aspects. 

“Also, by the specific knowledge of principles they comprehend all 
buddhas’ attaining enlightenment in an instant. By specific knowledge 
of meaning they know accord with various differences in times, phe- 
nomena, and characteristics. By knowledge of expression they teach by 
different utterances according to attainment of correct enlightenment. 
By knowledge of elocution they expound each phrase of the Teaching 
continuously for endless eons. 

“Also, by knowledge of principle they know action in accord with all 
buddhas’ speech, powers, expertises, qualities of buddhahood, great 
compassion, analytic knowledge, application, teaching, and omniscient 
knowledge. By knowledge of meaning they know the eighty-four 
thousand utterances of buddhas according to sentient beings’ mental 
dispositions, faculties, and different inclinations. By knowledge of ex- 



7 82 


The Flower Ornament Scripture 


pression they teach the buddhas’ sayings according to the differences 
in actions of all beings. By knowledge of elocution they expound the 
Teaching by focus on the sphere of practice reflecting the knowledge of 
the enlightened. 

“The enlightening beings who are thus skillful in effectuation of the 
science of these specific analytic knowledges, having reached the ninth 
stage, having attained the treasury of teachings of the enlightened, acting 
as great preachers of the Teaching, come to attain the concentration spell 
containing meanings, the concentration spell containing principles, the 
concentration spell containing evocation of knowledge, the concentra- 
tion spell containing illumination, the concentration spell of good intel- 
lect, the concentration spell containing treasures, the concentration spell 
containing vital energy, the concentration spell leading into nonattach- 
ment and nonobstruction, the concentration spell of infinity, and the 
concentration spell containing a store of various meanings. They attain 
countless millions of kinds of concentration spells filled by such spell 
formulae as these. They expound the Teaching by countless millions of 
skillfully adapted utterances and unlimited adaptive means of eloquent 
analysis. By means of these countless millions of concentration spells as 
doors of access, they listen to the Teaching directly from innumerable 
buddhas of the ten directions and, having heard the Teaching, do not 
forget it, and also expound it, with innumerable differentiations, as they 
have heard it. They completely learn teachings from one buddha through 
the mediums of countless millions of concentration spells, and as from 
one, so too from endless buddhas, by measure of their will, to a yet 
greater extent do they receive the light of the means of access to the 
Teaching, such as cannot be attained by the retentive power of greatly 
learned disciples who take up and hold what they learn, even in a hun- 
dred thousand eons. 

“Thus having attained mental command through concentration 
spells, having attained eloquence, sitting on the seat of teaching, they 
pervade a billion worlds and expound the Teaching to beings according 
to the differences in the mentalities of the beings. As they sit on the seat 
of teaching, their seat of teaching has immeasurably greater splendor 
than any except those of the buddhas and the enlightening beings who 
have reached the stage of coronation. Sitting on the seat of teaching, at 
will they make one utterance causing all congregations to perceive it as 
various different utterances. At will they convey knowledge by various 
different utterances and nuances. At will they draw forth ways of entry 
into the Teaching by emanating beams of light. At will they emit voices 
from all their pores. At will they bring forth voices of teaching from all 
forms manifest in the universe. At will they convey knowledge of all 
phenomena by means of one utterance. At will they make all sounds into 
the sound of the Teaching. At will they bring forth the voice of the 
Teaching from the song and music of all worldly realms. At will they 
draw forth all the different expressions of the Teaching from a single 



The Ten Stages 


7 83 


syllable. At will they draw forth untold ways of entry into the Teaching 
from each and every atom in the clusters of elements of earth, water, fire, 
and wind in untold worlds. 

“Even if the beings of a billion worlds were to come up, all at the 
same moment, and ask questions, each of them asking questions with 
countless nuances, each one asking a different question, the enlightening 
beings would take in every tone and nuance, and with a single utterance 
would satisfy all those beings’ minds. Even if the beings of untold worlds 
all came up in the same moment and asked questions, each with innu- 
merable nuances, each different, the enlightening beings would take 
them all on instantly and edify them all with a single utterance. Pervad- 
ing untold worlds, they expound the Teaching according to beings’ 
dispositions, faculties, and inclinations. Sitting in discourse on the Teach- 
ing, receiving the empowerment of the buddhas, they simultaneously 
face all beings, doing the work of buddhahood. 

“All the more do they undertake the absorption of the light of knowl- 
edge in this way: ‘Even if on a single point there be buddhas as numerous 
as atoms in untold worlds teaching in the same immeasurable number of 
assemblies, each buddha teaching according to the differences of all those 
innumerable beings, presenting to each being’s disposition of mmd an 
equally immeasurable number of teachings, and as one buddha does in 
one assembly, so also all buddhas, and as in one point so in all universes, 
there we should produce a memory of such enormous extent and receive 
the revelation of the Teaching at once from all the buddhas without 
missing a single word. We should purify the ability to express with 
certainty such revelation of wisdom as will instantly satisfy all the beings 
in the aforementioned assemblies, with their various groups, ways, and 
tendencies, as well as the beings in so many worlds.’ 

“Enlightening beings who have reached this stage of Good Mmd, 
becoming all the more single-minded in their focus of attention, day and 
night, entering the sphere of buddhas, joining the company of buddhas, 
reach the profound liberation of enlightening beings. Enlightening beings 
acting in accord with such knowledge never stop the vision of buddhas 
in concentration — in each age seeing countless buddhas, they honor, 
respect, and venerate them. With immense vision of buddhas they cease- 
lessly attend them respectfully and ask the buddhas questions. They 
attain mental command of the Teaching and can expound it. 

“Those purified roots of goodness of enlightening beings become all 
the more beyond compare. Just as gold fashioned into ornaments, per- 
fected by a skilled goldsmith and put on the head or neck of a universal 
monarch, cannot be outshone by the adornments of all minor kings and 
people of the four continents, in the same way the roots of goodness of 
enlightening beings in the stage of Good Mind, well arrayed by the light 
of great knowledge, are so purified that they cannot be outshone by all 
listeners, individual illuminates, and enlightening beings in lower stages. 
The light of their roots of goodness, shining on the mental tangles of 



784 


Tilt’ Flower Ornament Scripture 


afflictions of sentient beings, put an end to them. Just as great Brahmas of 
million-world systems illumine the thickets and lowlands in all worlds of 
the million-world system, in the same way does the light of roots of 
goodness of enlightening beings in this stage of Good Mind shine on the 
mental thickets of afflictions of sentient beings and put an end to them. 
Of the ten transcendent ways, transcendent power is predominant in 
these enlightening beings, while they practice the others as best they can. 

“This is a summary explanation of the ninth stage of enlightening 
beings, called Good Mind, the full details of which would take forever to 
tell. Most of the enlightening beings in this stage become great Brahmas 
of enormous power, lords of a million worlds, eminent, unsurpassed, 
seers of what is beneficial, masterful, able and strong in the exposition of 
the ways of transcendence of all listeners, individual illuminates, and en- 
lightening beings, invincible in answering questions according to beings’ 
dispositions. Whatever actions they undertake, whether by giving, kind 
speech, beneficial action, or cooperation, it is never apart from thoughts 
of Buddha, the Teaching, the Community, enlightening beings, the 
practices of enlightening beings, the ways of transcendence, the stages, 
the powers, expertises, and unique qualities of Buddhas, and ultimately 
omniscience in all its aspects. Why? Because they want to become the 
best of beings, unexcelled leaders and guides, and ultimately omniscient 
refuges. 

“With this desire they exert their energy, by which exertion of en- 
ergy they attain in one instant as many concentrations as atoms in count- 
less millions of buddha-lands, see as many buddhas as atoms in countless 
millions of buddha-lands and become aware of their power, shake 
as many worlds as atoms in countless millions of buddha-lands, go to as 
many buddha-lands as atoms in countless millions of buddha-lands, illu- 
mine as many lands as atoms in countless millions of buddha-lands, ma- 
ture as many beings as atoms in countless millions of buddha-lands, abide 
for as many eons as atoms in countless millions of buddha-lands, pene- 
trate as many eons past and future as atoms in countless millions of 
buddha-lands, ascertain as many ways of entry into the Teaching as 
atoms in countless millions of buddha-lands, and manifest as many bodies 
as atoms in countless millions of buddha-lands, manifesting each body 
accompanied by as many enlightening beings as atoms in countless mil- 
lions of buddha-lands. Beyond that, enlightening beings with the power 
of vows perform, by the excellence of their vows, countless transfor- 
mations, of the body, aura, mystic powers, vision, sphere of action, 
voice, conduct, adornment, power, resolution, and performances.’’ 

Then Diamond Matrix spoke these verses describing this stage: 

Contemplating with immeasurably powerful intellect, 

With very subtle knowledge, atom-splitting knowledge, 

Thus entering into the abode of the secret of buddhas. 

They reach the ninth stage, benefactors of the world. 



The Ten Stages 


785 


Their mental command and concentration are great. 

Their far-reaching mystic knowledge enters all lands. 

With certainty of knowledge and power, this is the abode of 
steadfastness of the conquerers — 

The wise with commitment and compassion enter this ninth 
stage. 

Those who have reached this stage, holders of buddhas’ treasury, 
Know what is good, what is bad, and what is neutral, 

What is tainted and worldly, and what is transcendent. 

What is conceivable and what is inconceivable. 

They examine what is certain and what is uncertain, 

And foster the practices accomplishing the Three Vehicles. 
Teachings of the stages, according to inclinations and conduct, 
They prepare and enter the world accordingly. 

With superior subtle intellect following such knowledge. 

They search out the mental tangles of sentient beings: 

They search out the various tangles of mind 
And comprehend who can be taught, what the end and the 
beginning are. 

They comprehend beginningless afflictions, in their 
interrelatedness of application. 

As well as the continuity of their courses through compulsive 
propensities, 

And in terms of the various differences in process of action. 

And the vanishing of effect with extinction of cause. 

They comprehend which faculties are weak, middling, and 
strong, 

And continuity between past and future: 

Inclinations of various kinds, and whether or not they are pure, 
They comprehend, all, eighty-four thousand. 

Worldly beings are developed into different dispositions. 

Gone into the tangles of afflictions and views, beginningless, 
endless, never cut off. 

Continually bound up with the mind 

Born together with and stuck to inclinations and propensities. 

Those inclinations and propensities are not real things, 

They have no location and are not apart from mind; 

Hard to know, unconquerable by the states of meditation, 

They can be cut off only by the diamond thunderbolt of the Path. 



786 


The Flower Ornament Scripture 


Entering the variety of six courses of migration of life, 

Craving being the moisture, ignorance the shade, action the field, 
Consciousness the seeds, name and form the simultaneous 
sprouts — 

Thus do they see beings in the world, beginmngless and endless. 

Those beings’ minds are full of the action of afflictions, according 
to patterns of habit — 

Apart from this they have no desire for further continuation of 
transmigration. 

The enlightening beings know who are stabilized in truth, in 
error, and indeterminate, 

Who are those sunk in views, and who are those with knowledge. 

With these reflections, stationed in this stage. 

Enlightening beings reveal the Teaching in different ways 
According to people’s dispositions, faculties, and inclinations, 
Versed in analytic knowledge, meanings, elocution, and 
expression. 

They are in the position of preachers of the Teaching, 

Like lions, like bulls, like majestic mountains; 

They shower the sweet rain of the elixir of immortality. 

Just as the water spirits fill the sea. 

Skilled in seeking out meanings, as well as the essence of things, 
Comprehending all expressions, they have mastered elocution; 
Having attained countless millions of decades of concentration 
spells. 

They hold the Teachings as the ocean holds the ram. 

Thus having attained concentration by purification through spells. 
They see thousands of buddhas in one instant; 

And having gamed the treasure of the Teaching, they expound it, 
Reaching each and every sphere with its purifying sound. 

They set the various beings of the billion worlds 
Free by means of the three treasures. 

Satisfying all according to their faculties and dispositions. 

Like water spirits filling the ocean. 

With even greater virtue they exert their energy 
And think how there are, in a minute point, 

Unthinkable numbers of buddhas teaching, and various beings; 
Hearing the teachings, they hold them as the earth holds seeds. 



The Ten Stages 


787 


As many beings as there are in the ten directions, 

All sit in a single circle of assembly: 

Appearing to them all in a single instant, enlightening beings 
Will satisfy them all with a single utterance. 

Stationed here, masters of the Teaching, highest of humans and 
gods, 

They become children of buddhas, moving by the teachings: 

Day and night they are in the company of the buddhas, 

Established in profound tranquillity, firm in knowledge and 
liberation. 

They attend millions of buddhas 

And become purified, like the adornments of a monarch; 

Their light overcomes the obscurities of afflictions 
Like the light of Brahma illumining a million worlds. 

In this stage they become Brahma gods, imbued with virtue, 

And satisfy beings with the teachings of the Three Vehicles. 

What they undertake is for the benefit of all beings; 

Following enlightened knowledge, they attain virtue and 
knowledge. 

In a single instant they attain as many concentrations 
As atoms in immeasurable lands, steadfast: 

Seeing the buddhas of the ten directions, they hear the Teaching, 
And beyond that, by willpower, they work innumerable 
miracles. 

“Thus has been told the ninth stage of those contemplating great 
knowledge, profound, hard to see, subtle, the ninth stage of enlightening 
beings, called Good Mind.” 

Thus having heard of unsurpassed practice, millions of celestials of the 
Pure Abodes were delighted; they stood in the sky, their senses enrap- 
tured, and paid honor to the Buddha. Endless millions of enlightening 
beings hovering in the sky were gladdened; they burnt clouds of incense, 
incomparably delightful, destroying the afflictions of the world. The 
king of the heaven of power, pleased, was in the sky with a retinue of 
trillions, all respectfully showering vestments, beautiful, excellent, by the 
hundreds. Many goddesses, their senses delighted, honored the Buddha 
respectfully, playing trillions of musical instruments, uttering such words 
as these: 

The Buddha, sitting in one land, 

Appears reflected in all lands; 



7 88 


The Flower Ornament Scripture 


Bodies of millions of varieties, pleasing. 

Pervade the reaches of the cosmos. 

From one hair of the Buddha light beams 
Emerge, annihilating the afflictions of the world; 

The elemental particles of the land may be counted, 

But the number of those light beams cannot be known. 

Sometimes they show buddhas imbued with supreme 
characteristics 

Turning the wheel of the highest teaching; 

Sometimes there appears the lord of humans, pure and calm. 

With his most excellent, unsurpassed conduct, in other lands. 

The Guide is seen in the abode of happiness, 

Dying there and so coming to earth, 

In the womb, thus in millions of lands, 

Or seen being born there in the land. 

The Guide, going forth for the sake of the world 
And becoming supremely enlightened. 

So turning the wheel of the Teaching, 

Is seen in millions of lands. 

Just as a magician versed in the arts of magic 
Shows many objects for people. 

So does the Teacher, versed in supreme knowledge. 

Show all bodies to people. 

Empty, quiescent, essentially signless, 

The nature of things is equal to space — 

The enlightened Teacher, by ultimate truth. 

Shows the exalted sphere of buddhas. 

As is the essence of the buddhas, 

So is that of sentient beings — found in the nature of things. 

Signs and signlessness are equal in that way — 

All things are ultimately signless. 

Those who seek enlightened knowledge 
Abandon assumptions, notions, imaginations; 

Aware that being and nonbeing are the same in essence, 

They will quickly become supreme human leaders. 

Having spoken thousands of such sweet words, the goddesses, looking at 
the Buddha, became silent and remained quiet. Knowing the assembly 



The Ten Stages 


789 


was settled, the fearless Moon of Liberation asked Diamond Matrix, the 
dauntless enlightening being, “Tell us, in order, all the characteristics, 
qualities, and sphere of those who come to the tenth stage, as well as their 
marks and miracles.” 

Diamond Matrix said, “Those enlightening beings who, having wisely 
reflected on the possibilities of knowledge up to the ninth stage, have 
made a thorough and discerning investigation, have thoroughly fulfilled 
pure practices, have gathered inexhaustible provisions, have acquired 
great stores of virtue and knowledge, have attained great, far-reaching 
compassion, are familiar with the distinctions and differentiations of 
worldly realms, have gone into the thickets of the realms of sentient 
beings, focus their perception and attention on approaching entry into 
the sphere of buddhas, and are intent on the powers, expertises, and 
other qualities of buddhahood, are said to have reached the stage of 
coronation with omniscience in all its aspects. 

“Furthermore, enlightening beings who accord with this knowledge 
and have reached the stage of coronation realize a concentration called 
undefiled, one called entry into the analysis of differentiations of the 
cosmos, one called array of adornments of the pinnacle of enlighten- 
ment, one called flower of lights of all appearances, one called oceanic 
container, one called oceanic plenitude, one called vast as space, once 
called ascertainment of the intrinsic essence of all things, one called 
adjusting to the mental behavior of all beings, and one called appearing 
in the presence of all buddhas. Beginning with these, they realize incal- 
culable millions of concentrations. 

“They enter and emerge from all these concentrations, and, having 
attained skill in concentration, they experience all the effects of concen- 
tration. At the end of the incalculable millions of concentrations, one 
realizes a concentration of enlightening beings called bearing coronation 
by the special property of omniscient knowledge. At the moment one 
realizes this concentration, there appears an immeasurable lotus made of 
the finest jewels, as large as ten billion-world universes, inlaid with all 
kinds of jewels, beyond the range of all worlds, arisen from transmundane 
roots of goodness, existing in the realm of the essence of illusormess, 
appearing based on the cosmos, beyond the range of the heavens, with a 
jewel stem, a pericarp of incomparable sandalwood, a fringe of huge 
emeralds, leaves of shining gold, its body flowering with innumerable 
rays of light, its interior filled with all the finest jewels, covered with a 
boundlessly vast net of jewels, surrounded by as many great jewel lotuses 
as atoms in ten billion-world universes. 

“The enlightening being, in a corresponding form, stands by and, 
immediately upon attainment of the concentration bearing coronation 
wrth the special qualities of omniscience, appears seated on the great 
jewel lotus. As soon as the enlightening being is seated on this great jewel 
lotus, as many enlightening beings as there are surrounding jewel lotuses 
come from the ten directions, circle that enlightening being, and sit on 



7 90 


The Flower Ornament Scripture 


those great surrounding jewel lotuses, and each of them enter a million 
concentrations, while gazing on the central enlightening being. Immedi- 
ately upon everyone’s entry into concentration, all worlds quake, all ills 
cease, all universes are pervaded with revealing light, all worlds are 
purified, the names of all buddha-lands are voiced, all enlightening beings 
of the same practice gather, all celestial and human music and song sound 
forth, all beings become blissful, the inconceivable honoring and atten- 
dance of all the perfectly enlightened ones commence, and the circles of 
all the buddhas are made known. 

“What is the reason for that? As soon as the enlightening being sits on 
this great jewel lotus, from the soles of the enlightening being’s feet 
emerge countless millions of light rays, which illumine the uninterrupted 
great hells in the ten directions and extinguish the torments of the beings 
in the hells. From the circles on the knees of the enlightening being 
emerge countless millions of light rays which illumine all the animal 
realms in the ten directions and extinguish the sufferings of all the 
animals. From the sphere of the navel emerge countless millions of rays 
of light which illumine all the ghost realms in the ten directions and 
extinguish all the pains of all the beings in the ghost realms. From the left 
and right sides of the enlightening being emerge countless millions of 
rays of light which illumine the humans in the ten directions and extin- 
guish human sufferings. From both hands emerge countless millions of 
light rays which illumine the abodes of celestials and titans, extinguishing 
their pains. From the shoulders emerge countless millions of rays of light 
which illumine all those in the vehicle of listeners, followers of the 
elementary teachings in the ten directions, and present to them a way of 
entry into the light of the Teaching. From the back of the neck emerge 
countless millions of rays of light which illumine all the individually 
awakened ones in the ten directions and present to them a method for 
quiescent concentration. From the face emerge countless millions of light 
rays which illumine all the enlightening beings in the ten directions, 
from those who have just been inspired for the first time up to those who 
have reached the ninth stage, and present to them the principle of wisdom 
and skill in means. From the circle of hair between the brows of the 
enlightening being emerge countless millions of rays of light which shine 
on the abodes of demons in the ten directions and eclipse them, and then 
illumine the enlightening beings who have reached the stage of corona- 
tion and disappear into their bodies. From the top of the head emerge as 
many rays of light as atoms in countless millions of billion-world uni- 
verses, illumining the sites of congregation of all buddhas throughout the 
reaches of the space of the cosmos, then circling the world to the right in 
ten ways, then stopping in the sky and forming a great circular network 
of lights, and then proceeding to make a great offering called ‘blazing 
light’ to all buddhas. That offering is such that the offerings of all 
enlightening beings from the first inspiration up to the ninth stage can- 
not compare even to the smallest fraction of it. 



The Ten Stages 


791 


“Furthermore, from that great circular network of lights there rain, in 
all universes in the ten directions, manifestations of flowers, incenses, 
garlands, perfumes, aromatic powders, robes, parasols, banners, pen- 
nants, clothing, ornaments, jewels, and more, all beyond the scope of all 
worlds, produced by the influence of stores of transmundane roots of 
goodness, complete in all their features and qualities, sustained by the 
inconceivable power of nirvana — rains of various arrays of great riches 
pour as from a great cloud on the places of assembly of each and every 
buddha. And whoever perceives those offerings becomes assured of per- 
fect enlightenment. 

“Then the lights, having made these offerings, again illumine the 
circles of assembly of all buddhas, then circle the world to the right in ten 
ways, and disappear into the soles of the feet of those buddhas. Thence it 
is known to those buddhas and those enlightening beings that in this 
world, this realm, this place, the enlightening being following such a 
practice has reached the time of coronation. Then, from incalculable 
lands in the ten directions, enlightening beings up to the ninth stage 
come to that enlightening being, encircle the enlightening being, make 
great offerings, and, while gazing on that enlightening being, enter a 
million concentrations. 

“From the gloriously adorned thunderbolt symbols of well-being on 
the bodies of enlightening beings who have attained the stage of corona- 
tion emerges a great light ray called demon-conqueror, each ray accom- 
panied by countless millions of light rays; having illumined the ten 
directions and shown countless miracles, the light rays again disappear 
into the enlightening beings’ thunderbolt symbols of well-being. As 
soon as those light rays of a hundred thousand higher qualities disappear, 
there appears an increase in the power and strength of the enlightening 
being. 

“Then there emerges from the circle of hair between the eyebrows of 
the buddhas beams of light called possessors of omniscient superknowl- 
edge, accompanied by countless light beams; illumining all worlds in the 
ten directions, circling the worlds in ten ways to the right, inspiring 
many hundreds of quadrillions of enlightening beings, causing all buddha- 
lands to quake in six ways, stopping all death and rebirth in bad condi- 
tions, eclipsing all abodes of demons, showing the settings of enlighten- 
ment of all buddhas, and illuminating all worlds throughout the cosmos 
to the furthest reaches of space, then returning again, circling all assem- 
blies of enlightening beings to the right and manifesting an immense 
array, those beams of light disappear into the top of the enlightening 
being’s head. The accompanying light beams in the same way enter into 
the heads of the enlightening beings assembled around that enlightening 
being who has reached the tenth stage, whereupon they attain a million 
concentrations that they have never attained before. 

“At the same time as those light beams enter the enlightening being’s 
head, the enlightening being is said to be coronated; in the realm of 



192 


The Flower Ornament Scripture 


perfectly completely enlightened ones, having fulfilled the ten powers, 
the enlightening being enters the ranks of the perfect buddhas. It is like 
the son of a universal ruler, the crown prince, borne by the principal 
wife, becoming imbued with the characteristics of a universal ruler: the 
universal ruler seats him on a magnificent golden elephant throne and, 
bringing water from the four seas, setting over the palace great arrays of 
flowers, incenses, lamps, garlands, perfumes, aromatic powders, cloths, 
parasols, banners, pennants, music and song, he takes the golden pitcher 
containing water from the four oceans and anoints the head of his son 
with the water, whereupon the son joins the ranks of the consecrated 
rulers. Then, when he has fulfilled the tenfold path of good action, he 
gains the name of universal ruler, the one who turns the wheel of the 
law. In the same way, as soon as the enlightening being is coronated by 
those blessed buddhas, the enlightening being is said to be anointed with 
great knowledge. And having fulfilled the ten powers by the anointment 
of complete buddhas, the enlightening being enters the ranks of the truly 
consummately enlightened ones. This is the enlightening being’s anoint- 
ment, or coronation, with great knowledge, in quest of which the en- 
lightening being undertakes many hundreds of thousands of difficult 
practices. Thus coronated, matured in immeasurable virtue and knowl- 
edge, the enlightening being is said to be established in the tenth stage, 
which is called Cloud of Teaching. 

“Enlightening beings in this stage have accurate knowledge of the 
totality of the realm of reality, the realm of desire, the realm of form, the 
formless realm, the realm of worlds, the realm of all beings, the realm of 
consciousness, the realms of the created and the uncreated, the realm of 
space, and the teaching of being and nonbeing; they have accurate knowl- 
edge of the totality of the realm of nirvana, and of afflictions created by 
views; they have accurate knowledge of the totality of the becoming and 
decay of worlds, of the practice of followers of the elementary Buddhist 
teachings, of the practice of individual illuminates, of the practice of 
enlightening beings, of the buddhas’ powers, expertises, unique qualities 
of buddhahood, and material and spiritual bodies, of omniscience in all 
its aspects, of demonstration of attainment of enlightenment and turning 
the wheel of teaching — in sum, they have accurate knowledge of ac- 
complishment of ail the different ways of access to truth. They also have 
accurate knowledge of the projection of the world, the projection of the 
cosmos, the projection of Buddhist followers, the projection of indi- 
vidual illuminates, the projection of enlightening beings, the projection 
of buddhas, and the feasibility or unfeasibility of all projections. 

“They also know the basis of all buddhas as it really is; they know, 
too, the basis of the Teaching, the basis of the Community, the basis of 
action, the basis of affliction, the basis of time, the basis of commitment, 
the basis of reverence, the basis of conduct, the basis of ages, and the basis 
of knowledge, all as they truly are. 

“Also, all knowledge of the buddhas entering into subtleties — 



The Ten Stages 


793 


knowledge of details of practice, of death in heaven and rebirth on earth, 
of birth, of leaving home, of attaining enlightenment, of miracles, of 
setting the wheel of the Teaching in motion, of preaching the truth, of 
the full details of the Teaching, of the support of the life span, of the 
manifestation of the body of glorified form, of the orderly guidance of 
all beings, of manifestation in all worlds, of observing the mental be- 
havior of all beings, of observing past, present, and future in a single 
instant, of the entire past and future, of the totality of mental actions of 
beings in all their variety, of the inconceivable powers, expertises, and 
special qualities of the enlightened, of the ultimate nirvana of the bud- 
dhas, of the lasting of the true Teaching based on instruction — beginning 
with these, they accurately know all the incalculable knowledges of 
buddhas entering into subtleties. 

"They know all the secret matters of the buddhas, such as the secret of 
the body, the secret of speech, the secret of mind, the secret of considera- 
tion of right and wrong timing, the secret of giving enlightening beings 
predictions of enlightenment, the secret of taking care of sentient beings, 
the secret of encouragement and censure as means of guidance, the secret 
of impartiality in timely admonition and instruction, the secret of estab- 
lishing a variety of vehicles of liberation, the secret of distinction of 
beings’ conduct and faculties, the secret of penetrating beings’ acts and 
deeds, the secret of distinction of enlightening beings’ practices and 
faculties, the secret of enlightenment through practice and realization of 
inherent power, the secret of the basis of realization of intrinsic essence, 
the secret of manifestation and liberation, the secret of attraction and 
expulsion, the secret of showing the attitudes of standing, walking, 
sitting, and reclining, the secret of provision of food and physical neces- 
sities, the secret of showing speech, silence, meditation, liberation, con- 
centration, and attainment; they know all such secret matters of the 
buddhas as they really are. 

“They also accurately realize all the buddhas’ knowledges of the 
interpenetration of ages, such as one age as containing incalculable ages, 
incalculable ages as containing one age, calculable ages as containing in- 
calculable ages, incalculable ages as containing calculable ages, a moment 
of thought as containing ages, ages as containing moments of thought, 
ages as containing nonages, nonages as containing ages, ages with bud- 
dhas as containing ages without buddhas, ages without buddhas as con- 
taining ages with buddhas, past ages as containing future and present 
ages, present ages as containing past and future ages, future ages as 
containing past and present ages, long ages as containing short ages, short 
ages as containing long ages, the containment of what is made of per- 
ceptions in all ages, the containment of ages in all that is made of 
perceptions. 

"They also accurately know all the complete buddhas’ penetrating 
knowledges, such as knowledge penetrating a point the size of a hairtip, 
knowledge penetrating atomic particles, knowledge penetrating reali- 



7 94 


The Flower Ornament Scripture 


zation of enlightenment in the body and land of a buddha, knowledge 
penetrating realization of enlightenment with the body and mind of a 
sentient being, knowledge penetrating the realization of enlightenment 
in all places, knowledge penetrating demonstration of preposterous ac- 
tions, knowledge penetrating demonstration of conformist behavior, 
knowledge penetrating demonstration of unconventional behavior, 
knowledge penetrating demonstration of conceivable and inconceivable 
acts, acts that can be recognized by the world and acts that cannot be 
recognized, knowledge penetrating demonstration of acts that can be 
understood by buddhas’ disciples, acts that can be understood by self- 
enlightened people, acts that can be understood by enlightening beings, 
and acts that can be understood by buddhas. Just as such vast extent of 
knowledge of the buddhas is immeasurable, so also the penetrating 
knowledge of enlightening beings in this stage is infinite. 

“Furthermore, the enlightening beings following this stage attain the 
liberation of enlightening beings that is called inconceivable, and the 
liberations called unobstructed, pure discernment, all-sided illumination, 
treasury of realization of thusness, following the unhindered wheel, 
comprehending past, present, and future, matrix of the cosmos, radiance 
of the circle of liberation, and attainment of the realm of totality. Begin- 
ning with these, enlightening beings in the tenth stage attain countless 
hundreds of thousands of doors of liberation, and in the same way they 
attain hundreds of thousands of concentrations, mental controls, super- 
knowledges, and spiritual powers; they attain hundreds of thousands of 
lights of knowledge, mystical transformations, accomplishments of ana- 
lytic knowledge, masteries of means and wisdom, floods of great com- 
passion, and entries into the controlling powers of enlightening beings. 

“By means of intellect in accord with such knowledge, they become 
imbued with infinite ability to recollect anything. They are able to 
receive, take in, and hold infinite great revelations, clarifications, and 
clouds of teachings from the buddhas of the ten directions in a single 
instant. Just as no place on earth except the ocean can bear, can receive, 
can take in, can hold the great mass of water showered by the clouds 
of the oceanic water spirit, in the same way the entries into the mysteries 
of the buddhas — great revelations, great clarifications, great clouds of 
teachings — cannot be born, received, taken in, or held by all sentient 
beings, listeners, or self-enlightened ones, or even by enlightening beings 
from the first to the ninth stages. It is the enlightening beings in the tenth 
stage, cloud of teaching, who bear, receive, take in, and hold it all. It is as 
the ocean bears, receives, takes in, and holds the great clouds of one 
water spirit, or two, or three, up to the innumerable great clouds of 
innumerable water spirits in a single moment, because of the immeasur- 
able vast breadth of the ocean. In the same way, enlightening beings in 
this tenth stage. Cloud of Teaching, bear, receive, take in, and hold, in a 
single instant, immeasurable great revelations, clarifications, and clouds 
of great teachings from two, three, up to infinitely many buddhas. Thus 
this stage is called Cloud ofTeaching.” 



The Ten Stages 


195 


The enlightening being Moon of Liberation said, “Is it possible to 
count how many buddhas the enlightening beings receive and hold the 
great revelations, clarifications, and clouds of teachings from in a single 
instant?” 

Diamond Matrix said, “It is not possible to give a numerical account 
of how many buddhas enlightening beings receive teachings from in a 
single instant. I will, however, make a simile. Suppose that in each of the 
ten directions, in worlds as numerous as atoms in untold quintilhons of 
buddha-lands, and all the realms of beings found therein, there were one 
being with the mental command to retain whatever he heard, an atten- 
dant of buddhas, a great disciple, foremost of the holders of learning, and 
that being were endowed with such power of skill in learning. Now 
suppose all the beings in all those worlds were similarly endowed, and 
what was learned by each one was not learned by another. What do you 
think — would the learning ability of all those beings be immeasurable?” 
Moon of Liberation said, “Great, immeasurable would be the learning 
ability of those beings.” Diamond Matrix said, “I tell you, in an instant 
the enlightening beings in this stage of Cloud of Teaching bear, receive, 
take in, and hold from a buddha a great cloud of lights of revelation of 
teaching called ‘treasury of past, present, and future of the cosmos’ — the 
aforementioned ability in learning cannot compare to the minutest frac- 
tion of this ability to hold the cloud of light of revelation of the teaching. 
And just as they receive this from one buddha, so also do they receive 
and hold the cloud of lights of revelation of great teaching called ‘treasury 
of the past, present, and future of the cosmos’ from as many buddhas as 
atoms in all the worlds of the ten directions, and from yet more, from 
infinite buddhas, all in a single instant. Hence this stage is called Cloud of 
Teaching. 

“Furthermore, enlightening beings in this stage, by the power of their 
own vows, cause great clouds of compassion to arise, manifesting the 
thunder of the great Teaching, flashing the lightning of mystic knowl- 
edge, science, and expertise, whipping up a great wind of radiance, 
covering all with a dense cloud of virtue and knowledge, showing a 
dense swirl of various bodies, uttering the proclamation of the great 
Teaching, routing the horde of demons; and, in one instant, throughout 
as many quadrillions of worlds as atoms in the worlds in the ten direc- 
tions mentioned above, and throughout yet more worlds, incalculable 
hundreds of quadrillions of worlds, they show great rains of goodness- 
bearing elixir of immortality and settle and extinguish all the dust and 
flames of afflictions of beings produced by ignorance. Hence this stage is 
called Cloud of Teaching. 

“Furthermore, the enlightening beings in this stage of Cloud of 
Teaching manifest all the works of buddhas in one world, beginning 
with abiding in the heaven of satisfaction, then descending to earth, 
abiding in the womb, birth, leaving home, attaining enlightenment, 
being requested to teach, setting in motion the wheel of the Teaching, 
and the stage of great ultimate nirvana, manifesting these to beings 



196 


The Flower Ornament Scripture 


according to their dispositions and capacities for being guided. As they 
do this in one world, so also do they do the same in two worlds, tip to 
unspeakable, untold numbers of worlds. Having attained such control of 
knowledge, with absolutely certain great knowledge and mystic knowl- 
edge, at will they show a defiled world as pure, show a pure world as 
defiled, show a narrow world as broad, show a broad world as narrow; 
in this way, by mystic power, they show magical transformations of all 
worlds — vast, measureless, minute, erroneous, deranged, inverted, up- 
right, and so on. If they want they can put a whole world, including its 
peripheral mountains and seas, into a single atom, yet without expanding 
the atom or shrinking the world, displaying all functions therein. They 
put two, three, four, five, up to untold numbers of worlds into one 
atom, yet without expanding the atom, and still displaying all the func- 
tions in the worlds. At will they show in one world the arrays of two 
worlds or, as they wish, show the arrays of up to an untold number of 
worlds. As they wish, they show the array of one world in two worlds, 
or in up to an unspeakable number of worlds. As they wish they show in 
one world the beings in up to an unspeakable number of worlds yet 
without injuring or troubling those beings. As they wish they show the 
beings of one world in an unspeakable number of worlds, without 
injuring or disturbing the beings. As they wish they show the full array 
of a buddha-realm in a point the size of a hairtip; if they wish they show 
the full arrays of untold buddha-realms in one point. As they wish they 
instantly emanate as many bodies as atoms in untold worlds, manifest 
that many hands on each individual body, and make offerings to the 
buddhas of the ten directions with those hands; with each hand they 
sprinkle as many baskets of flowers on those buddhas as there are grains 
of sand in the Ganges River, and do likewise with fragrances, garlands, 
perfumes, aromatic powders, robes, parasols, banners, and pennants. 
They also manifest that many heads on each body, and manifest that 
many tongues in each head, telling of the glory of the buddhas. 

“In the arising of a thought they go throughout the ten directions, in 
each moment of thought causing the appearance of infinite sets of the 
process of attainment of enlightenment up to great ultimate nirvana. 
They also manifest infinite embodiments in all times, and also cause to 
appear in their own bodies the immeasurable arrays of qualities of lands 
of infinite buddhas. They also cause the appearance of all worlds be- 
coming and disintegrating in their own bodies. They also emit all whirl- 
winds from a single pore, yet without hurting or troubling sentient 
beings. And, if they wish, they can make endless worlds a single body of 
water and set a great lotus thereon; the array of lights of that great lotus 
pervades endless worlds, showing therein the branches of the trees of 
enlightenment and all aspects of omniscience. 

“In their own bodies they manifest the lights of the ten directions, in- 
cluding the lusters of jewels, lightning, the lights of the sun and moon, 
and the lights of all deities of light. With each breath they shake endless 



The Ten Stages 


191 


worlds, yet without frightening the sentient beings therein. They also 
manifest the destruction by gales, fires, and floods in the ten directions. 
Also they cause the appearance of physical adornments according to the 
wishes of beings: they manifest the body of Buddha in their own body; 
they manifest their own body in the body of Buddha; they manifest their 
own buddha-land in the body of Buddha; they manifest the body of 
Buddha in their own buddha-land. 

“Thus do enlightening beings in this stage of Cloud of Teaching show 
these and infinitely more magical transformations.” 

At that point it occurred to the enlightening beings in the assembly, as 
well as to the spirits, goblins, nymphs, titans, and various gods, “If the 
range of performances of mystical powers of enlightening beings is thus 
measureless, what must that of the buddhas be like?” 

Then Moon of Liberation, knowing what was going on in the minds 
of the congregation, said to Diamond Matrix, “This assembly is in 
doubt; show something of the miracles of enlightening beings to stop 
their doubts.” 

Then Diamond Matrix entered the concentration of enlightening 
beings called “revelation of the essence of the body of all buddha-lands,” 
whereupon all the beings in the assembly perceived themselves being 
within the body of the enlightening being Diamond Matrix, and there 
they perceived the formation of a buddha-land, the array of features 
within which could not be all told of in millions of eons. There the tree 
of enlightenment was as broad as a million billion-world universes, the 
lofty tops of its innumerable branches wide enough to fill ten million 
billion-world universes. On the terrace of enlightenment there was a 
broad lion seat, with characteristics corresponding to the tree, on which 
was seen a buddha named King with a Mind Endowed with All Mystic 
Knowledges, on the supreme place of enlightenment. Thus they saw 
such magnificent arrays of adornments as could not be all told in a 
million eons. Then, having displayed this great miracle. Diamond Matrix 
put all the enlightening beings, gods, dragons, goblins, nymphs, titans, 
fairies, and other creatures back in their respective places. At that point 
they all fell silent in unprecedented wonder and stood there looking at 
Diamond Matrix. 

Then Moon of Liberation said to Diamond Matrix, “The range of 
production of magnificent arrays of this well-nigh inconceivable concen- 
tration is most extraordinary — what is the name of this concentration?” 

Diamond Matrix said, “It is called ‘revelation of the essence of the 
body of all buddha-lands.’” 

Moon of Liberation said, “What is the arrangement of the sphere of 
action of this concentration?” 

Diamond Matrix said, “By successful cultivation of this concentra- 
tion, enlightening beings can, at will, show in their own bodies as many 
buddha-lands as atoms in as many worlds as grains of sand in the Ganges 
River, and even more. You know, enlightening beings in the stage of 



7 98 The Flower Ornament Scripture 

Cloud of Teaching attain many hundreds of thousands of enlightening 
concentrations like this. Because of this, enlightening beings who have 
reached even the stage of ‘crown prince of the teaching’ and are estab- 
lished in the ninth stage. Good Mind, cannot know the body or physical 
action of enlightening beings in the tenth stage, cannot know their 
speech or verbal action, cannot know their mind or mental action, 
cannot know their spiritual powers, cannot know their observation of 
past, present, and future, cannot know their entry into the state of 
concentration, cannot know their sphere of knowledge, cannot know 
their liberation and freedom, cannot know their acts of emanation, 
mystical power, and radiance, cannot even know, to sum up, even the 
raising and lowering of their feet as they walk. This is how infinite the 
enlightening beings’ stage of Cloud of Teaching is. This is a brief sum- 
mary explanation; the full details could never be all told.” 

Moon of Liberation said, “What is the entrance into the range of the 
sphere of buddhas like, if the realm and power of the practice of enlight- 
ening beings is so infinite?” 

Diamond Matrix said, “Your question seems to me like that of a man 
who picks up a few pebbles and says, ‘Which is bigger, the endless realms 
of the earth or these pebbles?’ How can you compare the state of enlight- 
ening beings to that of the buddhas, the completely enlightened, who 
have measureless knowledge? That which can be picked up off the 
ground by hand is small, while the rest of the earth is immeasurable: 
in the same way, even this Cloud of Teaching stage of enlightening 
beings would only be told to a small extent even if it were ex- 
plained for countless eons — how much the more so of the stage of 
buddhahood! 

“I will now tell you about buddhahood, so you will know; and the 
buddhas stand before me to bear me witness. Suppose in each of the ten 
directions as many buddha-lands as atoms in infinite worlds were filled 
with enlightening beings who had reached this stage: the accomplish- 
ments of those enlightening beings effected over endless eons do not 
amount to the minutest fraction, do not compare at all, to the scope of 
one moment of knowledge of Buddha. Following this knowledge, en- 
lightening beings, with body, speech, and mind not other than those of 
Buddha, do not abandon the power of concentration of enlightening 
beings, yet they visit and attend buddhas, and pay each one honor in all 
kinds of undertakings for endless eons. Because of their extensive service 
they receive from the buddhas the illumination of empowerment, and 
become all the more unfazed in answering questions as variegated as the 
cosmos, for millions and millions of eons. 

“Just as a great ornament, inlaid with great jewels, fashioned by a 
celestial craftsman, fastened on the head or neck of the king of the gods 
of controlling power, cannot be outshone by the ornaments of other 
gods or humans, in the same way the ornament of knowledge gained by 
enlightening beings in this tenth stage of Cloud of Teaching cannot be 



The Ten Stages 


199 


outshone by all sentient beings, Buddhist followers, solitary illuminates, 
or enlightening beings from the first to the ninth stages. The light of 
knowledge of the enlightening beings in this stage is conducive to the 
introduction of sentient beings into omniscience, and cannot be outshone 
by other lights of knowledge. Just as the light of the great lord god is 
beyond all realms of birth and delights the bodies of living beings, in the 
same way the light of enlightening beings in the stage of Cloud of 
Teaching cannot be eclipsed by all followers, solitary illuminates, and 
enlightening beings from the first to the ninth stages, and even ultimately 
leads beings to the state of omniscience. 

“Furthermore, enlightening beings following this knowledge are told 
by the buddhas knowledge of past, present, and future, knowledge of the 
differentiations of the cosmos, knowledge of pervasion of all worlds, 
knowledge of the power of the illumination of all worlds, thorough 
knowledge of all beings, lands, and phenomena, knowledge of the mental 
behaviors of all beings, knowledge of how to develop all beings to 
maturity according to the time, with impeccable discipline and skill in 
analytic knowledge of all things; in sum they are told infinite revelations 
of omniscient knowledge. In these enlightening beings the transcendent 
way of knowledge is paramount, while they practice the other transcen- 
dent ways according to their power and their lot. 

“This is a summary of the tenth stage of enlightening beings, called 
Cloud of Teaching; it would take forever to tell the full details. Most of 
the enlightening beings in this stage are great lord gods, capable, mighty 
in teaching beings the ways of transcendence of disciples, solitary illu- 
minates, and enlightening beings, unfazed in answering questions on the 
differentiations of the cosmos. Whatever acts they undertake, whether 
through giving, or kind speech, or beneficial action, or cooperation, it is 
all never apart from thoughts of Buddha, the Teaching, the Community, 
enlightening beings, the practice of enlightening beings, the transcendent 
ways, the stages, the powers, expertises, and unique qualities of buddha- 
hood, and ultimately of omniscience in all its aspects. Why? Because they 
would become the best of beings, unexcelled leaders and guides, and 
ultimately omniscient refuges. 

Accordingly, they initiate such effort, by which burst of energy they 
instantly attain as many concentrations as atoms in ten quintillion un- 
speakable numbers of buddha-lands, see that many buddhas and realize 
their power, shake that many worlds, go to that many buddha-lands, 
illumine that many worlds, mature that many beings, abide for that 
many eons, penetrate that many eons past and future, ascertain that 
many ways of access to truth, and show that many bodies, each body 
surrounded by that many enlightening beings. Beyond that, enlightening 
beings with the power of vows perform, by the excellence of their vows, 
countless transformations of their bodies, auras, mystic powers, vision, 
spheres of action, voices, conduct, adornments, powers, resolutions, and 
performances.” 



800 


The Flower Ornament Scripture 


Bequest 

These, in sum, are the stages of enlightening beings, the details of which 
would take forever to tell. These are the stages which have been, will be, 
and are expounded by the buddhas of past, future, and present. 

Furthermore, these ten stages of enlightening beings are to be seen 
in accord with omniscience in all its aspects, as it gradually becomes 
manifest. 

It is like the water flowing from the lake Heatless; by four great river 
currents it suffices the continent, inexhaustible, ever increasing, benefiting 
infinite beings, and finally pours into the great ocean: that water from 
the very beginning is headed for the ocean. In the same way, the water of 
roots of goodness flowing from the great lake of the will for enlighten- 
ment, by the currents of four great vows and integrative methods of 
salvation, suffices all realms of beings, inexhaustible, ever increasing, 
benefiting infinite beings, and finally pours into the great ocean of com- 
plete omniscience: that water of roots of goodness from the very begin- 
ning is headed for the ocean of omniscience. 

Furthermore, those ten stages of enlightening beings are manifested 
based on enlightened knowledge. It is as the ten great mountains are 
manifested based on the earth. They are like the Snowy Mountains, 
Intoxicating with Fragrance Mountain, Crystal Mountain, Wizard 
Mountain, Yoke-Bearing Mountain, Horse Ear Mountain, Fish-Holding 
Mountain, the Circular Enclosure Mountains, Endowed with Brightness 
Mountain, and the polar mountain Wonderfully High. Just as the 
Snowy Mountains are mines of all kinds of medicinal plants, which may 
be collected without exhausting them, in the same way an enlightening 
being in the stage of Joy becomes a mine of all worldly poetry, writing, 
and the science of magic spells, which may be applied endlessly. Just as 
the mountain Intoxicating with Fragrance is a mine of all kinds of 
fragrances, whence all kinds of fragrances may be collected inexhaustibly, 
an enlightening being in the stage of Purity becomes a mine of the 
fragrance of all the ethical conduct of enlightening beings, whence the 
fragrance of all ethical conduct of enlightening beings may be collected 
inexhaustibly. Just as Crystal Mountain is a mine composed of pure 
jewels, from which all kinds ofjewels may be taken inexhaustibly, in the 
same way an enlightening being in the stage of Refulgence becomes a 
mine of all worldly meditations, mystic knowledges, liberations, con- 
centrations, and attainments, inexhaustible in answering questions about 
all meditations, mystic knowledges, liberations, concentrations, and 
attainments in the world. Just as Wizard Mountain is a pure jewel abode 
of wizards with five mystic knowledges, where there are countless such 
wizards, in the same way an enlightening being in the stage of Blazing 
becomes a mine of higher knowledges of penetration and explanation of 
all paths to liberation and paths that do not lead to liberation, inexhaust- 
ible in answering questions with higher knowledge of the disparity 



The Ten Stages 


801 


between liberative paths and nonliberative paths. Just as Yoke-Bearing 
Mountain is a pure jewel abode of spirits of great magical powers, where 
there are countless such spirits, in the same way an enlightening being in 
the stage Difficult to Conquer becomes a mine of mystic knowledges, 
spiritual powers, occult transformations, and miraculous effects, able to 
answer questions about these phenomena inexhaustibly. Just as Horse Ear 
Mountain is a pure jewel mine of all kinds of fruits, from which all kinds 
of fruits may be gathered inexhaustibly, an enlightening being in the 
stage of Presence becomes a mine of penetration and explanation of 
interdependent origination, inexhaustible in answering questions about 
realization of the fruits of Buddhist discipleship. Just as Fish-Holding 
Mountain is a pure jewel abode of all water spirits of great magical 
powers, where there are countless water spirits, similarly an enlightening 
being in the stage of Far-Going becomes a mine of teaching of means 
and wisdom, inexhaustible in answering questions about the realization 
of the fruits of individual illumination. Just as the Circular Enclosure 
Mountains are a pure jewel abode of those imbued with power, where 
there are countless powerful beings, similarly an enlightening being in 
the stage of Immovability becomes a mine of effects of powers of en- 
lightening beings, inexhaustible in answering questions about the differ- 
entiations of worlds. Just as the mountain Endowed with Brightness is a 
pure jewel home of titans with great magical powers, where there are 
countless titans, similarly an enlightening being in the stage of Good 
Mind becomes a mine of application of knowledge of the becoming and 
passing away of all beings, inexhaustible in answering questions about 
the formation and disintegration of all worlds. Just as the mountain 
Wonderfully High is the pure jewel home of divinities of great power, 
where the divinities are countless, similarly an enlightening being in the 
stage of Cloud of Teaching becomes a mine of the powers, expertises, 
and unique qualities of buddhas, inexhaustible in answering questions 
about the manifestation of the works of buddhas. Just as these ten great 
mountains exist in the ocean and appear from the ocean, in the same way 
these ten stages of enlightening beings exist in omniscience and appear 
from omniscience. 

Just as an ocean undeniably counts as an ocean because of ten 
characteristics — that is, because of progressively becoming deeper, be- 
cause of not lodging a corpse, because other waters lose their identity in 
the ocean, because of uniform flavor, because of containing many valu- 
ables, because its depths are hard to reach, because it is immeasurably 
vast, because it is the abode of giant creatures, because the tides do not 
exceed their bounds, and because it receives all the rains of the clouds 
without being filled — in the same way the practice of enlightening 
beings is undeniably counted as such because of ten characteristics: be- 
cause of gradual deepening of accomplishment of vows, in the stage of 
Joy; because of not lodging the corpse of bad conduct, in the stage of 
Purity; because of relinquishment of worldly designations, in the stage 



802 


The Flower Ornament Scripture 


of Refulgence; because of the uniform flavor of unbreakable pure faith 
in Buddha, in the stage of Blazing; because of innumerably many valu- 
able accomplishments of works in the world by higher knowledge and 
expedient means, in the stage Difficult to Conquer; because of the hard- 
to-fathom profundity of examination of interdependent origination, in 
the stage of Presence; because of immeasurable vastness of skill in dis- 
cernment, in the stage of Far-Going; because of being the abode of 
colossal displays of production of supernal manifestations, in the stage of 
Immovability; because of accurate comprehension of profound liberation 
and worldly actions without going over the boundary, in the stage of 
Good Mind; because of receiving the water of the great clouds of revela- 
tions of teachings of all buddhas without being sated, in the stage of 
Cloud of Teaching. 

When a great jewel, surpassing the ten classes of jewels, is picked up, 
fired by a skillful craftsman, well rounded, purified, well polished, skill- 
fully pierced, strung on a precious thread, mounted above a banner on a 
jewel pole, emanates all kinds of light and becomes recognized by a king, 
then it serves as a basis for the gathering of all precious things by all 
beings. In the same way, when enlightening beings’ determination for 
omniscience, surpassing the ten religious groups, is aroused, fired by 
austerity, frugality, discipline, and training, well rounded by meditation 
and concentration and absorption, purified by the practices of the Path, 
polished by expedient means and higher knowledge, pierced by inter- 
dependent origination, strung on the variegated precious thread of means 
and wisdom, mounted atop a banner on a great jewel pole of spiritual 
power, emanates the light of knowledge of observation of the conduct of 
living beings, and arrives at coronation with enlightened knowledge by 
the Buddha; then it becomes a basis for all beings’ collection of the jewels 
of all Buddha works. 

Furthermore, this book on the way into the teaching of assembly of 
the practices of enlightening beings and accumulation of the qualities of 
omniscience cannot be heard by those who have not planted roots of 
goodness. 

The enlightening being Moon of Liberation said, “With how much 
virtue do they become imbued who hear the book on the way into the 
teaching of accumulation of the qualities of omniscience?” 

The enlightening being Diamond Matrix said, “As much as derives 
from omniscience, that much would the quantity of virtue be, owing to 
the objective embraced by the determination for omniscience. As much 
virtue as accrues from the objective embraced by determination for 
omniscience, that much virtue would be attained by turning to this 
teaching. Why? None but enlightening beings can hear this book on the 
way into the teaching of accumulation of the qualities of omniscience, or 
devote themselves to it, or take to it, or take it up, or hold it, or preserve 
it, much less cultivate it, act on it, apply it, foster it, or attain it. Thus it is 
those who follow the way to omniscience that can preserve it, those who 



The Ten Stages 


803 


hear this book on the way to accumulate the qualities of omniscience, 
and, having heard it, devote themselves to it, preserve it, and apply it in 
practice.” 

Then, by the spiritual power of Buddha, and as a result of the natural 
order, the worlds of the ten directions, as many worlds as atoms in a 
hundred million buddha-lands, quaked in six ways, with eighteen char- 
acteristics — they trembled, trembled intensely, trembled everywhere 
intensely, shook, shook intensely, shook everywhere intensely, quaked, 
quaked intensely, quaked everywhere intensely, resounded, resounded 
intensely, resounded everywhere intensely, stirred, stirred intensely, 
stirred everywhere intensely, roared, roared intensely, roared every- 
where intensely. By the power of Buddha, and by the natural order, 
celestial clouds of flowers and garlands, robes, parasols, jewels, orna- 
ments, banners, and pennants showered. Also magnificent high celestial 
clouds of solar orb jewels rained, and magnificent high clouds of musical 
jewels and clouds of pure gold orbs showered, and celestial music and 
singing was heard. Also clouds of songs of praise of the stage of omni- 
science, surpassing the celestials, were heard. 

As in this world, in the heaven of control of others’ emanations, in the 
palace of the chief god, on the jewel mine seat this teaching was spoken, 
so it was also throughout all worlds in the ten directions. By the power 
of Buddha, and by the natural order, from the ten directions, from 
beyond as many worlds as atoms in a hundred million buddha-lands, 
there came and assembled as many enlightening beings as atoms in a 
hundred million buddha-lands; having arrived, pervading the ten direc- 
tions, they said, “It is very good. Offspring of Buddha, how well you 
express the true nature of enlightening beings. We also have the same 
name. Diamond Matrix, and have come here from worlds called Dia- 
mond Splendor, from the presence of buddhas called Diamond Banner; 
in all of those worlds this teaching is also carried on, by the empower- 
ment of the buddhas, in assemblies like this, with the same phrasing and 
expression driving at the same meaning, with no decrease or increase. 
We have come here as your witnesses by the power of the buddhas. Just 
as we have arrived in this world, so have we arrived at the jewel mine 
throne in the palace of the god king in the heaven of control of others’ 
emanations in the four continents of each and every world in the ten 
directions.” 

Then the enlightening being Diamond Matrix, having looked over 
the ten directions and the congregations everywhere, observing the 
cosmos, by way of praising the determination for omniscience, revealing 
the sphere of enlightening beings, purifying the power of practice, ex- 
pounding the absorption of omniscience, removing all the defilements 
of the world, presenting omniscient knowledge, showing the crest of 
inconceivable knowledge, and revealing the qualities of enlightening 
beings, spoke these verses by the power of Buddha, describing the mean- 
ing of the stages: 



804 


The Flower Ornament Scripture 


Listen to the excellent practices of enlightening beings. 

Who practice calmness and self-control, are tranquil and peaceful 
in mind. 

Who are like the sky, similar to space, 

Who have shed all defilement and abide in knowledge of the 
Way. 

Having cultivated good for countless eons 
And served hundreds of thousands of buddhas 
And honored many self-conquerors and saints, 

The will for enlightenment is born for the good of the world. 

Born is the will for enlightenment, equal to the Enlightened, 

In those refined by discipline and austerity, who have reached 
ultimate patience. 

Who act with modesty and dignity, born of virtue and 
knowledge, 

Who are broad-minded and intent on enlightened knowledge. 

To honor all the buddhas of past, present, and future, 

Purify all lands throughout space. 

Truly comprehend all truths and liberate beings, 

The will for enlightenment is born. 

To do good for all is the will for enlightenment born 
In the joyful and benevolent who practice giving. 

Who are always determined to benefit all beings, 

Who apply the virtues of buddhas and pledge to protect the 
living. 

Born is the will for enlightenment, for the weal of all beings, 

In those divorced from evil, whose conduct is pure, 

Who practice self-control, whose senses are calm and cool, 

Who have taken refuge in Buddha, intent on enlightening 
practice. 

Born is the will for enlightenment, for the benefit of all, 

In those who practice good, vessels of patience and coolness, 

Who know the flavor of virtue, have abandoned arrogance and 
insolence. 

With minds detached and pure, calm and cool. 

Initiating pure action, enduring with firmness and vigor, 

Human lions striving for the welfare of all people, 

Having conquered afflictions by persistence in virtue, 

In this state of mind the will for enlightenment is born. 



The Ten Stages 


805 


With well-concentrated minds, the darkness of delusion dissolved, 

Arrogance gone, they have abandoned defiled paths; 

Enjoying the bliss of peace, they have given up attachments to 
routine life — 

In this state of mind the will for enlightenment is born. 

With minds clear as the sky, with knowledge, abstract and 
applied, 

Having killed the demons, dropped afflictions and conceit, 

Abiding in the refuge of Buddha, finding the truth, their desire. 

In this state of mind their will for enlightenment is born. 

Firm in means and intelligence to achieve liberation from the 
realms of being, 

Endowed with technique, science, and spiritual power to escape 
the force of evil. 

Seeking the qualities of buddhas, desirous of virtue. 

In this state of mind their will for enlightenment is born. 

Wishing all beings well, having fulfilled the provisions for 
enlightenment, 

With determined minds, they do even what may be difficult, 

Enlightening beings never giving up their intent to do good; 

In this state of mind their will for enlightenment is born. 

Thus they should carry out enlightenment practices of multifold 
virtues; 

Vowing to follow Buddha’s footsteps, they should attain truth 
and spiritual power; 

Having purified the three realms of being, they should attain the 
will for enlightenment; 

Having purified the three refuges, they should become 
enlightening beings. 

This will be reiterated in sum, so listen; 

When the will for enlightenment is attained, those who practice 
giving 

Then, having reached Extreme Joy, will become lords of the land. 

There, protecting beings by providing what they require, 

Having established their own giving, they can get others to dc so. 

Having settled all in enlightenment, they will have perfected 
giving; 

By following this principle they will arrive at discipline. 



806 


The Flower Ornament Scripture 


Having achieved right conduct, they will become well behaved; 

Thence having reached Purity, they will become lords of four 
continents. 

Stationed there, protecting beings by stopping evil. 

Abiding in their own moral conduct, they can get others to do so 
too. 

Having settled all in enlightenment, they will have perfected 
morality; 

By maturation of this practice, they will come to the practice of 
forbearance. 

Maintaining the practice of right forbearance, they will become 
good bearers of patience; 

Thence having reached Refulgence, they will become lords of the 
thirty-three heavens. 

There, protecting beings by stopping the courses of afflictions, 

Abiding in their own practice of forbearance, they can get others 
to do so too. 

Having settled all in enlightenment, they will have perfected 
patience; 

By maturation of this virtue, they will come to the practice of 
vigor. 

Having concentrated right energy, they will become good at 
maintaining vigor; 

Thence having reached Blazing, they will become lords of the 
heaven of timely portion. 

There protecting beings by stopping wrong views, 

They will establish right insight and foster enlightenment by 

effort. 

Stable in their own practice of vigor, they can exhort others as 
well; 

Having settled all in enlightenment, they will have perfected 
vigor. 

By the results of this virtue they will come to the practice of 
meditation; 

Having conquered all afflictions they will become stabilized in 
concentration. 



The Ten Stages 


80 7 


Having concentrated on right meditation, they will become 
skilled in concentration; 

Thence having reached the Difficult to Conquer, they will 
become lords of the heaven of the satisfied, 

There protecting beings by stopping wrong paths. 

Having established right teaching and fostered enlightenment by 
effort. 

Abiding in their own practice of meditation, they can urge others 
to do so too; 

Having established all in enlightenment, they will have perfected 
meditation. 

By the results of this virtue they will come to the practice of 
wisdom; 

Having conquered all demons, they will possess wisdom, higher 
knowledge, and spiritual power. 

Having accomplished true wisdom, they will become skilled in 
mystic knowledge; 

Having thence attained Presence, they will become lords of the 
heaven of pleasant emanations. 

There protecting beings by stopping conceit, 

Having settled them in emptiness and fostered enlightenment 
diligently. 

Abiding in their own practice of wisdom, they can induce others 
to do so too; 

Having settled all in enlightenment, they will have perfected 
wisdom. 

By the results of this virtue they will practice right means; 

Having conquered all views, they will be skilled in right teaching. 

By the exercise of right means they will lead beings into 
enlightenment; 

Thence having reached Far-Going, they will become lords of the 
heaven of control. 

There protecting beings by awakening realization. 

Enlightening them after having set them in the way of 
enlightening beings. 



808 


The Flower Ornament Scripture 


Abiding in their own skill in means, they will also exhort others; 

Having settled all in enlightenment, they will have perfected 
means. 

By the powers of this virtue they will come to good vows; 

Having conquered false views, they will be wise, having attained 
right insight. 

Settled in true enlightenment by a rightly resolved mind, 

Thence having attained Immovability, they will become Brahma 
lords of a thousand worlds, 

There protecting beings by teaching the Three Vehicles, 

Enlightening them by establishing them in comprehension of the 
world. 

Abiding by their own vows, they can also induce others; 

Having settled all in enlightenment, they will have perfected 
commitment. 

By the power of this virtue, they will come to the practice of 
power, 

Certain of perfect enlightenment, once all views are conquered. 

By the combined exertions of right power, they will overcome all 
those in error; 

Thence having attained Good Mind, they will become Great 
Brahmas, powerful. 

There they will protect beings by teaching the Buddha Vehicle, 

Enlightening them by establishing them in the knowledge of 
beings’ minds. 

Steadfast in their own power, they can also induce others; 

Having settled all in enlightenment, they will have perfected 
power. 

By the results of this virtue they will come to the practice of 
knowledge, 

Enlightening beings, mines of virtue, having conquered the four 
demons. 

Having attained right knowledge, they will be skilled in true 
teaching; 

Having thence reached Cloud of Teaching, they will become 
great lords, adept. 



The Ten Stages 


809 


There they will protect beings by enlightening them in all ways, 

Enlightening them by establishing them in highest omniscience. 

Stable in their own knowledge, they will also guide others; 

When they have settled all in enlightenment, they will have 
perfected knowledge. 

By the powers of this virtue, they will be victors, lords of the ten 
powers, 

Imbued with all virtues, omniscient, in the course of nature. 

Having contemplated this, the noble should practice with 
concentrated minds. 

To attain the state of perfect enlightenment, having fulfilled the 
ten ways of transcendence. 

Thus having attained enlightenment and liberation, and 
conquered the four demons. 

Having settled all in enlightenment, you will attain perfect peace. 

Having heard this and thoroughly known the means and 
accomplishment of enlightening beings, 

You will attain unobstructed enlightenment, the state of the 
Felicitous. 

“This has been a summary exposition of the ten stages of enlightening 
beings, to be seen in accord with omniscience complete in all aspects.” 

At that point the billion-world universe quaked in six ways, all kinds 
of flowers rained steadily, celestial and human music played, and the 
intoxicating sound was heard to the very summit of existence. 

Then the Buddha said, addressing Moon of Liberation and all the 
other enlightening beings, “Good people, this complete perfect enlight- 
enment, developed over countless eons, I commend to you, entrusting it 
to you, with the ultimate charge that you will yourselves hold this teach- 
ing and also fully elucidate it for others. To put it succinctly, if the Bud- 
dha were to remain alive for an eon expounding the glories of this teach- 
ing day and night, neither would the glory of this teaching be ended nor 
would the eloquence of the Buddha be exhausted. Just as the Buddha’s 
conduct, concentration, wisdom, liberation, knowledge, and vision are 
measureless and endless, likewise is the case of those who will take up 
this teaching, preserve it, recite it, write it down, cause it to be written 
down, master it, put it into action, and fully expound it in the com- 
munity, who will tell it to people faithfully and respectfully with con- 
sideration of how these people might attain the lofty teaching, and get 
them to reflect on it reasonably, who will write it down in a book and 
have it kept, respected, taken seriously, and honored in the home, who 



810 The Flower Ornament Scripture 

will tell the glories of this teaching without envy and speak it so it may 
be written, told, recited, honored, and revealed: their virtue also has 
no end.” 

Then the Buddha, to again make the bequest of this teaching, spoke 
these verses: 

If the beings I see by my enlightened vision 
Were saints equal to Shariputra, 

And one should honor them for millions of ages, 

As many as the sands of the Ganges River; 

And if someone honored an individual illuminate 
Day and night, cheerful, 

With the finest garlands and such. 

And thereby created excellent virtue; 

And if all were individual illuminates, 

If one honored them diligently 

With flowers and incense, food and drink, 

For many eons, 

Still if one made even one bow to one buddha 
And with a pure mind declared obeisance, 

The virtue would be greater than all that. 

If all beings were to become buddhas. 

And someone would honor them as mentioned before. 

With celestial and human flowers of many kinds for many eons, 
One who, at the time of the extinction of the true teaching. 
Having relinquished body and life, would give this scripture, day 
and night, 

Would be superior in virtue. 

Whoever wants to honor the buddhas. 

Or individual illuminates or Buddhist disciples, 

Should rouse firm determination for enlightenment 
And always give this lofty scripture. 

For this is the king of all good messages; 

It has emerged from all the buddhas. 

The Buddha is in the house 
Where this scripture-jewel is placed. 

Who passes on even one line from this scripture 
Will attain pure and endless light; 

One who gives this scripture to others 

Will not be deprived of a syllable, of a meaning. 



The Ten Stages 


811 


Supreme is that one among guides of humanity; 

No being can be found like this one; 

Having heard and accomplished this teaching, 

One will be inexhaustible as the ocean. 

When the Buddha said this, Moon of Liberation and all the enlight- 
ening beings, the celestials, the disciples and other people, and the whole 
assembly were all transported with joy at the Buddha approving what 
Diamond Matrix said. 



BOOK TWENTY-SEVEN 


The Ten Concentrations 


At that time the World Honored One was at the site of enlightenment 
in a forest in the country of Magadha, having just attained perfect en- 
lightenment; in the hall of universal light he entered the buddhas’ con- 
centration on the absolute instant, and by the inherent spiritual power 
of universal knowledge manifested the body of a realized buddha, pure 
and untrammeled, not relying on anything, with no clinging to objects, 
abiding in the ultimate tranquillity of cessation, endowed with great 
power, without any attachments, able to cause all beholders to gain 
awakening, appearing as appropriate, in accord with the time, always 
abiding in one form, which is no form. 

He was with as many great enlightening beings as atoms in ten 
buddha-lands, all of whom were of the rank of coronation, had fulfilled 
enlightening practices as measureless and boundless as the cosmos, and 
had attained the enlightening beings’ concentration state of universal 
vision. With great compassion they brought peace and calm to all sen- 
tient beings. Their powers and mastery were the same as those of bud- 
dhas. 13 y their wisdom they profoundly penetrated and expounded the 
truth and were endowed with universal knowledge. They had con- 
quered all demons, and though they entered into the world their minds 
were always calm; they dwelled in the nondwelling liberation of en- 
lightening beings. Their names were Indestructible Knowedge, Peer- 
less Knowledge, Knowledge of Meanings and Expressions, Supreme 
Knowledge, Eternally Equammous Knowledge, Dragon Knowledge, 
Consummate Knowledge, Well-Tuned Knowledge, Immensely Power- 
ful Knowledge, Inconceivable Knowledge, Unhindered Knowledge, 
Masterful Knowledge, Knowledge of Universal Service, Rational 
Knowledge, Adaptable Knowledge, Knowledge Mastering All Teach- 
ings, Knowledge ofTruth, Dispassionate Knowledge, Spacelike Knowl- 
edge, Knowledge of Unity, Good Knowledge, Knowledge of Illusori- 
ness, Vast Knowledge, Forceful Knowledge, Worldly Knowledge, 
Knowledge of Buddhahood, True Knowledge, Holy Knowledge, Illu- 
minate Knowledge, Boundless Knowledge, Adorned with Mindfulness, 
Arrived at the Limit of Space, Natural Adornments, Most Profound 




The Ten Concentrations 


813 


Realm, Comprehending What Is So and What Is Not, Great Light, 
Eternal Light, Understanding the Seed of Buddhahood, Mind King, 
One Practice, Always Manifesting Spiritual Powers, Sprouts of Wisdom, 
Abode of Virtues, Lamp of Truth, Illumining the World, Sustaining the 
World, Most Serene, Supreme, Unexcelled, Incomparable, Peerless, 
Unhindered Action, Flames of Light, Moonlight, One Atom, Steadfast 
Practice, Showering the Rain of True Teaching, Supreme Banner, Uni- 
versal Adornment, Eye of Wisdom, Objective Eye, Cloud of Wisdom, 
Spellbinding King, Nondwelling Vows, Mine of Knowledge, Mind 
King, Inner Awareness, Abiding in Enlightened Knowledge, Forceful 
Power of Spells, Earth-Sustaining Power, Beautiful Moon, Peak of the 
Polar Mountain, Jewel Summit, Universal Illumination, Charismatic 
King, Wheel of Knowledge, Great Power, Dragonlike, Straightforward 
Action, Nonregressive, Holding the Banner of the Teaching, Unforget- 
ting, Caring for All Beings, Inconceivable Certain Knowledge, Freely 
Unbounded Knowledge, Inexhaustible Treasury of Wonderful Teach- 
ings, Sun of Knowledge, Sun of Truth, Treasury of Knowledge, Luster 
of Knowledge, Universal Vision, True Vision, Diamond Insight, Dia- 
mond Knowledge, Diamond Flame, Diamond Wisdom, Universal Eye, 
Sun of Buddhahood, Holding the Indestructible Secret Meaning of the 
Buddha, Adornments of Knowledge of the Sphere of the Universal Eye, 
and so on; there were as many such enlightening beings as atoms in ten 
buddha-lands, who had all cultivated the same practices of roots of good- 
ness of enlightening beings with Vairocana Buddha in the past. 

Then the great enlightening being Universal Eye, imbued with the 
spiritual power of the Buddha, rose from his seat, bared his right shoulder, 
knelt with his right knee on the ground, joined his palms in respect, and 
said to the Buddha, “World Honored One, I want to ask the Com- 
pletely Enlightened One about something — please permit me to do so." 
The Buddha said, “You may ask whatever you want; I will explain for 
you and gladden you.” Universal Eye said, “How many concentrations 
and liberations have the enlightening being Universally Good and the 
enlightening beings who live by the vows and practices of Universal 
Good attained, that they may enter and exit and abide at rest in the great 
concentrations of enlightening beings and, by skillfully entering and 
emerging from the inconceivable vast state of concentration of enlight- 
ening beings, are able to command all concentrations, with ceaseless 
mystical powers?” 

The Buddha said, “Very good, Universal Eye; you are asking this for 
the benefit of the enlightening beings of past, future, and present. The 
enlightening being Universally Good is now here, already capable of 
freely accomplishing inconceivable spiritual effects, beyond those of 
all enlightening beings, rarely encountered, born of immeasurable en- 
lightening practices. He has purified the great vows of enlightening 
beings and is unregressing in all the practices he carries out; he has already 
attained innumerable aspects of transcendence, unhindered access to 



814 


The Flower Ornament Scripture 


memory, and inexhaustible powers of elucidation, thoroughly pure and 
uninhibited. He compassionately aids all beings, through the power of 
his fundamental vows, forever unwearying. You should ask him — he 
will explain to you those concentrations, powers, and liberations.” 

Then the enlightening beings in the assembly, hearing the name of 
Universally Good, immediately attained inconceivably infinite concen- 
tration, their minds unobstructed, silent, and unstirring; their knowledge 
became immeasurably vast, their realm of experience most profound, 
without compare. They saw countless buddhas before them, attained 
the power of the enlightened, and, of the same nature as the enlightened, 
they clearly perceived all the past, future, and present. Their blessings 
and virtues were inexhaustible, and they were endowed with all spiritual 
powers. Those enlightening beings conceived respect for Universally 
Good and urgently wished to behold him — they looked all over the 
assembled masses but ultimately did not see him, nor did they see the seat 
on which he sat. This was because of the support of the awesome power 
of the Enlightened, and also Universally Good’s command of mystic 
power caused it to be so. 

Then the enlightening being Universal Eye said to the Buddha, 
“Where is the enlightening being Universally Good now?” The Buddha 
replied, “The enlightening being Universally Good is in the Assembly 
at this enlightenment site, near me — he has never moved.” At that Uni- 
versal Eye and the enlightening beings again searched throughout the 
assembly, and then said to the Buddha, “We still cannot find Universally 
Good.” The Buddha said, “That is so. Why can you not see him? Because 
the dwelling place of the enlightening being Universally Good is most 
profound and inexplicable. Universally Good has attained boundless 
aspects of knowledge, entered the ‘lion emergence’ concentration, at- 
tained unexcelled freedom of action, entered pure nonobstruction, and 
developed the ten powers of the enlightened: his body is the matrix of 
the cosmos, on which all enlightened ones concentrate together. In an 
instant he can thoroughly realize and enter the unfragmented knowledge 
of the buddhas of all times. This is why you cannot see him.” 

Then Universal Eye, hearing the Buddha speak of the pure qualities 
of Universally Good, attained ten thousand infinities of concentrations. 
With the power of concentration he again looked all over, eager to see 
Universally Good, but still could not see him. The other enlightening 
beings could not see him either. Then Universal Eye rose from concen- 
tration and said to the Buddha, “I have entered ten thousand infinities of 
concentrations and sought to behold Universal Good but after all have 
not succeeded. I do not see his body or physical actions, his speech or 
conversation, his mind or mental activity, his seat or his place — none of 
them is visible.” 

The Buddha said, “So it is, so it is. Know that this is all because of the 
enlightening being Universally Good’s power of abiding in inconceiv- 



The Ten Concentrations 


815 


able liberation. Universal Eye, what do you think — can anyone explain 
the dwelling place of various illusory forms in magical writings?” 

Universal Eye said, “No.” 

The Buddha said, “Universal Eye, if illusory forms in illusions cannot 
be explained, how much less can one enter or see the esoteric physical 
realm, the esoteric verbal realm, or the esoteric mental realm of the en- 
lightening being Universally Good. Why? Because the realm of Uni- 
versally Good is extremely profound, inconceivable, without measure, 
beyond measure. To sum it up, the enlightening being Universally Good, 
by means of adamantine wisdom, pervades the cosmos of realities, yet 
does not course in any world or dwell anywhere — he knows that the 
bodies of all beings are not bodies, and have no coming or going. He has 
attained inexhaustible, undivided, free spiritual powers, independent, 
uncontrived, inactive, reaching the ultimate bounds of the cosmos. If 
any can get to see the enlightening being Universally Good, or get to 
attend him, or get to hear his name, or think about him, or remember 
him, or believe in him, or strive to observe him, or orient themselves 
toward him, or properly seek him, or initiate vows, continuing uninter- 
rupted, all will gain benefit — none of this is in vain.” 

Then Universal Eye and all the other enlightening beings, their hearts 
conceiving longing to behold the enlightening being Universally Good, 
spoke these words: “Honor to all the buddhas; honor to the enlightening 
being Universally Good.” Saying this three times, they bowed in respect. 
At that point the Buddha said to the enlightening being Universal Eye 
and the others in the assembly, “Offspring of the buddhas, you should 
bow to Universally Good again and earnestly entreat him; and you should 
look upon the ten directions with utmost single-mindedness and visu- 
alize the body of Universally Good before you. Thinking thus, that Uni- 
versally Good is omnipresent throughout the cosmos, believe deeply, 
detach from everything, vow to practice the same undertaking as Uni- 
versally Good, and enter nondual true reality; the body of Universally 
Good appears everywhere in all worlds, with comprehensive knowledge 
of the differences in faculties of all beings, assembling the path of Uni- 
versally Good in all places. If you can initiate such a great vow, then you 
will be able to see the enlightening being Universally Good.” Now Uni- 
versal Eye and the other enlightening beings, hearing the Buddha say 
this, bowed their heads to the ground and sought to get to see the great 
being Universally Good. 

Then the enlightening being Universally Good, by the power of lib- 
erated spiritual faculties, manifested physical bodies in accord with their 
needs, causing all those enlightening beings to see Universally Good near 
the Buddha, sitting on a lotus seat in the midst of this assembly of all the 
enlightening beings; they also saw him with all the buddhas in all other 
worlds, continuously coming from there; they also saw him with all those 
buddhas, expounding all practices of enlightening beings, revealing the 



816 


The Flower Ornament Scripture 


path of omniscience, explaining all enlightening beings’ spiritual powers, 
distinguishing all enlightening beings’ charismatic virtues, and showing 
the buddhas of past, present, and future. 

At this point. Universal Eye and all the other enlightening beings, 
witnessing this miracle, were overjoyed and all bowed to the enlight- 
ening being Universally Good with respect, as if they were seeing all the 
buddhas of the ten directions. 

Then, by the great spiritual power of the Buddha as well as the power 
of faith of the enlightening beings and the power of the original vow of 
Universally Good, there spontaneously rained ten thousand kinds of 
clouds, such as clouds of various flowers, clouds of various garlands, 
clouds of various fragrances, clouds of various aromatic powders, clouds 
of various canopies, clouds of various robes, clouds of various orna- 
ments, clouds of various jewels, clouds of various burning incenses, and 
clouds of various streamers; unspeakably many worlds quaked, celestial 
music played and was heard afar throughout unspeakably many worlds, 
great light radiated and illuminated unspeakably many worlds, causing 
the states of misery to become extinct, adorning unspeakably many 
worlds, causing unspeakably many enlightening beings to enter into the 
practice of Universally Good, and causing unspeakably many enlight- 
ening beings to thoroughly fulfill the vows of practice of universal good 
and attain unexcelled complete perfect enlightenment. 

Then the enlightening being Universal Eye said to the Buddha, 
“World Honored One, the enlightening being Universally Good is 
one who abides in great power, in incomparability, in unsurpassability, 
in nonregression, in equanimity, in indestructibility, in all differentiated 
things, in all undifferentiated things, in the abode of the skillful mind of 
all beings, in absorption in liberation, free in all things.” 

The Buddha said, “It is so; it is as you say. The enlightening being 
Universally Good has innumerable pure qualities — the qualities of peer- 
less adornment, the qualities of innumerable jewels, the qualities of in- 
conceivable oceans, the qualities of infinite forms, the qualities of bound- 
less clouds, infinite incomparable qualities, the qualities of inexhaustible 
truths, untold qualities, the qualities of all buddhas, qualities that cannot 
ever be exhaustively extolled.” 

Then the Buddha said to the enlightening being Universally Good, 
“You should explain the ten concentrations for Universal Eye and the 
enlightening beings in this assembly, so that they may be able to enter 
them and fulfill the practical vows of universal good. Because the great 
enlightening beings expound these ten concentrations, they enable the 
enlightening beings of the past, present, and future to attain emancipa- 
tion. What are the ten concentrations? One, the great concentration of 
universal light; two, the great concentration of subtle light; three, the 
great concentration of successive journeying to the buddha-lands; four, 
the great concentration of the action of the pure profound mind; five, 
the great concentration of knowledge of the stores of adornments of the 



The Ten Concentrations 


81 7 


past; six, the great concentration of the treasury of light of knowledge; 
seven, the great concentration of knowledge of the adornments of the 
buddhas of all worlds; eight, the great concentration of the differentiated 
bodies of sentient beings; nine, the great concentration of freedom in the 
elemental cosmos; ten, the great concentration of the unimpeded wheel. 

“These ten great concentrations the great enlightening beings can 
skillfully enter; all the buddhas of past, future, and present have ex- 
pounded, will expound, and are expounding them. If enlightening beings 
gladly and respectfully cultivate and practice them without slacking, 
they will be able to accomplish them; such people are called buddhas, 
they are called those who have arrived at Thusness, and they are called 
people who have attained the ten powers, and they are called guides, 
and they are called great leaders, and they are called omniscient, and 
they are called all-seers, and they are called those who abide in non- 
obstruction, and they are called those who have comprehended all objects, 
and they are called masters of all spiritual truths. These enlightening 
beings enter into all worlds without being attached to anything in any 
world; they enter the realms of all beings without grasping beings; they 
enter all bodies without being hindered by bodies; they enter all ele- 
mental realms and know the cosmos is boundless. They draw near all 
the buddhas of all times and clearly see all the buddhas’ teachings; they 
skillfully explain all words and comprehend all provisional names. They 
accomplish the pure path of all enlightening beings and are firm in all 
the different practices of enlightening beings. In a single instant they 
attain all knowledge of past, present, and future, and know all things 
in all times. They expound all the buddhas’ teachings and turn all the 
irreversible wheels. In each age, past, future, and present, they realize 
all paths to enlightenment, and in each enlightenment comprehend what 
all the buddhas say. These are the gates of the characteristics of the prin- 
ciples of enlightening beings; these are the gates of the knowledge and 
awareness of enlightening beings; these are the gates of the invincible 
knowledge of all means of liberation; these are the gates of the practices 
vowed by the Universally Good enlightening being; these are the gates 
of the undertakings of penetrating spiritual powers; these are the gates of 
all mnemonic command and powers of elucidation; these are the gates 
to the differentiations of all things of past, present, and future; these are 
the gates of manifestations of all buddhas; these are the gates to stabilizing 
all beings by universal knowledge; these are the gates to beautifying and 
purifying all worlds by means of spiritual powers of buddhas. 

“If enlightening beings enter these concentrations, they attain cosmic 
power that has no end; they are enabled to travel through space without 
hindrance; they attain the rank of spiritual sovereignty, with immeasur- 
able independence and command, like being coronated and enthroned 
in the world; they attain boundless knowledge comprehending all; they 
attain vast powers, ten kinds perfectly fulfilled; they develop noncon- 
tentious hearts and enter dispassionate tranquillity; they are compassion- 



818 


The Flower Ornament Scripture 


ate and fearless as lions; they are heroes of knowledge and wisdom and 
light the bright lamp of truth. All their merits and virtues cannot be fully 
told of — no hearers of self-enlightened ones can conceive of them. They 
attain knowledge of the realm of reality and abide in infinity, yet are 
able to discourse in various ways according to worldly conventions; 
they abide in formlessness, yet can easily penetrate the characteristics 
of things. They attain the treasury of inherent purity and are born in 
the pure house of the enlightened. They skillfully open up various differ- 
ent gates of teaching, yet by means of wisdom they know that nothing 
exists. They are expert at knowing proper timing and always carry out 
the giving of teaching to enlighten everyone. They care for all beings 
and purify them all. By knowledge of expedient means they demon- 
strate the attainment of buddhahood, yet they always carry out the prac- 
tices of enlightening beings without end. Entering the realm of means 
of universal knowledge, they manifest various great spiritual powers. 
Therefore, Universally Good, you should now analyze and expound the 
ten great concentrations of all enlightening beings. All in this assembly 
want to hear about this.” 

Then the enlightening being Universally Good, receiving the direc- 
tive of the Enlightened One, looked at Universal Eye and the other en- 
lightening beings and said to them, “Offspring of Buddha, what is the 
great enlightening beings’ concentration of universal light? Here the 
enlightening beings have ten kinds of inexhaustible qualities: inexhaust- 
ible knowledge of the buddhas’ emergence in the world; inexhaustible 
knowledge of the metamorphoses of beings; inexhaustible knowledge 
of the world’s being like a reflection; inexhaustible knowledge penetrat- 
ing deeply into the realm of reality; inexhaustible knowledge skillfully 
dealing with enlightening beings; inexhaustible knowledge of the non- 
regression of enlightening beings; inexhaustible knowledge observing 
the meanings of all principles; inexhaustible knowledge of skillful main- 
tenance of mental power; inexhaustible knowledge abiding in the vast 
spirit of enlightenment; inexhaustible knowledge abiding by all en- 
lightened teachings and the willpower of omniscience. These are called 
the ten inexhaustible qualities of great enlightening beings. 

“These great enlightening beings awaken ten kinds of boundless will: 
they awaken the boundless will to liberate all sentient beings, the bound- 
less will to attend all buddhas, the boundless will to provide for all bud- 
dhas, the boundless will to see all buddhas, the boundless will to receive 
and hold all Buddha teachings without forgetting any, the boundless 
will to manifest the infinite spiritual metamorphoses of all buddhas, the 
boundless will not to abandon any enlightening practices to attain en- 
lightened power, the boundless will to enter into the subtle realm of all- 
knowledge and explain all Buddha teachings, the boundless will to enter 
into the inconceivable vast realm of buddhahood, the boundless will to 
develop profound aspiration for the buddhas’ powers of elucidation and 
receive all Buddha teachings, the boundless will to manifest all kinds of 
free bodies and enter the circles of all enlightened ones. 



The Ten Concentrations 


819 


“These enlightening beings have ten kinds of knowledge of differen- 
tiation of entry into concentration: entering into concentration in the 
east and emerging in the west, entering in the west and emerging in the 
east, entering in the south and emerging in the north, entering in the 
north and emerging in the south, entering in the northeast and emerging 
in the southwest, entering in the southwest and emerging in the north- 
west, entering in the southwest and emerging in the northeast, entering 
in the northwest and emerging in the southeast, entering in the south- 
east and emerging in the northwest, entering in the nadir and emerging 
in the zenith, entering in the zenith and emerging in the nadir. 

“These enlightening beings have ten kinds of knowledge of skills in 
entry into great concentration: they make a billion-world universe a 
single lotus blossom and appear sitting cross-legged on this lotus blos- 
som, covering it entirely, and in the body manifest another billion- 
world universe, wherein there are ten billion quadruplex earths, in each 
of which they manifest ten billion bodies, each body entering into one 
hundred sextillion billion-world universes, in each of the quadruplex 
worlds of which they manifest one hundred sextillion enlightening 
beings engaged in practice, the practice of each enlightening being pro- 
ducing one hundred sextillion certain understandings, each certain 
understanding causing one hundred sextillion potentials to be fulfilled, 
each potential developing into the nonregressive work of one hundred 
sextillion enlightening ways: yet the physical manifestations are neither 
one nor many, and not mixed up in entry into concentration or emer- 
gence from concentration. It is like the case of the titan king Rahula, 
whose original body is seven hundred leagues tall, while his transformed 
body is 168,000 leagues tall; the half of his body emerging from the 
ocean is just level with the polar mountain Sumeru. Though that titan 
king transforms his body into a colossus, that does not destroy his origi- 
nal form — all the psychophysical elements are the same, his mind is not 
disturbed, he does not think of his transformed body as other or of his 
original body as not himself. The body he was born with is always bliss- 
ful, and his transformed body is always manifesting all kinds of miracu- 
lous powers. The titan king has greed, ill-will, and delusion, and is full 
of pride and conceit, and yet is able to transform his body in this way — 
how much the more so the enlightening beings who profoundly realize 
that mental states are like illusions, that all beings are like dreams, that 
the appearance in the world of all buddhas is like reflected images, that 
all worlds are like magical productions, that all speech is like echoes: 
they see reality as is and have reality as their body, knowing all things 
are inherently pure, realizing that the body and mind have no real sub- 
stance; their bodies are omnipresent in infinite realms and by the great 
light of buddha-knowledge purify and practice all the deeds of enlight- 
ening beings. 

“Enlightening beings in this concentration transcend the world and 
are detached from the world; nothing can disturb them or overpower 
them. Just as when a monk contemplates inside the body and dwells in 



820 


The Flower Ornament Scripture 


the view of impurity, seeing the body as impure, so do enlightening 
beings in this concentration observe the reality body, seeing all worlds 
enter the body, therein seeing all mundane realms and phenomena with- 
out any attachment to them. This is called the great enlightening beings’ 
practical knowledge of the f irst great concentration, of universal light. 

“What is the great enlightening beings’ concentration of subtle light? 
Here enlightening beings can enter as many billion-world universes as 
there are atoms in a billion-world universe, and in each world manifest 
as many bodies as atoms in a billion-world universe, each body emitting 
as many lights as atoms in a billion-world universe, each light revealing 
as many colors as atoms in a billion-world universe, each color lighting 
as many worlds as atoms in a billion-world universe, in each world pac- 
ifying as many beings as atoms in a billion-world universe. The enlight- 
ening beings know all the various dissimilarities of these worlds: that is, 
the clutter and pollution of worlds, the purity and cleanness of worlds, 
the causes of worlds, the structures of worlds, the concomitants of worlds, 
the colors of lights of worlds, the comings and goings of worlds — the 
enlightening beings know all these and enter all these, and these worlds 
also enter the bodies of the enlightening beings, yet the worlds have no 
mixup or confusion and the various phenomena do not disintegrate or 
vanish either. 

“It is like when the sun comes out and circles the polar mountain, 
illumining the mountains made of seven precious substances: on those 
mountains of seven precious substances and in the valleys in between 
them are light beams clearly shining — the sunbeams on the jewel moun- 
tains all appear in the lights of the valleys, and the sunbeams in the val- 
leys all appear in the lights of the mountains: in this way they mutually 
reflect back and forth. Sometimes it is said that the sunbeams emerge 
from the mountains of seven precious substances, sometimes it is said 
that the sunbeams emerge from the valleys between the mountains; 
sometimes it is said that the sunlight enters the mountains, sometimes it 
is said that the sunlight enters the valleys — but the sunbeams reflect back 
and forth boundlessly; their nature is not existent, not nonexistent, not 
abiding in the mountains, not apart from the mountains, not dwelling 
in the water, not apart from the water. So it is also with enlightening 
beings in this vast concentration of subtle light: they do not dissolve the 
features of the structure of the world, do not annihilate the natures of 
the phenomena of the world, do not dwell within the world or outside 
the world; they do not discriminate anything in any world, yet do not 
destroy the features of worlds, they see all things as one form which is 
formless, and yet do not destroy the identities of things — they abide in 
real Thusness, never leaving it. 

“It is like a magician, expert in magical arts, standing at a crossroads 
performing magic tricks: in one day, in the space of a moment, he may 
manifest a day or a night, or he may make it appear to be seven days and 
nights, or a fortnight, a month, a year, a century; according to desire, he 



The Ten Concentrations 


821 


can manifest the appearance of cities, towns, villages, springs, streams, 
rivers, seas, sun, moon, clouds, rain, palaces, mansions, houses, all of this 
complete. Yet he does not destroy the original one day or one hour by 
making it appear that years have passed, and the brevity of the actual 
time does not destroy the appearance of the passage of days, months, 
or years. The illusory appearances clearly show, yet the actual time is 
not extinguished. In the same way great enlightening beings, entering 
this vast concentration of subtle light, manifest countless worlds entering 
into one world, each of those countless worlds having earth, water, fire, 
and air, oceans and mountains, cities and towns, groves and houses, 
abodes of various kinds of beings complete with all kinds of adornments; 
they have realms of desire, of form, and of formlessness, solar systems 
and galaxies, acts and consequences, death in one place and rebirth in 
another, all the times and seasons of all worlds — moments, days, nights, 
fortnights, months, years, centuries, eons of becoming and eons of decay, 
polluted lands, clean lands, big lands, small lands, buddhas appearing 
therein, in buddha-lands that are pure, with circles of enlightening beings 
and autonomous spiritual powers teaching sentient beings; every place 
in those lands is filled with countless people and various beings of dif- 
ferent forms and conditions, immeasurable, boundless, inconceivable, 
past, future, and present, the power of pure deeds producing infinite 
jewels of supreme refinement. They show all such things in one world, 
wherein the enlightening beings all see clearly, entering into all, observing 
all, contemplating all, comprehending all, knowing all truly by means 
of inexhaustible knowledge. The multiplicity of the worlds does not de- 
stroy this one world, and the singleness of this world does not destroy the 
multiplicity of those worlds. Why? Because enlightening beings know 
all phenomena are selfless, they are said to have penetrated the principle 
of hfelessness and noncreation. Because enlightening beings diligently 
cultivate noncontention in all worlds, they are said to abide in the prin- 
ciple of selflessness. Because enlightening beings see all bodies as they 
really are, all deriving from conditions, they are said to abide in the prin- 
ciple of nonexistence of beings. Because enlightening beings know that 
everything which is born and passes away comes from causes, they are 
said to abide in the principle of nonexistence of persons. Because enlight- 
ening beings know the fundamental nature of all things is equal, they are 
said to abide in the principle of nonexistence of mental productions or 
the human being. Because enlightening beings know the fundamental 
nature of all things is still, they are said to abide in the principle of still- 
ness. Because enlightening beings know that all things are uniform, they 
are said to abide in the principle of nondiscrimination. Because enlight- 
ening beings know the realm of reality does not have various differen- 
tiated phenomena, they are said to abide in the principle of inconceiv- 
ability. Because enlightening beings diligently cultivate all liberative 
means and skillfully pacify beings, they are said to abide in the principle 
of great compassion. 



822 


The Flower Ornament Scripture 


“In this way enlightening beings can put countless worlds into one 
world, know the various differences of countless beings, see the indi- 
vidual procedures of countless enlightening beings, and observe count- 
less buddhas appearing here and there, able to absorb the teachings ex- 
pounded by those buddhas, also seeing themselves there practicing them; 
without leaving here, they appear to be there, and without leaving there, 
they appear to be here, this body and that body being undifferentiable, 
because they are in the realm of reality. They always practice contempla- 
tion earnestly, unceasingly, never abandoning wisdom, because they do 
not regress. 

“It is like a magician in a given place practicing the arts of illusion: he 
does not destroy his actual place by the illusory place, and does not des- 
troy the actual day by the illusory day. In the same way, enlightening 
beings manifest the existence of a land where there is no land, and mani- 
fest the nonexistence of a land where there is a land; where there are sen- 
tient beings they manifest nonexistence of sentient beings, and where 
there are no sentient beings they manifest the existence of sentient beings; 
where there is no form they manifest form, and where there is form 
they manifest formlessness — the beginning does not disarray the after- 
math, and the aftermath does not disarray the beginning. The enlight- 
ening beings know that all the things of the world are like this, the same 
as illusions: knowing phenomena are illusory, they know knowledge is 
illusory; because they know knowledge is illusory, they know action is 
illusory. Once they know that knowledge is illusion and action is illu- 
sion, they develop illusion knowledge, observing all actions. Just as the 
illusions of the world do not manifest their illusions outside of their 
place, and do not have a place outside of illusion, in the same way great 
enlightening beings do not enter the world outside of emptiness and also 
do not enter emptiness outside of the world. Why? Because emptiness 
and the world have no difference. Living in the world is also living in 
emptiness. Great enlightening beings are able to perceive and cultivate 
the various different adorning activities of all worlds within emptiness. 
In a single instant they are able to know countless worlds, becoming or 
decaying, and also know the continuity and succession of all ages. They 
are able to manifest countless ages in a single instant without enlarging 
the instant. 

“Great enlightening beings attain the illusion knowledge of incon- 
ceivable liberation, arrive at the other shore, abide in the realm of illu- 
sion, and enter the illusions of the world. They think of all things as like 
illusions, do not oppose the illusory world, have perfect knowledge of 
illusion, comprehend that past, present, and future are not apart from 
illusion, and definitively realize the boundlessness of mind. Like the en- 
lightened ones, they abide in knowledge of illusoriness, their minds 
equanimous; they know all worlds are like illusions, and they have no 
attachments anywhere, having no self or possessions. Just as the magician 
creates illusory phenomena, though he does not live with those illusory 



The Ten Concentrations 


823 


phenomena, yet has no confusion about illusory phenomena, in the same 
way the great enlightening beings know all things reach the other shore, 
and in their minds they do not imagine that they are able to enter into 
things, and they have no confusion about things. This is the knowledge 
of the skill of the enlightening beings’ second great concentration, of 
subtle light. 

“What is great enlightening beings’ concentration of spiritual power 
successively journeying to the buddha-lands? Here the great enlight- 
ening beings pass countless worlds to the east, and also pass as many 
worlds as atoms in that many worlds: in those worlds they enter this con- 
centration, maybe entering for an instant, or for a moment, or entering 
continuously, or entering in the morning, or at midday, or in the after- 
noon, or in the evening, or at night, or after midnight, or entering for 
one day, or for five days, or for a fortnight, or for a month, or for a year, 
or for a century, or for a millennium, or for a hundred millennia, or for 
a hundred million years, or for ten trillion years, or for an octillion years, 
or for one eon, or for a hundred eons, or for a hundred thousand eons, 
or for an octillion eons, or for countless eons, or for measureless eons, 
or for boundless eons, or for incomparable eons, or for innumerable 
eons, or for unaccountable eons, or for unthinkable eons, or for immea- 
surable eons, or for unspeakable eons, or for untold eons. As for the 
various dissimilarities — of far and near, of phenomena or time, and so 
on — the enlightening beings do not create discriminations in regard to 
them; their minds are not obsessed with them; they do not take them 
to be dual or nondual, universal or particular. Though they are aloof 
from these discriminations, yet by expedient techniques of spiritual 
powers, when they arise from concentration they remember everything 
and reach the ultimate end. It is like, for example, the sun going around 
giving light, never stopping day or night; the emergence of the sun is 
called day and the disappearance of the sun is called night — it is not 
born with the day and does not perish at night. In the same way the great 
enlightening being enters concentration of spiritual power in countless 
worlds, and having entered concentration, clearly sees those countless 
worlds. This is called the technical knowledge of the third great concen- 
tration of great enlightening being, the great concentration of spiritual 
power successively traveling to buddha-lands. 

“What is great enlightening beings’ concentration of action of the 
pure profound mind? Here the enlightening beings know that embodi- 
ments of Buddha are as numerous as all beings, and sec innumerable 
buddhas, more than the number of atoms in countless worlds. To all 
those buddhas they offer all kinds of fine fragrances, all kinds of beautiful 
flowers, all kinds of canopies, vast as countless buddha-lands, all kinds of 
exquisite adornments surpassing those of all worlds, all kinds of precious 
substances, parks arrayed with all kinds of embellishments, treasuries 
of countless jewels, food and drink produced by enlightened spiritual 
power, surpassing that of all the heavens in flavor, and all the various 



824 


The Flower Ornament Scripture 


superb offerings in all buddha-lands, which they are able to gather by 
spiritual power. To each of those buddhas they pay utmost respect and 
honor, prostrating themselves on the ground and asking for the Bud- 
dha’s teaching, praising the impartiality ofBuddha, extolling the magni- 
ficent virtues of the buddhas. They enter the great compassion that all 
buddhas enter, attain the unhindered power that is equal in all buddhas, 
and in a single instant seek the wondrous teaching from all buddhas. Yet 
they do not apprehend, in regard to those buddhas, such signs as appear- 
ance in the world or entry into ultimate nirvana. Just as the scattered, 
stirring mind, distinguishing objects, does not know what the conditions 
of mind’s arousal and quiescence are, in the same way, these great en- 
lightening beings do not discriminate the characteristics of the appear- 
ance and nirvana of buddhas. 

“It is like a mirage in the daytime — it does not come from clouds or 
lakes, it does not rest on land or water, neither exists nor does not exist, 
is not good or bad, not pure or polluted, it cannot be drunk, cannot be 
polluted, it neither has nor does not have substance, neither has nor does 
not have taste. Through causes and conditions it manifests the appear- 
ance of water, as perceived by the consciousness. When one looks at it 
from afar it resembles water, and so one imagines there is water, but 
when one approaches there is none, so the image of water naturally dis- 
appears. Similarly the great enlightening beings do not apprehend forms 
of the buddhas emerging in the world or entering nirvana: the charac- 
teristics of existence or nonexistence of buddhas are discriminations of 
the conceiving mind. 

“This concentration is called the action of pure, profound mind. 
The great enlightening being, after having entered this concentration, 
emerges without forgetting, like someone awakening from sleep re- 
membering what he has dreamed — even though when one is awake the 
dream scenes are not there, still one can remember them. In the same 
way the great enlightening beings enter this concentration, see buddhas 
and hear teachings, then arise from concentration, yet remember it all 
and use these teachings to enlighten all communities at enlightenment 
sites, and adorn all buddha-lands; they clearly comprehend all the im- 
measurable meanings and intentions, and all the means of teaching are 
also purified. They light the torch of great wisdom and perpetuate the 
seed of buddhahood. Their freedom from hesitation is complete, and 
their powers of elucidation are inexhaustible; they reveal and expound 
the treasury of the most profound Teaching. This is the technical knowl- 
edge of the fourth great concentration of great enlightening beings, the 
concentration of action of the pure, profound mind. 

“What is great enlightening beings’ concentration of knowledge of 
the stores of adornments of the past? Here great enlightening beings are 
able to know the manifestations of the buddhas of the past. That is, 
within the order of eons, the order of lands; within the order of lands, 
the order of eons; within the order of eons, the order of buddhas’ appear- 



The Ten Concentrations 


825 


ances; within the order of buddhas’ appearances, the order of teaching; 
within the order of teaching, the order of inclinations; within the order 
of inclinations, the order of faculties; within the order of faculties, the 
order of training; within the order of training, the order of life spans of 
Buddhas; within the order of life spans, they know the order of numbers 
of trillions of years. 

“Because these great enlightening beings gain such boundless knowl- 
edge of order, they therefore know the past buddhas, therefore know 
past lands, therefore know past teachings, therefore know past ages, 
therefore know past phenomena, therefore know past minds, therefore 
know past understandings, therefore know past beings, therefore know 
past afflictions, therefore know past manners, therefore know past 
purities. 

“This concentration is called the pure treasury of the past; in a single 
moment it can enter a hundred eons, a thousand eons, a hundred thou- 
sand eons, an octillion eons, countless eons, measureless eons, boundless 
eons, incomparable eons, uncountable eons, unaccountable eons, un- 
thinkable eons, immeasurable eons, unspeakable eons, untold, inexpres- 
sible eons. When those great enlightening beings enter this concentra- 
tion, they do not annihilate the present or focus on the past. 

“When those great enlightening beings emerge from this concen- 
tration, they receive ten kinds of inconceivable anointment from the 
Enlightened, and also attain, purify, consummate, enter, realize, fulfill, 
and hold them, comprehending them equally, the three spheres pure. 
What are the ten? One, explanation not violating meaning; two, in- 
exhaustibility of teaching; three, impeccable expression; four, endless 
eloquence; five, freedom from hesitation; six, truthfulness of speech; 
seven, the trust of the community; eight, liberating those in the triple 
world; nine, supreme excellence of roots of goodness; ten, command of 
the wondrous Teaching. These are the ten anointments. When enlight- 
ening beings enter this concentration and emerge from it, immediately 
they become like a spirit when it enters the womb, the consciousness 
instantly being born therein — in the same way, when the great enlight- 
ening beings emerge from this concentration, in the presence of the 
Enlightened they instantly attain these ten qualities. This is called the 
technical knowledge of the great enlightening beings' fifth great con- 
centration, the concentration of knowledge of the stores of adornments 
of the past. 

“What is great enlightening beings’ concentration of the treasury of 
light of knowledge? The great enlightening beings in this concentration 
know the various different names of all buddhas in all ages in all worlds 
in the future, whether they have been spoken of yet or not, whether 
they have been given the prediction of buddhahood yet or not. That is, 
they know countless names, untold names of buddhas, and that they will 
appear in the world, will benefit beings, will be spiritual sovereigns, will 
perform the tasks of buddha, will explain what is beneficial, will praise 



826 


The Flower Ornament Scripture 


goodness, will explain what is pure, will clear away all evils, will abide 
in virtue, will reveal the ultimate truth, will enter the rank of corona- 
tion, will attain omniscience. Those buddhas’ cultivation of complete 
action, undertaking of complete vows, entry into complete knowledge, 
leadership of a complete circle, fulfillment of complete adornments, 
accumulation of complete virtues, realization of complete truth, attain- 
ment of complete fruition, endowment with complete qualities, and ful- 
fillment of complete enlightenment, as well as those buddhas’ names, 
their methods and skills, their spiritual powers and miracles, their de- 
velopment of beings, and their entry into final nirvana — all this the 
enlightening beings here thoroughly know. 

“These enlightening beings can in a single instant enter one eon, a 
hundred eons, a thousand eons, a hundred thousand eons, a hundred 
thousand billion eons; they enter into as many eons as atoms in a con- 
tinent, as many eons as atoms iti four continents, as many eons as atoms 
in a solar system, as many eons as atoms in a galaxy, as many eons as 
atoms in a universe, as many eons as atoms in a buddha-land, as many 
eons as atoms in a hundred thousand buddha-lands, as many eons as 
atoms in a hundred thousand billion buddha-lands, as many eons as 
atoms in countless buddha-lands, as many eons as atoms in untold, 
inexpressible numbers of buddha-lands — by their wisdom they are able 
to know the numbers of eons in all future worlds. And because they 
know them, their minds also enter the doors of ten kinds of preservation: 
because they enter the presence of the buddhas, they gain the protection 
of buddhas as numerous as atoms in untold buddha-lands; because they 
enter the presence of the Teaching, they attain inexhaustible intellectual 
powers illumined by ten kinds of total mental command; because they 
enter the presence of practice, they produce perfectly rounded, out- 
standing vows; because they enter the presence of power, no one can 
dominate or overpower them; because they enter the presence of knowl- 
edge, the Buddha teachings they practice are free from obstruction; 
because they enter the presence of great compassion, they turn the wheel 
of the pure teaching, which never turns back; because they enter the 
presence of expression of skillful handling of distinctions, they turn the 
wheel of all letters and clean the ground of all teachings; because they 
enter the presence of the state of the lion being born, they open the lock 
of the Teaching and leave the mind of desire; because they enter the 
presence of the power of knowledge, they cultivate enlightening practice 
unceasingly; because they enter the presence of the power of good com- 
panionship, they cause boundless beings to become purified; because 
they enter the presence of the power of nondwelling, they enter un- 
speakable, untold numbers of vast eons; because they enter the presence 
of the power of the Teaching, by uninhibited knowledge of means, they 
know all things are inherently pure. 

“Once great enlightening beings are in this concentration, they skill- 
fully live in untold numbers of ages and lands; they skillfully know 



The Ten Concentrations 


827 


untold numbers of various sentient beings; they skillfully know untold 
numbers of different characteristics of sentient beings; they skillfully 
know untold numbers of similar and different consequences of action; 
they skillfully know untold numbers of practices differentiated by vigor, 
faculties, habit energies, and continuity; they skillfully know untold 
numbers of various tainted and pure contemplations; they skillfully 
know untold numbers of various meanings of teachings and innumer- 
able written and verbal expressions; they skillfully know untold numbers 
of various buddhas’ appearances, families, times, manifestations, teach- 
ings, actions, buddha-works, and entries into ultimate final nirvana; 
they skillfully know untold numbers of boundless doors of wisdom and 
knowledge; they skillfully know untold numbers of the boundless dif- 
ferent manifestations of all spiritual powers. 

“It is as when the sun comes out, all the villages and towns, mansions 
and houses, mountains, marshes, birds and beasts, trees, forests, flowers 
and fruits, and so on, can be clearly seen by all people with vision; the 
light of the sun is impartial and has no discrimination, yet can cause the 
eye to see all kinds of forms. This concentration is also like this: it is in 
essence impartial, without any discrimination, yet can cause enlightening 
beings to know countless numbers of different characteristics. 

“When the great enlightening beings realize such knowledge, they 
cause beings to attain ten kinds of fruitfulness: one, fruitful seeing, 
because of causing sentient beings to develop roots of goodness; two, 
fruitful hearing, causing sentient beings to gain maturity; three, fruitful 
association, causing sentient beings’ minds to be pacified; four, fruitful 
aspiration, causing sentient beings to do as they say and master the 
meanings of all the teachings; five, fruitful action, causing boundless 
worlds to be purified; six, fruitful companionship, cutting off countless 
beings’ doubts in the presence of the buddhas of countless worlds; seven, 
fruitful vows, causing whatever sentient beings are thought of to make 
excellent offerings and accomplish undertakings; eight, fruitful skill- 
ful methods, causing all to be able to abide in pure knowledge of un- 
obstructed liberation; nine, fruitful showering of the rain of Teaching, 
expediently revealing the practice of universal knowledge to countless 
beings of various faculties and causing them to abide in the path of 
buddhahood; ten, fruitful appearance, manifesting boundless forms, 
causing all sentient beings to be bathed in illumination. 

“When great enlightening beings abide in this concentration and 
attain ten kinds of fruitfulness, the kings of the heavens all come and bow 
to them; the dragon kings produce great fragrant clouds; the yaksha 
kings bow to their feet; the titan kings honor them with offerings; the 
garuda kings circle them in respect; the kings of the Brahma heavens 
come and propitiate them; the kinnara kings draw near them; human 
kings serve and support them. This is the technical knowledge of the 
sixth great concentration of great enlightening beings, the concentra- 
tion of the treasury of light of knowledge. 



828 


The Flower Ornament Scripture 


“What is great enlightening beings’ concentration of knowledge of 
the adornments of buddhas of all worlds? Why is this concentration 
called knowing the adornments of buddhas of all worlds? Great enlight- 
ening beings in this concentration can successively enter the worlds of 
the east, can successively enter the worlds of the south, west, north, 
southeast, northeast, southwest, northwest, zenith, and nadir. They can 
successively enter all these worlds and see the buddhas emerging in the 
world, and also see all the spiritual powers of those buddhas, and can 
also see all the feats of those buddhas, and can also see the immense 
charisma of those buddhas, and also see the supreme freedom of those 
buddhas, and also see the great lion roar of those buddhas, and also see 
the practices cultivated by the buddhas, and also see the various adorn- 
ments of the buddhas, and also see the psychic projections of the bud- 
dhas, and also see the vast congregation of those buddhas, the unity of 
the congregations, the multiplicity of congregations, the locations of the 
congregations, the abodes of the congregations, the development of the 
congregations, the training of the congregations, the dignity of the con- 
gregations — all this they clearly see. They also see the size of the con- 
gregations equal to a continent, and also see the congregations equal to 
four continents, those equal to a solar system, those equal to a galaxy, 
those equal to a universe, those filling ten sextillion buddha-lands, those 
filling countless buddha-lands; they see congregations filling as many 
buddha-lands as there are atoms in a hundred buddha-lands, filling as 
many buddha-lands as atoms in a thousand buddha-lands, filling as many 
buddha-lands as atoms in ten sextillion buddha-lands, filling as many 
buddha-lands as atoms in countless buddha-lands, measureless buddha- 
lands, boundless buddha-lands, incomparable buddha-lands, innumer- 
able buddha-lands, unreckonable buddha-lands, unthinkable buddha- 
lands, untold, inexpressible numbers of buddha-lands. They also see the 
buddhas amid those congregations displaying various forms, various 
times, various lands, various transfigurations, various spiritual powers, 
various adornments, various masteries, various physical sizes, and various 
actions. The great enlightening beings also see themselves in those con- 
gregations, and see themselves preaching there, and see themselves re- 
ceiving the words of the buddhas, and see themselves comprehending 
interdependent origination, and see themselves poised in the air, and 
see themselves in the reality-body, and see themselves not producing 
attachments, and see themselves not dwelling on discrimination, and see 
themselves being indefatigable, and see themselves entering into all 
knowledge, and see themselves knowing all meanings, and see them- 
selves entering all stages, and see themselves entering all states of being, 
and see themselves knowing all expedient means of liberation, and see 
themselves in the presence of the buddhas, and see themselves entering all 
the powers of enlightenment, and see themselves entering True Thus- 
ness, and see themselves entering noncontention, and see themselves 
entering all truths. When they see in this way, they do not discriminate 



The Ten Concentrations 


829 


lands, beings, buddhas, or phenomena; they do not cling to the body, to 
physical actions, to the mind, or to the intellect. Just as things do not 
discriminate their essence and do not discriminate sound, yet their essence 
is not abandoned and names do not pass away, in the same way great 
enlightening beings do not abandon actions, according with the doings 
of the world, yet have no attachments to them. 

“Great enlightening beings see infinite lights and colors, forms and 
features of buddhas, perfectly developed, equal and pure, each one ap- 
pearing clearly to their senses. Sometimes they see the various lights of 
the buddhas’ bodies; sometimes they see buddhas’ auras to a depth of one 
fathom; sometimes they see buddhas’ bodies like blazing suns; sometimes 
they see subtle hues of light of buddhas’ bodies; sometimes they see 
buddhas’ bodies as clear, or they may see buddhas’ bodies as golden, or as 
diamond-colored, or as violet, or as of infinite colors, or as sapphire; they 
may see buddhas’ bodies seven cubits tall, or ten cubits tall, or twenty 
cubits tall, or thirty cubits tall, or up to a hundred cubits tall, or half a 
league tall, or ten leagues tall, or a hundred leagues tall, or a thousand 
leagues tall, or a hundred thousand leagues tall; or they may see buddhas’ 
bodies the size of a continent, or the size of four continents, or the size of 
a solar system, or the size of a galaxy, or the size of a universe, or the size 
of a hundred universes, or the size of a thousand universes, or the size of 
a hundred thousand universes, or the size of ten quintillion universes, or 
the size of incalculable numbers of universes. 

“In this way enlightening beings see the buddhas’ infinite colors, 
infinite physical forms, infinite manifestations, infinite lights, and infi- 
nite webs of light; the measure of those lights is equal to the cosmos, 
illumining all things therein, causing all to develop unexcelled knowl- 
edge. They also see the buddhas’ embodiments without attachment, 
without obstruction, supremely pure. 

“Enlightening beings see the embodiment of Buddha in these ways, 
yet the body of the Enlightened does not increase or decrease. It is like 
space: in a worm hole in a seed it is not diminished, and in countless 
worlds it is not expanded. So it is with the bodies of the buddhas: when 
they are seen as large, still there is no increase, and when they are seen as 
small, there is no decrease. Just as the moon is seen as small by people on 
earth, yet is not diminished, and is seen as large by beings on the moon, 
yet does not expand, so also do enlightening beings in this concentration 
see various transfigurations of the buddhas' bodies, according to their 
inclinations, receiving and retaining their verbal teachings, there being 
all the while no increase or decrease in the body of the Enlightened. 

“Just as after beings' lives end and they are about to be reborn, they 
are not apart from mind and what they see is pure, so also is what en- 
lightening beings see, while in this profound concentration, utterly pure. 

“Great enlightening beings in this concentration develop ten kinds of 
rapidity: rapid growth in practices and fulfillment of great vows; rapid 
illumination of the world with the light of the teaching; rapid liberation 



830 


The Flower Ornament Scripture 


of sentient beings by appropriate projection of the teachings; rapid mani- 
festation of buddhas’ pure lands according to the actions of beings; rapid 
entry into the ten powers by impartial knowledge; rapid joining of the 
Enlightened Ones in their abode; rapid destruction of the armies of 
demons by the power of great compassion; rapid removal of beings’ 
doubts, producing joy in them; rapid manifestation of spiritual displays 
in accord with dominant inclinations; rapid purification of worldly 
realms by means of various sublime expressions of truth. 

“These enlightening beings also attain ten kinds of truth seal, which 
stamp all things: one, having the same roots of goodness equal in all bud- 
dhas of past, future, and present; two, attaining the reality body with 
boundless knowledge, same as all buddhas; three, abiding in nonduality, 
same as the buddhas; four, seeing the infinite objects of all times as all 
equal, same as the buddhas do; five, gaining comprehension of the un- 
obstructed realm of the cosmos of reality, same as that of the buddhas; 
six, achieving the ten powers, same as the buddhas, being unhindered in 
function; seven, having forever cut off opinions and passions, dwelling 
in the state of freedom from conflict, same as the buddhas; eight, cease- 
lessly teaching sentient beings, same as the buddhas do; nine, having 
ability to observe adaptive skill in knowledge and meaning, same as the 
buddhas; ten, being equal to all buddhas, same as all enlightened ones. 

“If great enlightening beings accomplish the techniques of this great 
concentration of knowledge of adornments of buddhas of all worlds, 
they are teacherless because they can enter all principles and qualities of 
buddhas by themselves, without depending on another’s instruction. 
They are people of power because they can enlighten all sentient beings. 
They are pure because they know that the nature of mind is fundamen- 
tally pure. They are foremost because they can liberate all worldlings. 
They are comforters because they can awaken all sentient beings. They 
are stabilizers because they can establish in the family of buddhas those 
who are not yet so established. They are true knowers because they enter 
the door of universal knowledge. They are without varying concep- 
tions because what they say is nondual. They abide in the treasury of 
truth because they vow to know all Buddha teachings. They are able to 
shower the rain of the Teaching, because they satisfy all beings in accord 
with their inclinations. 

“It is like the god-king Indra placing a jewel in his topknot; by the 
power of the jewel his majestic light becomes all the more effulgent. 
When the god-king first obtained this jewel, he gamed ten things sur- 
passing all the gods of the thirty-three-fold heaven: one, color; two, phy- 
sical form; three, manifestation; four, retinue; five, appurtenances; six, 
voice; seven, magical powers; eight, control; nine, intellectual under- 
standing; ten, cognitive function. In these ten ways he surpasses all the 
other gods of the thirty-three-fold heaven. In the same way, when en- 
lightening beings first attain this concentration, they gain ten kinds of 
treasuries of great knowledge: one, knowledge illumining all buddha- 



The Ten Concentrations 


831 


lands; two, knowledge of the births of all beings; three, knowledge of 
how to make magical displays of past, future, and present; four, knowl- 
edge of all buddha-bodies; five, knowledge comprehending all Buddha 
teachings; six, knowledge embracing all pure phenomena; seven, knowl- 
edge of how to cause all beings to enter the reality-body; eight, pure 
knowledge of the universal directly perceiving all things; nine, knowl- 
edge of total freedom reaching the other shore; ten, knowledge estab- 
lishing all universal principles. 

“Enlightening beings in this concentration also gam ten kinds of ex- 
tremely pure bodies of power: one, emitting unspeakably unspeakable 
numbers of light spheres to illumine unspeakably unspeakable numbers 
of worlds; two, emitting unspeakably unspeakable numbers of spheres of 
light of infinite colors to purify all worlds; three, emitting unspeakably 
unspeakable numbers of light spheres to pacify living beings; four, em- 
anating unspeakably unspeakable numbers of bodies to be near to all the 
buddhas; five, raining unspeakably unspeakable numbers of clouds of 
flowers of various wonderful scents to present to all buddhas; six, magi- 
cally producing unspeakably unspeakable numbers of various kinds of 
infinitely free miraculous effects to develop and mature sentient beings; 
eight, crossing unspeakably unspeakable numbers of worlds in a single 
step in order to ask to hear the Teaching from all the variously named 
buddhas of the ten directions; nine, showing a body of immeasurably 
various forms, the crown of which none can see, so that all who see or 
hear of it will not have done so in vain; ten, uttering unspeakably un- 
speakable numbers of words to reveal countless secret truths to sentient 
beings. 

“Once enlightening beings gam these ten kinds of extremely pure 
body of power, they can cause sentient beings to attain ten kinds of ful- 
fillment: one, they can enable sentient beings to see Buddha; two, they 
can induce sentient beings to deeply believe in Buddha; three, they can 
induce sentient beings to listen to the Teaching; four, they can cause sen- 
tient beings to know there is a world of buddhahood; five, they can 
cause sentient beings to perceive the miracles of Buddha; six, they can 
cause sentient beings to recollect accumulated deeds; seven, they can 
cause sentient beings to perfect concentration; eight, they can introduce 
sentient beings into the purity of buddhahood; nine, they can induce 
sentient beings to aspire to enlightenment; ten, they can enable sentient 
beings to fulfill enlightened knowledge. 

“When great enlightening beings have caused sentient beings to at- 
tain these ten kinds of fulfillment, they also perform ten kinds of 
buddha-work for sentient beings: they perform verbal buddha-work, 
to develop and mature beings; they perform physical buddha-work, to 
tram sentient beings; they perform mental buddha-work to purify sen- 
tient beings; they shake the world as buddha-work to make sentient 
beings give up bad tendencies; they perform buddha-work by expedient 
awakening, to cause sentient beings not to lose mindfulness; they per- 



832 


The Flower Ornament Scripture 


form buddha-work by manifesting forms in dreams, to cause sentient 
beings to be constant in right mindfulness; they perform buddha-work 
by radiating great light to embrace all beings; they perform buddha- 
work by cultivating the practices of enlightening beings, to cause sen- 
tient beings to live by superior aspirations; they perform buddha-work 
by attaining perfect enlightenment to cause sentient beings to know 
illusion; they perform buddha-work by turning the wheel of the sub- 
lime teaching, to teach sentient beings in accord with the time; they per- 
form buddha-work by appearing to live for a certain span, in order to 
tame sentient beings; they perform buddha-work by manifesting nir- 
vana, because they know sentient beings will become weary. 

“This is the technical knowledge of the great enlightening beings’ 
seventh great concentration, the concentration of knowledge of adorn- 
ments of buddhas of all worlds. 

“What is great enlightening beings’ concentration of the differen- 
tiated bodies of all sentient beings? Great enlightening beings in this con- 
centration attain ten kinds of nonattachment: nonattachment in all lands; 
nonattachment in all places; nonattachment in all times; nonattachment 
in respect to all beings; nonattachment in respect to all phenomena; non- 
attachment in respect to all enlightening beings; nonattachment in re- 
spect to all enlightening beings’ vows; nonattachment in respect to all 
concentrations; nonattachment in respect to all buddhas; nonattachment 
in respect to all the stages of enlightenment. 

“How do great enlightening beings enter into and emerge from this 
concentration? They enter this concentration internally and emerge ex- 
ternally; entering externally, they emerge internally; entering in the 
same body, they emerge in a different body; entering in a different body, 
they emerge in the same body; entering in a human body, they emerge 
in a yaksha body; entering in a yaksha body, they emerge in a human 
body; entering in a dragon body, they emerge in a titan body; entering 
in a titan body, they emerge in a celestial body; entering in a celestial 
body, they emerge in a Brahma-king body; entering in a Brahma-king 
body, they emerge in a desire-realm body; entering in a heaven, they 
emerge in a hell; entering in a hell, they emerge in the human world; 
entering in the human world, they emerge in other realms of being; they 
enter in a thousand bodies and emerge in one body; entering in one 
body, they emerge in a thousand bodies; entering in a hundred billion 
bodies, they emerge in one body; entering in one body, they emerge 
in a hundred billion bodies; entering among people of the south, they 
emerge among people of the west; entering among people of the west, 
they emerge among people of the north; entering among people of the 
north, they emerge among people of the east; entering among people of 
the east, they emerge among people of three continents; entering among 
people of three continents, they emerge among people of four conti- 
nents; entering among people of four continents, they emerge among 
the different creatures of all seas; entering among different creatures of 



The Ten Concentrations 


833 


all seas, they emerge among the spirits of all seas; entering among the 
spirits of all seas, they emerge in the water element of all seas; entering 
in the water element of all seas, they emerge in the earth element of all 
seas; entering in the earth element of all seas, they emerge in the fire ele- 
ment of all seas; entering in the fire element of all seas, they emerge in 
the air element of all seas; entering in the air element of all seas, they 
emerge in all four gross elements; entering in all four gross elements, 
they emerge in the truth of nonorigination; entering in the truth of non- 
origination, they emerge on the polar mountain; entering on the polar 
mountain, they emerge on the mountain of seven precious substances; 
entering on the mountain of seven precious substances, they emerge on 
the black mountain of various crops and forests of all soils; entering 
on the black mountain of various crops and forests of all soils, they 
emerge in precious arrays of all flowers of sublime fragrances; entering 
in precious arrays of all flowers of sublime fragrances, they emerge in 
the incarnations of all beings of the four quarters, the zenith and nadir; 
entering in the incarnations of all beings of the four quarters, the zenith 
and nadir, they emerge in the beings of the solar system; entering in the 
beings of the solar system, they emerge in beings of the galaxy; entering 
in the beings of the galaxy, they emerge in the beings of the universe; 
entering in the beings of the universe, they emerge in the beings of a 
hundred thousand hundred billion universes; entering in the beings of a 
hundred thousand hundred billion universes, they emerge in the beings 
of countless worlds; entering in the beings of countless worlds, they 
emerge in the beings of measureless worlds; entering in the beings of 
measureless worlds, they emerge in the beings of boundless buddha- 
lands; entering in the beings of boundless buddha-lands, they emerge 
in the beings of incomparable buddha-lands; entering in the beings of 
incomparable buddha-lands, they emerge in the beings of innumerable 
worlds; entering in the beings of innumerable worlds, they emerge in the 
beings of incalculable worlds; entering in the beings of incalculable 
worlds, they emerge in the beings of unthinkable worlds; entering in the 
beings of unthinkable worlds, they emerge in the beings of immeasur- 
able worlds; entering in the beings of immeasurable worlds, they emerge 
in the beings of unspeakable worlds; entering in the beings of unspeak- 
able worlds, they emerge in the beings of unspeakably unspeakable 
numbers of worlds; entering in the beings of unspeakably unspeakable 
numbers of worlds, they emerge in impure beings; entering in impure 
beings, they emerge in pure beings; entering in pure beings, they emerge 
in impure beings; entering in the eye, they emerge in the ear; entering 
in the ear, they emerge in the eye; entering in the nose, they emerge in 
the tongue; entering in the tongue, they emerge in the nose; entering 
in the body, they emerge in the mind; entering in the mind, they emerge 
in the body; entering in their own senses, they emerge in others’ senses; 
entering in others’ senses, they emerge in their own senses; entering in 
a single atom, they emerge in the atoms of countless worlds; entering 



834 


The Flower Ornament Scripture 


in the atoms of countless worlds, they emerge in one atom; entering in 
hearers of Buddha’s voice, they emerge in self-enlightened ones; entering 
in self-enlightened ones, they emerge in hearers; entering in their own 
bodies, they emerge in the body of Buddha; entering in the body of 
Buddha, they emerge in their own bodies; entering in a single instant, 
they emerge in a hundred million eons; entering in a hundred million 
eons, they emerge in an instant; entering in the same instant, they 
emerge in different times; entering in different times, they emerge in 
the same instant; entering in the past, they emerge in the future; entering 
in the future, they emerge in the past; entering in past, present, and 
future, they emerge in a moment; entering in a moment, they emerge in 
past, present, and future; entering in True Thusness, they emerge in 
verbalization; entering in verbalization, they emerge in True Thusness. 

“It is as when a man is possessed by a demon, his body trembles and 
he cannot relax — the demon does not show its body; it causes the body 
of another to be that way. In the same way, great enlightening beings 
in this concentration enter concentration in their own bodies and emerge 
in others’ bodies, enter concentration in others’ bodies and emerge in 
their own bodies. 

“It is like a corpse able to get up and act effectively through the power 
of a magic spell; though the corpse and the spell are distinct, yet they can 
join together and accomplish things. In the same way, a great enlight- 
ening being in this concentration enters concentration in the same object 
and emerges in a different object, enters concentration in a different 
object and emerges in the same object. 

“It is as a monk who has attained freedom of mind may make many 
bodies of one body or one body of many bodies, yet it is not that one 
body vanishes and many bodies are born, or that many bodies vanish and 
one body is born. In the same way, a great enlightening being in this 
concentration enters concentration in one body and emerges in many 
bodies, enters concentration in many bodies and emerges in one body. 

“Just as the flavor of soil is one while the flavors of the crops it pro- 
duces are variously different, the flavors having difference even though 
the soil has no difference, in the same way a great enlightening being in 
this concentration, though free from discrimination, may enter concen- 
tration in one clement and emerge in many elements, or enter concen- 
tration in many elements and emerge in one. 

“Great enlightening beings in this concentration are lauded for ten 
praise-worthy qualities: they enter into True Thusness, and so are called 
Tathagata, those who have arrived at Thusness; they are aware of all 
truths, and so are called buddha, enlightened; they are praised by all 
worlds, and so are called teachers of truth; they know all things, and 
so are called omniscient; they are resorted to by all worlds, and so are 
called refuge; they have mastered all teaching methods, and so arc called 
guides; they lead all beings into universal knowledge, and so are called 
great leaders; they are lamps for all worlds, and so are called light; their 



The Ten Concentrations 


835 


aspirations are fulfilled, they have accomplished salvation, they have 
done their tasks, they abide in unobstructed knowledge and individually 
know all things, so they are called adepts of the ten powers; they thor- 
oughly comprehend all cycles of the Teaching, so they are called all- 
seers. 

“Great enlightening beings in this concentration also acquire ten 
kinds of illumination: they acquire the light of all buddhas because they 
are equal to them; they acquire the light of all worlds because they can 
beautify them all; they acquire the light of all beings because they go to 
pacify them all; they acquire the light of immeasurable expertise because 
they preach on the stage of the cosmos of realities; they acquire undif- 
ferentiated light because they know that phenomena have no differen- 
tiation in essence; they acquire the light of expedient means because they 
have realized freedom from desire for anything; they acquire the light of 
truth because their minds are equanimous in the realm of desirelessness; 
they acquire the light of mystic transfigurations pervading all worlds 
because they are ceaselessly empowered by the Buddha; they acquire the 
light of proper meditation because they reach the other shore of freedom 
of all buddhas; they acquire the light of True Thusness of all things 
because they can explain everything in a single point. 

"Great enlightening beings in this concentration also attain ten kinds 
of nondoing: the nondoing of physical acts; the nondoing of verbal acts; 
the nondoing of mental acts; the nondoing of spiritual powers; the non- 
doing of comprehension of the essencelessness of phenomena; the non- 
doing of knowledge of the nondissolution of the force of actions; the 
nondoing of nondiscriminatory knowledge; the nondoing of knowl- 
edge of nonorigination; the nondoing of knowing things have no de- 
struction; the nondoing of following the letter without destroying the 
meaning. 

“When great enlightening beings are in this concentration, the in- 
numerable realms are variously different — entering in one, arising in 
many, entering in many, arising in one, entering in the same one, arising 
in different ones, entering in different ones, arising in the same one, 
entering in the subtle, arising in the gross, entering in the gross, arising 
in the subtle, entering in the great, arising in the small, entering in the 
small, arising in the great, entering in the congenial, arising in the 
adverse, entering in the adverse, arising in the congenial, entering 
incorporeally, arising corporeally, entering corporeally, arising mcor- 
poreally, entering in the formless, arising in forms, entering in forms, 
arising in the formless, entering in arising, arising in entering — these are 
all realms of freedom of this concentration. 

“It is as when a magician keeps repeating a spell, he can become able 
to cause various different forms to appear — the spell and the illusions 
are distinct, yet the spell can create illusions; though the spell is just 
a sound, yet it can produce various illusory perceptions, various forms 
perceived by the eye-consciousness, various sounds perceived by the ear- 



836 


The Flower Ornament Scripture 


consciousness, various smells perceived by the nose-consciousness, var- 
ious tastes perceived by the tongue-consciousness, various feelings per- 
ceived by the body-consciousness, various objects perceived by the 
mind-consciousness. In the same way, the enlightening being in this 
concentration also enters concentration in sameness and arises from con- 
centration in difference, enters concentration in difference and arises 
from concentration in sameness. 

“It is as when the gods of the thirty-three-fold heaven battled with 
the titans and the gods prevailed and the titans retreated in defeat. The 
king of titans was seven hundred leagues tall and was accompanied by 
several tens of millions of cohorts, yet by magic he led his army all at 
once into a hole in a lotus root. In the same way, the great enlightening 
being has already achieved the stage of knowledge of illusions: knowl- 
edge of illusion is the enlightening being, the enlightening being is 
knowledge of illusion — therefore the enlightening being can enter con- 
centration in the undifferentiated and emerge in the differentiated, can 
enter concentration in the differentiated and emerge in the undif- 
ferentiated. 

“Just as when a farmer plants seeds in the fields, the seeds are below 
yet the fruits grow above, so also does an enlightening being in this con- 
centration enter concentration in one and emerge in many, enter con- 
centration in many and emerge in one. 

“It is as when the sperm and ovum unite and there is a living being 
conceived, at which time it is called an embryo; after this it lives in the 
womb for nine months, and by the power of proper actions all its limbs 
and organs achieve completion and its consciousness is clear. That life 
energy and the organs and physical form are distinct, yet by the power 
of action that energy can make them gradually develop and experience 
various consequences of similar and different types. In the same way, the 
great enlightening being in this concentration, from the stage of em- 
yomc omniscience, gradually grows in faith, understanding, resolution, 
and power, the mind broad, effortlessly and freely entering concentra- 
tion in nonbeing and emerging in being, entering concentration in being 
and emerging in nonbeing. 

“It is like the case of the palaces of water spirits, built on the earth and 
not in the sky; the water spirits also live in the palaces and not in the sky, 
yet they can create clouds spreading through the sky. The palaces that 
people may see when they look up you may be sure are mirages, not 
water-spirit palaces. Though water spirits dwell below, the clouds are 
spread above — in the same way, the great enlightening being in this 
concentration enters in formlessness and emerges amid forms, enters in 
forms and emerges in formlessness. 

“It is like the case of the palace where the great Brahma-king-god of 
subtle light lives; called ‘pure treasury supreme of all worlds,’ in this 
great palace can be seen all the abodes of all the various creatures in all 
lands in the galaxy, as well as the natural and man-made features of those 



The Ten Concentrations 


837 

lands — even down to minute particles of dust floating in the air, all can 
be seen reflected in this brahma palace, like seeing one’s face in a mirror. 
The great enlightening beings in this great concentration of the different 
bodies of all sentient beings know all kinds of lands, see all kinds of 
buddhas, liberate all kinds of beings, realize all kinds of truths, accom- 
plish all kinds of spiritual practices, fulfill all kinds of understandings, 
enter all kinds of trances, produce all kinds of psychic powers, attain all 
kinds of knowledge, and live through all kinds of moments. 

“Such great enlightening beings reach ten kinds of other shores of 
spiritual powers: they reach the other shore of spiritual powers of the 
buddha that extend throughout space and are present everywhere in the 
cosmos; they reach the other shore of enlightening beings’ ultimately 
nondiscriminatory free spiritual powers; they reach the other shore of 
spiritual powers of buddha-work able to initiate the far-reaching prac- 
tical commitments of enlightening beings and enter the gate of realization 
of Thusness; they reach the other shore of spiritual powers able to shake 
all objects in all worlds and purify them all; they reach the other shore of 
spiritual powers able to freely know that the inconceivable results of 
actions of all sentient beings are all like illusory productions; they reach 
the other shore of spiritual powers able to freely know the different 
characteristics — crude and subtle, those in entry and emergence — of all 
concentrations; they reach the other shore of spiritual powers able to 
boldly enter the realm of the enlightened and therein produce great 
vows; they reach the other shore of spiritual powers able to cause bud- 
dhas to appear and teach, taming beings, causing them to be born in the 
family of buddhas, causing them to enter the vehicle of buddhahood and 
swiftly attain fulfillment; they reach the other shore of spiritual powers 
able to comprehend all the countless esoteric statements and teach in such 
a way as to clarify countless aspects of truth; they reach the other shore of 
spiritual powers able to cause the past, present, and future to appear in a 
single instant without depending on the numbers of days, nights, months, 
years, or epochs. 

“This is called the technical knowledge of the great enlightening 
beings’ eighth great concentration, the concentration of the differentiated 
bodies of all beings. 

“What is great enlightening beings' great concentration of freedom in 
the elemental cosmos? Here the great enlightening beings enter concen- 
tration in the medium of their own eyes, in the mediums of their other 
senses, including the medium of their own minds — this is called freedom 
in the elemental cosmos. 

“Enlightening beings enter this concentration in each pore of their 
bodies. They are spontaneously able to know all worldly beings, all 
worldly phenomena, and all worlds; they know ten quintilhon worlds, 
they know incalculable numbers of worlds, they know as many worlds 
as atoms in untold buddha-lands. They see in all worlds when buddhas 
emerge, congregations of enlightening beings filling them all, their radi- 



838 


The Flower Ornament Scripture 


ant light clear, purely good, unalloyed, with great arrays of all kinds 
of treasures adorning them. Therein the enlightening beings ceaselessly 
cultivate enlightening practices, for an eon or a hundred eons, or a 
thousand eons, or a million eons, or a billion eons, or countless eons, or 
untold eons, or for as many eons as atoms in untold numbers of buddha- 
lands. 

“Also, they remain in this concentration through these immeasurable 
eons, also entering, also emerging, also perfecting worlds, also pacifying 
beings, also comprehending the elemental cosmos, also knowing all 
times, also expounding all truths, also manifesting all kinds of techniques 
of great spiritual powers, without attachment or obstruction. 

“Because they have attained freedom in the elemental cosmos, they 
ably analyze the eye, ear, nose, tongue, body, and intellect — they ably 
analyze all manner of such distinctions, to their furthest extent. 

“Once enlightening beings ably know and see in this way, they are 
able to produce illumination of principles in a trillion concentration 
formulae, accomplish a trillion purifying practices, acquire a trillion 
eyes, fulfill a trillion mystic powers, enter a trillion trances, perfect a 
trillion psychic forces, nurture a trillion powers, fulfill a trillion aspira- 
tions, operate a trillion empowerments, demonstrate a trillion mystic 
metamorphoses, acquire a trillion freedoms of enlightening beings, fulfill 
a trillion aids to the path of enlightening beings, accumulate a trillion 
treasuries of enlightening beings, illumine a trillion methods of enlight- 
ening beings, expound a trillion doctrines, accomplish a trillion vows, 
produce a trillion dedications, purify a trillion proper states of enlight- 
ening beings, comprehend a trillion teachings, reveal a trillion explana- 
tions, and cultivate a trillion purities of enlightening beings. 

“These great enlightening beings also have innumerable virtues, mea- 
sureless virtues, boundless virtues, incomparable virtues, uncountable 
virtues, incalculable virtues, unthinkable virtues, immeasurable virtues, 
unspeakable virtues, inexhaustible virtues. These enlightening beings 
have already prepared these virtues, accumulated them, arrayed them, 
purified them, clarified them, embodied them — they can produce them 
all, all are worthy of praise; they can make them endure, they hatfe 
perfected them all. 

“When great enlightening beings dwell in this concentration, they are 
under the care of buddhas of the east, whose names are as numerous as 
atoms in ten thousand incalculable numbers of buddha-lands, each name 
also applying to as many other buddhas as there are atoms in ten thou- 
sand incalculable numbers of buddha-lands, each different — and the 
same is true of the buddhas of the south, west, north, the four inter- 
mediate directions, and the zenith and nadir. Those buddhas all appear 
before the enlightening beings and show them the pure lands of the 
buddhas, tell them about the infinite bodies of the buddhas, about the 
inconceivable eye of the buddhas, the infinite ear of the buddhas, the 
pure nose of the buddhas, the pure tongue of the buddhas, the nondwell- 



The Ten Concentrations 


839 


ing mind of the buddhas, and the unsurpassed spiritual powers of the 
buddhas, causing them to cultivate the unexcelled enlightenment of 
buddhas, to acquire the pure, clear voice of buddhas; they reveal the 
nonregressive teaching of the buddhas and the boundless congregations 
of the buddhas, causing them to enter the infinite mystery of the bud- 
dhas; they laud all the bases of goodness of the buddhas and cause them 
to realize the equality of all buddhas; they explain the lineage of buddhas 
of past, present, and future, display the boundless forms of buddhas, 
preach the teaching guarded by the buddhas, utter the buddhas’ subtle 
voice of truth, clearly discern the worlds of all buddhas, extol the medi- 
tation of all the buddhas, show the order of the assemblies of the buddhas’ 
audiences, preserve the buddhas’ inconceivable teaching, explain that all 
things are like magical productions, elucidate the inertness of the essence 
of all phenomena, teach the highest principles, praise the infinite virtues 
of the enlightened, and cause the enlightening beings to enter the clouds 
of all concentrations and know their minds are like illusions, like emana- 
tions, boundless and inexhaustible. 

“When great enlightening beings abide in this concentration of cosmic 
freedom, those buddhas by names as numerous as atoms in ten thousand 
incalculable numbers of buddha-lands from each of the ten directions, 
with as many buddhas as atoms in ten thousand incalculable numbers of 
buddha-lands in each name, simultaneously watch over the enlightening 
beings and enable them to acquire boundless bodies, enable them to 
attain unobstructed minds, enable them to attain unfailing recollection of 
all truths, enable them to attain certain comprehension of all truths, 
enable them to increase in intelligence and absorb all truths, enable them 
to clearly understand all truths, enable them to attain skill in spiritual 
capacities, with power and keenness of all faculties, cause their sphere 
to be boundless, extending through the cosmos unceasingly, enable them 
to attain unhindered knowledge, ultimately pure, and enable them to 
manifest attainment of buddhahood in all worlds by mystical power. 

“Enlightening beings in this concentration attain ten kinds of ocean: 
they attain the ocean of buddhas because they see them all; they attain 
the ocean of sentient beings because they pacify them all; they attain the 
ocean of truths because they can comprehend them all by wisdom; they 
attain the ocean of lands because they go to them all by psychic realiza- 
tion of essenceless, uncreated spiritual powers; they attain the ocean of 
virtues because they cultivate them all to perfection; they attain the 
ocean of spiritual powers because they are able to manifest them exten- 
sively to awaken enlightenment; they attain the ocean of faculties because 
they know all their various differences; they attain the ocean of minds 
because they know the infinite various different minds of sentient beings; 
they attain the ocean of practices because they can fulfill them all by 
willpower; they attain the ocean of vows because they cause them all to 
be fulfilled, eternally pure. 

“Once great enlightening beings have attained to these ten oceans, 



840 


The Flower Ornament Scripture 


they also attain ten kinds of excellence: they are foremost among all 
sentient beings; they are supremely outstanding among celestials; they 
arc most powerful among Brahma-kings; they have no attachments in 
any world; no one in any world can overshadow them; no demons can 
disturb them; they can enter any state of being without hindrance; 
wherever they may be born, they know it is not permanent; they attain 
mastery of all Buddha teachings; they can manifest all spiritual powers. 

“Once great enlightening beings have attained these ten kinds of 
excellence, they also attain ten kinds of power, cultivating practices in 
the realm of sentient beings: first is the power of courageous strength, 
because they tame worldlings; second is the power of energy, because 
they never backslide; third is the power of nonattachment, because they 
get rid of defiling obsessions; fourth is the power of silent calm, because 
they have no disputes about anything; fifth is the power to oppose or 
conform, because they are free in the midst of all things; sixth is the 
power of the nature of things, because they attain mastery of all truths; 
seventh is the power of nonobstruction, because their knowledge and 
wisdom is immensely vast; eighth is the power of fearlessness, because 
they can explain all truths; ninth is the power of intellect, because they 
can hold all truths; tenth is the power of revelation, because their knowl- 
edge and wisdom is boundless. 

“These ten kinds of power are immense powers, supreme powers, 
invincible powers, immeasurable powers, well-developed powers, im- 
movable powers, enduring powers, powers of knowledge, powers of 
accomplishment, powers of supreme concentration, pure powers, ex- 
tremely pure powers, powers of the body of reality, powers of the light 
of truth, powers of the lamp of the Teaching, powers of the methods 
of the Teaching, indestructible powers, powers of extreme strength, 
powers of great people, powers cultivated by good people, powers of 
attainment of true awareness, powers of roots of goodness accumulated 
in the past, powers stabilizing immeasurable roots of goodness, powers 
stabilizing the realization of Thusness, powers of meditation, powers 
enhancing the joy of enlightening beings, powers producing the pure 
faith of enlightening beings, powers increasing the heroism of enlight- 
ening beings, powers born of the aspiration for enlightenment, powers 
of enlightening beings’ pure resolve, powers of the enlightening beings’ 
supreme determination, powers of development of the roots of goodness 
of enlightening beings, powers of finding out the ultimate truth about all 
things, powers of the unobstructed body, powers of entry into the 
principles of skill in means of enlightenment, powers of the pure subtle 
truth, powers of stable force that cannot be upset, powers that all beings 
cannot overshadow. 

“These great enlightening beings can produce these virtuous qualities, 
can perfect them, fulfill them, illumine them, fully embody them, em- 
body them everywhere, expand them, solidify them, enhance them, 
purify them, and purify them in all ways. 



The Ten Concentrations 


841 


“No one can tell the bounds of these enlightening beings’ virtues, 
knowledge, practice, teaching, freedom, austerities, accomplishments, 
purity, emancipation, or mastery of the Teaching. Even in unspeakably 
many eons no one could fully explain all the teachings that these enlight- 
ening beings have attained, have accomplished, have entered into, have 
actualized, have experienced, have contemplated, have realized, have 
purified, have comprehended, and have set up. 

“Great enlightening beings in this concentration are able to thoroughly 
know all the infinite concentrations there are, and the sphere of each 
concentration, immeasurably vast, in each sphere clearly seeing entry, 
emergence, and abiding, with their characteristics, manifestations, realms 
of action, concurrent experiences, inherent natures, extinctions, and 
emancipations. 

“They are like the palace of the great water spirit that negates the 
tormenting heat, from which flow four rivers that are free from turbidity 
and pollution and arc clear as space itself. The lake there has on each of its 
four sides a mouth, from each of which flows a river. From the Elephant 
mouth flows the Ganges River; from the Lion mouth flows the Sita 
River; from the Ox mouth flows the Sindhu River; and from the Horse 
mouth flows the Vakshu River. When the four great rivers flow forth, 
from the mouth of the Ganges River flows silver sand; from the mouth 
of the Sita River flows diamond sand; from the mouth of the Sindhu 
River flows gold sand, and from the mouth of the Vakshu River flows 
lapis lazuli sand. The Ganges River mouth is silver color, the Sita River 
mouth is diamond color, the Sindhu River mouth is golden, and the 
Vakshu River mouth is the color of lapis lazuli. Each river mouth is a 
league wide. After emerging, each river circles the great lake seven times 
and then flows off in its own direction, racing like quicksilver flowing 
into the ocean. Between each turn of the rivers are red, blue, and white 
lotuses made of celestial jewels, of extraordinary fragrance and pure 
color, their petals, leaves, and calyxes all made of gems, spontaneously 
shining and reflecting each other and the Heatless Lake, fifty leagues 
around, its floor covered with beautiful jewel sands, adorned with all 
kinds of crystals, with innumerable exquisite jewels adorning its shores. 
The wonderful fragrance of sandalwood is everywhere; lotuses and other 
fine flowers fill the lake, and when the breeze stirs them, the breath of 
fragrance is carried afar, pervading everywhere. Flowery forests of jewel 
trees circle the lake, and when the sun comes out, they reflect everything 
in and outside the lake, joining the reflections and radiance into a net- 
work of light. Myriad things are like this — far and near, high and low, 
broad and narrow, coarse and fine, even down to the tiniest grain of sand 
and mote of dust, all being beautiful jewels, clearly mirroring lights, all 
reflected in the orb of the sun, and all reflecting and rereflecting each 
other; these reflections, neither increasing nor decreasing, neither merged 
nor separated, are clearly visible as though they were the original sub- 
stance itself. 



842 


The Flower Ornament Scripture 


“Just as the great lake Heatless pours forth four rivers from four 
mouths into the ocean, so also do great enlightening beings pour forth 
various practices from the four powers of understanding, ultimately to 
enter the ocean of omniscience. Just as the great river Ganges streams 
silver sand from the silver Elephant mouth, so do great enlightening 
beings, by means of the power of understanding meanings, explain all 
the doctrines expounded by all the buddhas, producing all pure virtuous 
qualities, ultimately entering into the ocean of unobstructed knowledge. 
Just as the great river Sita streams diamond sands from the diamond- 
colored Lion mouth, so do great enlightening beings, by means of the 
power of understanding doctrines, explain for all beings the adamantine 
sayings of the Buddha and elicit adamantine knowledge, ultimately 
flowing into the ocean of unobstructed knowledge. Just as the great river 
Sindhu streams forth gold sand from the golden Ox mouth, so do great 
enlightening beings, by means of the power of understanding of expres- 
sions, open up the understanding of beings by conditionally produced 
techniques in accord with the world, causing all to rejoice, taming and 
maturing them, to ultimately enter the ocean of conditionally originated 
means. Just as the great river Vakshu streams forth lapis lazuli sands from 
the blue Horse mouth, so do great enlightening beings, by the power of 
understanding facilitating inexhaustible eloquence, shower countless 
teachings to refresh and enliven those who hear, ultimately to enter the 
ocean of the principles of buddhahood. 

“Just as the four great rivers enter the oceans in four directions after 
having circled Heatless Lake, so do great enlightening beings, accom- 
plishing harmonious deeds, words, and thoughts, and accomplishing 
deeds, words, and thoughts guided by knowledge, flow in the four 
directions and ultimately enter the ocean of omniscience. What is meant 
by the ‘four directions' of enlightening beings? They are: seeing all 
buddhas and attaining enlightenment; hearing all enlightening teachings 
and absorbing and retaining them; fulfilling all the practices of the ways 
of transcendence; expounding the Teaching compassionately, satisfying 
sentient beings. Just as the four great rivers circle the great lake and 
therein blue, red, and white lotuses fill everywhere, in the same way 
great enlightening beings, in their determination for enlightenment, do 
not abandon sentient beings, but teach them in order to pacify them and 
enable them to fulfill incalculable concentrations and see the purity of 
arrays of the buddha-lands. 

“Just as the great lake Heatless is circled by jewel trees, so also do great 
enlightening beings cause the rings of adornments of the buddha-lands to 
appear, inspiring sentient beings to seek enlightenment. 

“Just as the great lake Heatless is fifty leagues in length and breadth 
and is clear and free from turbidity, so also is great enlightening beings’ 
determination for enlightenment infinite, boundless, filled with virtues, 
pure, clean, and without turbidity. 

“Just as the shores of the great lake Heatless are arrayed with countless 



The Ten Concentrations 


843 


treasures and sandalwood incense is scattered everywhere, so also are the 
shores of great vows of the determination for enlightenment of great 
enlightening beings adorned with countless treasures of the tenfold 
knowledge and sprinkled with the wonderful fragrance of all virtues. 

“Just as the floor of the great lake Heatless is spread with gold sand 
and arrayed with all kinds of pearls, similarly great enlightening beings’ 
subtle knowledge observing everywhere is arrayed with all kinds of 
metaphysical treasures of the inconceivable liberation of enlightening 
beings, attaining unobstructed illumination of all truths, abiding in the 
abode of all buddhas, entering into all the most profound liberative 
techniques of enlightening. 

“Just as the chief water spirit Heatless is forever free from the tor- 
ments of heat among the water spirits, in the same way great enlight- 
ening beings are forever free from the anxieties and vexations of all 
worlds — though they be born therein, they are not affected or attached. 

“Just as the four great rivers water the whole continent and then enter 
the ocean, likewise do great enlightening beings refresh celestial and 
human beings, ascetics and priests, with four rivers of knowledge, causing 
them to enter the great ocean of knowledge of unexcelled complete 
perfect enlightenment, adorned with four kinds of power. What are the 
four? First is the river of the knowledge of vows, rescuing and pacifying 
all sentient beings, never ceasing; second is the river of knowledge of 
transcendent ways, cultivating enlightening practices for the benefit of 
sentient beings, continuing past, future, and present, without end, ulti- 
mately entering the ocean of knowledge of the buddhas; third is the river 
of knowledge of concentrations of enlightening beings, arrayed with 
countless concentrations, perceiving all buddhas, entering the ocean of 
buddhas; fourth is the river of knowledge of great compassion, with 
great universal compassion, autonomous, saving sentient beings every- 
where, caring for them by appropriate means, ceaselessly, cultivating the 
way of esoteric virtues, ultimately entering the ocean of the ten powers. 

“Just as the four great rivers emerge from the lake Heatless, and 
having streamed forth are ultimately inexhaustible and enter the ocean, 
similarly great enlightening beings cultivate enlightening practice by the 
power of great vows, their independent knowledge and insight inex- 
haustible, ultimately entering the ocean of omniscience. 

“Just as nothing can prevent the four great rivers from entering the 
ocean, similarly great enlightening beings always diligently carry out the 
practical vows of universal good, perfect the light of all knowledge and 
wisdom, abide in the way of enlightenment of all buddhas, and enter the 
knowledge of those who realize Thusness, without any hindrance. 

“Just as the four great rivers rush into the ocean, never tiring eon after 
eon, similarly enlightening beings carry out the deeds of enlightening 
beings forever by the practical vows of universal good, entering the 
ocean of realization of Thusness, never giving rise to weariness. 

“Just as when the sun comes out, the golden, silver, diamond, and 



844 


The Flower Ornament Scripture 


lapis lazuli sands in Heatless Lake, as well as all the other jewels and 
treasures, are imbued with sunlight and reflect the golden sands and 
other treasures, each reflection also containing reflections of all the 
others, everything mutually reflecting and rereflecting ad infinitum 
without obstruction, so is the experience of enlightening beings in this 
concentration: in each pore of their own bodies they see as many bud- 
dhas as atoms in untold buddha-lands, and also see those buddhas’ lands, 
enlightenment sites, and audiences; they listen to the teaching of each 
buddha, absorb and retain it, believe and understand it, and pay honor 
for untold billions of eons each, without any notion of length or brevity 
of time; also, those audiences are not cramped therein. Why? Because 
with a subtle mind they enter into boundless realms of the cosmos, 
because they enter into peerless fruits of distinct actions, because they 
enter the sphere of inconceivable concentration, because they enter the 
sphere of inconceivable meditation, because they enter the sphere of 
fluidity of all buddhas, because they gain the protection of all buddhas, 
because they have acquired the great miraculous capacities of all bud- 
dhas, because they have attained the ten powers of enlightened ones, 
which are difficult to attain and difficult to know, because they have 
entered the realm of fulfillment of the practical undertakings of univer- 
sally good enlightening beings, and because they have attained the inde- 
fatigable spiritual power of all buddhas. 

“Though great enlightening beings can enter and leave concentration 
instantly, still they don’t give it up; even though remaining in concen- 
tration for a long time, they still have no attachment. Though they do 
not dwell on any object, yet they do not abandon all points of attention. 
Though they can enter into the realm of a single instant, yet to benefit all 
beings they manifest enlightening spiritual powers tirelessly. Though 
they enter equally into all phenomenal realms, they do not apprehend 
their boundaries; though they have no abode and no location, yet they 
are always proceeding into the path of all-knowledge. By the power of 
mystical projection they enter everywhere into countless groups of beings 
and fully adorn all worlds. Though they are free from the erroneous 
conceptions of the world and are beyond the realm of all discriminations, 
yet they do not abandon forms in all their variety. Though they are 
capable of fully equipping themselves with expedient skills, yet they are 
ultimately pure. Though they do not distinguish the various stages of 
enlightenment, yet they have already entered them all. 

“Just as space, though containing all things, is apart from existence 
and nonexistence, in the same way, great enlightening beings, though 
entering all worldly realms, are free from conceptions of the world. 
Though they strive to liberate all beings, yet they are free from concep- 
tions of beings. Though they have profound knowledge of all phenom- 
ena, yet they are free from conceptions of phenomena. Though they 
enjoy seeing all buddhas, yet they are free from conceptions of buddhas. 
Though they skillfully enter various concentrations, yet they know all 



The Ten Concentrations 


845 


things are inherently thus, and have no attachment. Though they expound 
inexhaustible statements of the Teaching with boundless intelligence, yet 
their minds always dwell on the truth beyond words. Though they 
enjoy contemplating the wordless teaching, yet they always manifest 
pure voices. Though they abide in the realm of all things beyond words, 
yet they always manifest various forms. Though they teach beings, yet 
they know all things are ultimately inherently empty. Though they 
diligently cultivate universal compassion and liberate beings, they know 
the realm of sentient beings is inexhaustible and has no dissolution. 
Though they realize the realm of reality is everlasting and invariable, yet 
they ceaselessly guide beings by reading their minds and giving them 
appropriate instruction. Though they always rest in the abode of the 
enlightened, yet they always ceaselessly turn the wheel of the Teaching, 
analytically expounding all kinds of truths with purity of knowledge and 
unhesitating expertise. 

“This is the technical knowledge of the great enlightening beings’ 
ninth great concentration, the concentration of freedom in the elemental 
cosmos. 

“What is the great enlightening beings’ unimpeded wheel concen- 
tration? When great enlightening beings enter this concentration, they 
abide in unobstructed physical, verbal, and mental action, live in buddha- 
lands free from obstruction, attain unobstructed knowledge of how to 
develop and perfect beings, acquire unobstructed knowledge of how to 
tame beings, radiate unobstructed light, cause networks of unobstructed 
light beams to appear, demonstrate unobstructed miracles on a vast scale, 
turn the unobstructed wheel of the pure Teaching, and attain the unob- 
structed freedom of enlightening beings. They enter into the powers 
of buddhas, abide in the knowledges of buddhas, perform the deeds of 
buddhas, purify what buddhas purify, manifest the spiritual powers of 
buddhas, gladden the buddhas, carry out actions of buddhas, abide in the 
path of buddhas, associate with innumerable buddhas, perform the works 
of buddhas, and succeed to the lineage of buddhas. 

“Once great enlightening beings are in this concentration, they in- 
vestigate omniscience, contemplating it in general and in particulars; 
they accord with omniscience, reveal omniscience, concentrate on omni- 
science, see omniscience, see omniscience as a whole, and see omniscience 
in particulars. They forever advance and constantly continue the great 
vow, great will, great practice, great aim, great experience, great light, 
great manifestation, great care, great miracle, and great path of the 
Universally Good enlightening being, without interruption, without 
retreating, without stopping, without changing, without wearying, 
without giving up, without distraction, without confusion. Why? These 
great enlightening beings, in the midst of all things, accomplish great 
undertakings, activate the Great Vehicle of universal enlightenment, and 
enter into the ocean of enlightening techniques of the Buddha teaching; 
by means of extraordinary willpower they illumine the practices carried 



846 


The Flower Ornament Scripture 


out by enlightening beings with their knowledge and wisdom, and 
achieve skill in all of them; they fully accomplish enlightening beings' 
spiritual powers and miracles; they are able care for and guard living 
beings, as do all the buddhas of past, future, and present; they always 
arouse great compassion for all living beings, and they attain the un- 
changing truth of the realization ofThusness. 

“Just as when someone puts a clear crystal on a colored robe, the 
crystal assumes the color of the robe without losing its own nature, in the 
same way great enlightening beings, perfecting knowledge and wisdom 
as the jewel of the mind, observe all-knowledge and all appears clearly, 
yet they do not abandon the practices of enlightening beings. Why? 
Great enlightening beings undertake great vows to benefit all beings, to 
liberate all beings, to serve all buddhas, to purify all worlds, to comfort 
all beings; they enter deeply into the ocean of truth, and to purify the 
realm of sentient beings they manifest great mastery, provide for sentient 
beings, illumine the world, and enter the boundless gate of teaching by 
phanton emanations, without backsliding or growing wearied. 

“Just as space holds myriad worlds, be they in the process of becoming 
or subsisting, without aversion or weariness, without wearing out or 
perishing, without dissolving or breaking down, without changing or 
varying, without differentiation, not giving up its own nature, because 
the inherent nature of space is to be thus, in the same way, great enlight- 
ening beings establish infinite great vows to liberate all sentient beings, 
without their minds wearying. 

“Just as infinite beings past, future, and present pass away into nirvana 
without its ever rejecting or wearying, because the essential purity of all 
phenomena is called nirvana, in the same way, great enlightening beings 
appear in the world because they want to liberate all beings and enable 
them to be emancipated — how could they become wearied in mind? 

“Just as universal knowledge, omniscience, can enable all enlightening 
beings of all times to be born in the family of buddhas, and eventually 
enable them to attain supreme enlightenment, without ever tiring, be- 
cause omniscience is none other than the cosmos of realities and is not 
attached to anything at all, in the same way, great enlightening beings’ 
minds abide equammously in universal knowledge — how could they 
have any weariness of mind? 

“These great enlightening beings have a lotus blossom that is as vast as 
the whole extent of the ten directions, adorned with untold numbers of 
petals, jewels, and fragrances. Those untold numbers of jewels each also 
reflect all kinds of jewels, pure, exquisite, extremely fine, resting on the 
blossom, emanating light beams of many colors, illumining all worlds of 
the ten directions without obstruction. Webs of pure gold cover it, while 
jewel chimes gently swaying produce subtle tones that bespeak the ele- 
ments of omniscience. This great lotus blossom incorporates the pure 
adornments of those who realize Thusness, produced by all foundations 
of goodness, with an auspicious sign as its emblem, manifested by spin- 



The Ten Concentrations 847 

tual power, with myriad infinities of pure qualities, perfected by the 
wondrous path of enlightening beings, flowing forth from the omni- 
scient mind; the reflections of the buddhas of the ten directions appear in 
it, and the worlds gaze on it as on a monument of Buddha, and all beings 
who see it bow in respect. It is born of the true teaching of ability to 
comprehend illusion and is actually beyond any worldly comparison. 

“When an enlightening being sits on this blossom, the size of the 
enlightening being’s body corresponds to the blossom. The miraculous 
empowerment of all buddhas causes each pore of the enlightening being’s 
body to emanate rays of light as numerous as atoms in untold billions of 
buddha-lands, each ray of light revealing jewels as numerous as atoms in 
untold billions of buddha-lands. Those jewels are all called treasuries of 
universal light and are adorned with various colors and characteristics, 
made of infinite virtues. Nets of jewels and flowers cover them above, 
scattering billions of superb fragrances. The arrays of innumerable vari- 
ous colors and forms also manifest ornamental canopies of inconceivable 
arrays of jewels. Each jewel reflects pavilions as numerous as atoms in 
untold billions of buddha-lands, and each pavilion reveals as many lion 
thrones, each lion throne manifesting as many light beams, each light 
beam showing as many colors, each color showing as many orbs of light, 
each orb of light showing as many radiant jewel flowers, each flower 
showing as many pedestals, on each pedestal there appearing as many 
buddhas, each buddha displaying as many miracles, each miracle puri- 
fying as many congregations, with as many freedoms of buddhahood 
appearing in each congregation, each freedom showing as many Buddha 
teachings, each Buddha teaching having as many scriptures, each scrip- 
ture expounding as many doctrines, each doctrine having as many spheres 
of truth penetrated by adamantine knowledge, different words each 
explaining each sphere of truth, maturing as many realms of sentient 
beings as atoms in untold billions of buddha-lands, each realm having as 
many beings as atoms in untold billions of buddha-lands achieving peace 
in the Buddha teaching. 

“Great enlightening beings in this concentration, causing infinite 
emanations of such miraculous scenes to appear, know they are all like 
mirages and are not obsessed by them or attached to them. They abide in 
the unimpeded realm of extremelessness, the unspeakable reality, in- 
herent purity, the realm of reality, the true form, the nature of realiza- 
tion of thusness, which has no coming or going, which is not before or 
after, is infinitely profound, is realized by direct experience and sponta- 
neously entered by knowledge and not understood from another. Their 
minds are free from confusion and discriminatory conceptualization; 
they are lauded by all buddhas; they flow forth from the power of the 
buddhas and enter into the realm of all buddhas; they directly witness 
essential nature as it really is with pure eyes, and see everywhere with the 
eye of wisdom; they develop the enlightened eye and become bright 
lamps for the world; they course in the realm known to the eye of 



848 


The Flower Ornament Scripture 


knowledge and are able to widely expound subtle truths. They develop 
the will for enlightenment and head for the highest humanity. They are 
not obstructed by any objects. They enter the seed nature of knowledge 
and produce all kinds of knowledge. They are detached from worldly 
things, yet they appear to live in the world, transforming beings through 
spiritual powers and taming them by appropriate means. They are skilled 
in all such matters. Their virtues, understanding, and will are all thor- 
oughly pure, extremely refined and thoroughly developed. Their knowl- 
edge and wisdom are vast as space, and they are adept at observing the 
realms of the sages. Their faith, practice, and willpower are firm and 
steadfast, immovable. Their virtues are inexhaustible, admired by the 
world. In the ocean of omniscience, the place of great enlightenment, the 
treasury watched by all buddhas, they collect myriad sublime jewels and 
become great sages. Just like lotus blossoms, they are inherently pure and 
clean, a delight and benefit to all who see them. The light of their 
knowledge illumines everywhere, and they see infinite buddhas and 
clarify all truths. Their actions are dispassionate and calm, and they are 
ultimately without impediment in realization of the teaching of bud- 
dhas. By means of appropriate techniques they always live by the vir- 
tuous action of enlightenment, in which they are born. They embody 
the knowledge of enlightening beings and are leaders of enlightening 
beings, protected by all the buddhas together. They attain the spiritual 
force of buddhas and develop the spiritual body of buddhas. Their 
mental powers are inconceivable; they are one-pointed on the objective 
realm, yet objectless. Their activity is far-reaching, signless, unimpeded, 
infinite as the cosmos. The enlightenment they realize is like space, 
boundless, without binding attachment. They work for the universal 
weal of all in the world, flowing from the foundations of goodness of the 
ocean of omniscience. They are able to comprehend infinite objective 
realms. They have perfected the practice of pure generosity, live by the 
heart of enlightening, purify the seed of enlightening beings, and are able 
accordingly to give birth to the enlightenment of the buddhas. They arc 
well versed in all the Buddha teachings and can employ them skillfully; 
they embody their subtle practices and achieve stable, enduring power. 

“The autonomous spiritual powers of all buddhas, which sentient 
beings can hardly hear of, the enlightening beings know entirely; they 
enter the gate of nonduality, abide in the formless truth, and though they 
have forever relinquished all forms, they are able to explain extensively 
all kinds of things according to the mentalities, inclinations, and under- 
standings of sentient beings, pacifying and satisfying them. The cosmos is 
their body; they are free from discriminatory thinking; the sphere of 
their knowledge is inexhaustible. Their will is always powerful; their 
mind is always equanimous. They see the extent of the virtues of all 
buddhas. They know the differences and order of all ages. 

“They expose all truths, live peacefully in all lands, beautify all buddha- 
lands, manifest the light of all true principles, and expound the teachings 



The Ten Concentrations 


849 


of all buddhas of past, future, and present. They point out the dwelling 
places of the enlightening beings, serve as lamps illumining the world, 
produce all roots of goodness, eternally detach from the world, and are 
forever born where the buddhas are. They acquire the knowledge and 
wisdom of buddhas, which is supreme: they are in the care of all the 
buddhas and have already entered the ranks of buddhas of the future. 
They grow from association with good companions, and whatever they 
set their wills on bears fruit. They have great power and abide in lofty 
determination and are able to explain whatever they hear. 

“Also, to show the roots of goodness of hearing the Teaching, they 
abide in the sphere of reality, their minds unobstructed in the midst of all 
things; they do not abandon their practices, but divorce discriminatory 
thought. Their minds have no stirring thoughts in the midst of all things; 
they acquire the illumination of knowledge and wisdom, and destroy the 
darkness of ignorance. They are able to clearly reflect all Buddha teach- 
ings. Not destroying the various realms of existence, they are born therein, 
and comprehend that all realms of existence fundamentally are inert. 
Their physical, verbal, and mental activities are all without extremes. 

“Though they say all kinds of things by way of explanation in accord 
with local usage, they never destroy the truth which is beyond words. 
They enter deeply into the ocean of the enlightened, know that all things 
only have names, and have no bonds or attachments to objects. They 
understand that all things are empty, without existence; the practices 
they cultivate are born from the realm of reality. Like space, they are 
signless and formless; entering deeply into the realm of reality, they 
explain everything, producing universal knowledge through a single 
object. 

“They contemplate the stage of the ten powers and cultivate it by 
knowledge. Knowledge is their bridge to omniscience; by the eye of 
knowledge they see things without obstruction and ably enter the vari- 
ous stages of enlightening. They know all kinds of principles, attain clear 
understanding of each and every facet of doctrine, and accomplish all 
their great undertakings. 

“By this, great enlightening beings reveal the undifferentiated essence 
of all enlightened ones. This is the gate of unimpeded skill in means. This 
can produce all groups of enlightening beings. This state is only in the 
realm of concentration. This is able to plunge into omniscience, this is 
able to reveal all ways of access to concentration, this can enter unimpeded 
into all lands, this can tame all sentient beings, this can abide in the realm 
of no beings, this can show all Buddha teachings, this does not apprehend 
any objects. 

“Though they teach and explain at all times they are always free from 
arbitrary conceptions and discriminatory thought; though they know all 
things are inert, yet they are able to demonstrate all actions; though they 
know the buddhas have no duality, yet they are able to reveal the bud- 
dhas; though they know there are no forms, yet they explain all forms; 



850 


The Flower Ornament Scripture 


though they know there is no sensation, yet they explain all sensations; 
though they know there is no perception, yet they explain all percep- 
tions; though they know there is no disposition, yet they explain all 
dispositions; though they know there is no consciousness, yet they ex- 
plain all consciousnesses; they always reveal everything by means of the 
wheel of the Teaching. Though they know phenomena have no differ- 
ence, yet they explain their aspects of differentiation; though they know 
phenomena have no origin or annihilation, yet they explain all charac- 
teristics of origination and annihilation; though they know phenomena 
have no coarseness or subtlety, yet they explain the coarse and subtle 
aspects of phenomena; though they know all phenomena have no supe- 
riority, mediocrity, or inferiority, yet they can explain what is best; 
though they know phenomena cannot be explained in words, yet they 
can speak pure words; though they know phenomena have no inside or 
outside, yet they explain all internal and external phenomena; though 
they know phenomena cannot be comprehensively cognized, yet they 
explain various kinds of knowledge and contemplation; though they 
know phenomena have no true reality, yet they expound a real path of 
emancipation; though they know phenomena are ultimately inexhaus- 
tible, yet they can expound the exhausting of all taints; though they 
know phenomena have no differences and no contradiction, yet they do 
not deny the differences among one another; though they know things 
ultimately have no teacher, yet they always respect all teachers and those 
of experience; though they know true understanding of things does not 
come from another, yet they always respect skillful guides; though they 
know things are inoperative, yet they turn the wheel of the Teaching; 
though they know things have no origination, yet they point out causes 
and conditions; though they know things have no precedent, yet they 
extensively explain the past; though they know things have no aftermath, 
yet they extensively explain the future; though they know things have 
no duration, yet they extensively explain the present; though they know 
things have no creator, yet they explain the acts that form them; though 
they know things have no causality, yet they explain the conglomerated 
causes; though they know things have no comparison, yet they explain 
the ways of equality and inequality; though they know things have 
no verbal explanation, yet they definitively explain the things of past, 
present, and future; though they know things have no basis of support, 
yet they expound attainment of emancipation based on what is good; 
though they know things have no body, yet they extensively explain the 
body of reality; though they know the buddhas of past, present, and 
future are boundless, yet they can explain how there is only one Buddha; 
though they know things have no form, yet they can manifest various 
forms; though they know things have no vision, yet they can expound 
many views; though they know things have no specific marks, yet they 
can explain all kinds of specific marks; though they know things have no 
objective sphere, yet they can extensively expound the spheres of knowl- 



The Ten Concentrations 


851 


edge; though they know things have no differentiation, yet they explain 
the various differences in fruits of action; though they know things have 
no escape, yet they explain pure practices for emancipation; though they 
know things are fundamentally permanent, yet they explain all things in 
flux; though they know things have no illumination, yet they always 
extensively explain means of illumination. 

“When great enlightening beings enter the circle of knowledge of this 
immensely powerful concentration, they are then able to witness the 
truth of all Buddha teachings, able to proceed into the Buddha teachings, 
able to accomplish them, able to fulfill them, able to build them up, able 
to clarify them, able to live by them, able to comprehend them, in 
harmony with the inherent nature of all things. And yet these great 
enlightening beings do not entertain the idea that there are so many 
enlightening beings, so many principles of enlightening beings, so many 
ultimate ends of enlightening beings, so many illusory ultimate ends, so 
many fabricated ultimate ends, so many attainments of spiritual powers, 
so many attainments of knowledge, so many meditations, so many 
realizations, so many aims, so many realms. Why? Because the concen- 
tration of enlightening beings is thus in essence, is thus without bounds, 
is thus transcendent. 

“This concentration has various spheres, various powers, various deep 
entries. That is to say, it enters untold gates of knowledge, it enters 
arrangements beyond discriminatory thought, it enters boundless ex- 
cellent ways of transcendence, it enters countless meditation states, it 
enters untold hundreds of thousands of millions of far-reaching cogni- 
tions, it enters vision of boundless exalted treasuries of buddhas, it enters 
objective worlds ceaselessly, it enters into pure application of the aids to 
the path of enlightenment, it enters into great psychic powers of strong 
and keen faculties, it enters into objective worlds without hindrance to 
the mind, it enters into the eye that sees the equality of all buddhas, it 
enters into the development of the high-minded practices of Universal 
Good, it enters into the state of the celestial body of subtle knowledge, it 
enters into explanation of the knowledge and wisdom of the enlightened, 
it enters into production of incalculable mystical projections, it enters 
into production of ways into the inexhaustible knowledge of all bud- 
dhas, it enters into clarification of the autonomous knowledge of the 
Universally Good enlightening being, it enters into revelation of incom- 
parable all-sided knowledge, it enters into universal awareness of all 
subtle realms in the cosmos, it enters into the light of all higher knowl- 
edge, it enters into universal revelation of all subtle realms in the cosmos, 
it enters into the reaches of all magical powers, it enters into the sphere of 
teachings of all intellectual powers, it enters into the body of knowledge 
omnipresent throughout the cosmos, it enters into accomplishment of 
the path of action extending everywhere, it enters into ability to remain 
in all different concentrations, and it enters into knowledge of the mind 
of all buddhas. 



852 


The Flower Ornament Scripture 


“These great enlightening beings abide in the practice of Universal 
Good and enter untold billions of concentrations in every successive 
instant, yet they do not see anything prior to the concentration of 
Universal Good and the adornments of the realm of buddhahood. Why? 
Because they know all things are ultimately inexhaustible, because they 
know all buddha-lands are boundless, because they know all realms of 
sentient beings are inconceivable, because they know the past has no 
beginning, because they know the future has no end, because they know 
the present is boundless, comprehending all space and the whole cosmos, 
because they know the realm of all buddhas is inconceivable, because 
they know the practices of enlightening beings are countless, because 
they know the realms explained by the intellectual powers of all buddhas 
are unspeakably boundless, and because they know illusory mental 
objects are infinite. 

“Just as a wishing jewel grants all wishes, satisfying endless seekers 
without losing its power, in the same way a great enlightening being, en- 
tering this concentration, knows the mind is like an illusion and produces 
all objects everywhere inexhaustibly. Why? The great enlightening being 
accomplishes the knowledge of unimpeded action of Universal Good 
and observes infinite extensive illusory realms, seeing them as like re- 
flected images, without increase or decrease. 

“Just as ordinary people individually give rise to mental states, past, 
present, and future, without bound, without cease, without end, the 
continuous flow and change of their mental states going on unbroken, 
inconceivably, in the same way, great enlightening beings entering this 
concentration of access to universal illusion have no bounds and are 
unfathomable. Why? Because of the infinite phenomena in the Univer- 
sally Good enlightening being’s door of access to universal illusion. 

“Just as when the water spirits shower rain, the raindrops are like 
wheel hubs, without bound, the clouds are not exhausted, though they 
shower so much rain, this being the realm of nonstriving of the water 
spirits, in the same way great enlightening beings in this concentration 
enter the Universally Good enlightening being’s door of concentration, 
door of knowledge, door of teaching, door of perception of Buddha, 
door of traveling everywhere, door of mental freedom, door of em- 
powerment, door of mystical projection, door of spiritual powers, door 
of phantom emanations, door of the illusory quality of all things, door 
filled with untold numbers of enlightening beings, door of approach to 
buddhas as numerous as atoms in untold buddha-lands, door of entry 
into the unspeakably vast network of illusions, door of knowledge of 
untold numbers of immense different buddha-lands, door of knowledge 
of untold numbers of worlds with substantial nature and without sub- 
stantial nature, door of knowledge of the thoughts of untold numbers of 
sentient beings, door of knowledge of untold numbers of distinctions in 
time, door of knowledge of the becoming and disintegration of untold 
numbers of worlds, and door of knowledge of untold numbers of in- 



The Ten Concentrations 


853 


verted and upright buddha-lands. They know all these as they really are 
in a single instant. When they enter in this way there are no bounds, 
there is no end; they are not tired, not wearied, they do not stop, do not 
rest, do not withdraw, do not slip. In all things they do not dwell on un- 
truth; constantly meditating rightly, they do not become either oblivious 
or excited. 

“They seek omniscience without ever retreating or giving up. They 
become lamps to light up the world in all buddha-lands. They operate 
untold numbers of cycles of the Teaching. With sublime intelligence 
they question the enlightened, never reaching a point of exhaustion. 
They demonstrate the attainment of the Buddha Way without bound. 
They pacify sentient beings, never giving up. They always diligently 
practice the undertakings of Universal Good, never ceasing. They mani- 
fest bodies of infinite forms, without end. Why? Just as fire burns un- 
ceasingly whenever the appropriate conditions are present, in the same 
way, great enlightening beings see the realms of sentient beings, the 
realms of reality, and the realms of worlds as boundless as space — in a 
single instant they are able to go visit as many buddhas as atoms in 
untold buddha-lands, in the company of each buddha enter untold dif- 
ferent aspects of omniscience, cause untold beings to give up attachments 
for the sake of the Way and cultivate virtue and be ultimately purified, 
cause untold enlightening beings who have not yet attained certainty 
about the practice of the vows of Universal Good to attain certainty and 
to abide securely in the way of knowledge of Universal Good, by in- 
numerable means enter untold different ages — becoming, subsisting, 
disintegrating — of past, present, and future, and in the different realms 
of those untold eons of becoming, subsistence, and disintegration, produce 
as many great vows of great compassion and pacify all sentient beings. 
What is the reason? These great enlightening beings, for the purpose of 
liberating all sentient beings, cultivate the practice of Universal Good, 
develop the knowledge of Universal Good, and fulfill the undertakings 
of Universal Good. 

“Therefore, enlightening beings should diligently cultivate practice in 
such types of action, such perspectives, such powers, such greatness, such 
infinity, such inconceivability, such all-sided illumination, such presence 
with all buddhas, such protection by all buddhas, such consummation 
of past roots of goodness, such imperturbable concentration wherein 
the mind is unimpeded, getting rid of all burning afflictions, without 
wearying or backsliding, with steadfast will and courage, following the 
realm of concentration into the stage of inconceivable knowledge, not 
depending on words, not clinging to the world, not grasping phenomena, 
not producing discriminatory thoughts, not becoming attached to worldly 
things, not thinking about objects. 

“In terms of knowledge of the teachings, they should just abide by 
them and not try to measure them. This refers to associating with the 
omniscient and understanding the enlightenment of the buddhas, attain- 



854 


The Flower Ornament Scripture 


ing the light of truth and shedding it on the foundations of goodness of 
all sentient beings, pulling sentient beings out of the realm of demons 
and enabling them to enter the realm of the Buddha teachings, causing 
them not to give up great aspirations, to earnestly examine the Path of 
emancipation, to expand the sphere of purity, to accomplish the means 
of transcendence, to develop profound faith in all buddhas. They should 
always look into the nature of all things without quitting even for a 
moment; they should know that their own bodies and the nature of 
things are universally equal; they should clearly understand the doings of 
the world and point out wisdom and means that accord with truth; they 
should always be energetic, without lapsing; they should observe the 
paucity of roots of goodness in themselves and should strive to increase 
roots of goodness in others; they should themselves cultivate the Path of 
universal knowledge; they should strive to expand the sphere of en- 
lightening beings; they should gladly approach expert teachers; they 
should associate with fellow practitioners; they should not discriminate 
among buddhas; they should not give up detachment from thought; 
they should always abide in the impartial realm of reality; they should 
know all states of mind and consciousness are illusory; they should know 
all events in the world are like dreams; they should know the appearance 
of the willpower of the buddhas is like reflected images; they should 
know all great actions are like emanations; they should observe all 
phenomena as like magic tricks; they should know all things that are 
born and perish are like echoes; they should know all the buddha-lands 
they go to have no substantial nature; they should never tire of asking 
buddhas for teaching; they should diligently carry on education to en- 
lighten all beings, never abandoning them; they should unremittingly 
expound the teachings in a timely fashion in order to pacify all sentient 
beings. 

“Great enlightening beings thus practice the deeds of Universal Good, 
thus fulfill the sphere of action of enlightening beings, thus master the 
way of emancipation, thus absorb and hold the teachings of the buddhas 
of past, present, and future, thus investigate all aspects of knowledge, 
thus reflect on the unchanging truth, thus purify powerful determination, 
thus believe in all enlightened ones, thus know the immense power of 
buddhas, thus make certain the unimpeded mind, thus take care of all 
living beings. 

“When great enlightening beings enter this concentration of great 
knowledge and wisdom, wherein the Universally Good enlightening 
being abides, there appear before them as many buddhas as atoms in 
untold buddha-lands from untold numbers of lands in the ten directions, 
each buddha having as many names as atoms in untold lands, each name 
also including untold numbers of buddhas: these buddhas give the en- 
lightening beings the memory power of the enlightened, so they do not 
forget the realm of buddhahood; they give them ultimate knowledge of 
all things, so they may enter omniscience; they give them definitive 



The Ten Concentrations 


855 


wisdom cognizant of the various meanings of all teachings, enabling 
them to absorb and hold all Buddha teachings and enter into them 
without impediment; they give them unexcelled enlightenment, so they 
can enter universal knowledge and open up their awareness of the cosmos 
of reality; they give them the ultimate wisdom of enlightening beings, 
enabling them to attain the light of all truths, to be free from darkness; 
they give them nonreceding knowledge, so that they know appropriate 
and inappropriate timing and guide sentient beings with skill in means; 
they give them the unobstructed intellectual powers of enlightening 
beings, enabling them to understand boundless truths and explain them 
inexhaustibly; they give them the power of spiritual capacities and produc- 
tion of mystical projections, enabling them to manifest untold numbers 
of different bodies, with boundless forms and appearances, all variously 
different, to awaken sentient beings; they give them universal speech, 
enabling them to manifest untold numbers of different sounds and vari- 
ous languages to enlighten sentient beings; they give them power that is 
not wasted, to enable all sentient beings who see them or hear their 
teaching to achieve development and not waste the experience. 

“Because great enlightening beings fulfill Universally Good practice 
in this way, they acquire the power of the enlightened, purify the path of 
emancipation, are imbued with universal knowledge, and by means of 
unimpeded intellectual powers, spiritual faculties, and mystical emana- 
tions, ultimately harmonize and pacify all sentient beings. Full of the 
spiritual force of enlightenment, they purify Universally Good practice, 
abide in the path of Universal Good, and operate the subtle cycles of 
teaching of all buddhas for ever and ever, to pacify all living beings. 

“Why? When these great enlightening beings accomplish the prac- 
tices of enlightening beings guided by such lofty, great vows, they 
become teachers of all worlds, sums of truth for all worlds, moons of 
knowledge for all worlds; they become lofty polar mountains for all 
worlds, majestically standing out high, steadfast, immutable; they be- 
come shoreless oceans of knowledge for all worlds, they become bright 
lamps of right teaching for all worlds, illumining everywhere, bound- 
lessly, continuously, uninterrupted; they reveal boundless pure virtues 
for all sentient beings, inducing them to live steadily based on virtuous 
qualities and foundations of goodness; they act in accord with universal 
knowledge, and their great vows are impartial; they cultivate the far- 
reaching practice of Universal Good and are always able to inspire 
countless beings; persisting in untold numbers of concentrations of great 
efficacy, they manifest great freedom. 

“These enlightening beings attain such knowledge, verify such prin- 
ciples, thoroughly abide by and clearly see such truths, acquire such 
spiritual powers, sojourn in such realms, manifest such mystical projec- 
tions, produce such spiritual communications, always abide in great 
compassion, always help sentient beings, show sentient beings the true 
path of peace and serenity, set up the great banner of light of virtue and 



856 


The Flower Ornament Scripture 


knowledge, experience inconceivable liberation, abide in the liberation 
of universal knowledge, reach the other shore of liberation of buddhas, 
have learned and mastered the aspects of expedient means of inconceiv- 
able liberation, enter the doors of differentiation of the cosmos without 
confusion, freely roam in the untold numbers of concentrations of Uni- 
versal Good, and abide in rapidly expanding knowledge, their minds and 
intellects unimpeded. 

“Their minds always abide in ten great metaphysical treasuries: re- 
membering all buddhas; remembering all Buddha teachings; great com- 
passion to pacify all beings; knowledge to reveal inconceivable pure 
lands; certain understanding entering deeply into the realm of buddha- 
hood; enlightenment equal in all features in all buddhas, past, present, 
and future; nonimpediment and nonattachment; the signlessness of all 
things; the equal roots of goodness of all buddhas, past, present, and 
future; the guiding knowledge of the cosmic, nondiscriminatory physi- 
cal, verbal, and mental action of all buddhas of past, present, and future; 
contemplation of all buddhas of all times being born, leaving home, 
going to the site of enlightenment, attaining true awakening, turning the 
wheel of the Teaching, and finally passing utterly away, all in the space 
of an instant. These ten great metaphysical treasuries are immensely vast, 
without measure, incalculable, unthinkable, inexplicable; they are inex- 
haustible, difficult to bear, impossible for any and all worldly knowledge 
to expound. 

“These great enlightening beings have already reached the transcen- 
dental consummation of the practices of Universal Good and have wit- 
nessed the pure truth. Their willpower is immense. They teach sentient 
beings innumerable roots of goodness and increase all the powers of 
enlightening beings. In every succeeding moment they fulfill all the 
virtues of enlightening beings, accomplish all practices of enlightening 
beings, attain the methods of mental command of all buddhas, and 
absorb and hold the teachings of all buddhas. Though they always abide 
in the reality of True Thusness, yet they adapt to all conventional terms 
to show the ways to pacify and harmonize all sentient beings. Why? 
Because when great enlightening beings are in this concentration, they 
are naturally like this. 

“By means of this concentration great enlightening beings acquire the 
vast knowledge of all buddhas; they gam the free intellectual powers to 
skillfully explain all great teachings; they attain the unhesitating expertise 
that is most excellent and pure in the world; they gain entry into knowl- 
edge of all concentrations; they master all enlightening beings’ skillful 
techniques; they find the door of illumination of all truths; they reach the 
final consummation of the way to comfort all worldly beings; they 
know what is timely and what is not for all sentient beings; they illumine 
everywhere in the worlds of the ten directions; they enable all living 
beings to attain higher knowledge; they are unexcelled teachers of all 
worlds; they persist in all virtues; they reveal pure concentration to all 
sentient beings and enable them to enter supreme knowledge. 



The Ten Concentrations 


857 


'‘Why? When great enlightening beings cultivate practice in this way, 
they benefit living beings, so they increase great compassion, so they 
draw near to worthy associates, so they see all buddhas, so they compre- 
hend all truths, so they go to all lands, so they enter all regions, so they 
enter all worlds, so they realize the equality of all things, so they know 
the equality of the buddhas, so they abide in the equanimity of universal 
knowledge. 

“In this practice they carry out this kind of action, no other: they 
abide in the mind that is not complacent; they abide in the mind that is 
not distracted or confused; they abide in the mind that can concentrate 
on one point; they abide in the mind that diligently cultivates enlighten- 
ment; they abide in the certain mind; they abide in the nonchanging 
mind. In this manner do they think, act, and reach the ultimate end. 

“Great enlightening beings have no different speech or action — they 
speak and act thus. Why? Just as, for example, adamant is unbreakable 
and gets its name from that, never being apart from unbreakability, in 
the same way, great enlightening beings get their name from their 
various practical principles and are never apart from them. 

“Just as gold gets its name from its beautiful color and is never apart 
from its beautiful color, so do great enlightening beings get their name 
from their virtuous acts and are never apart from good deeds. 

“Just as the sun gets its name from its orb of light and is never apart 
from the orb of light, so do great enlightening beings get their name 
from the light of wisdom and are never apart from the light of wisdom. 

“Just as the polar mountain Wonderfully High gets its name from its 
four jewel peaks rising high over the ocean, never leaving its four peaks, 
in the same way, great enlightening beings get their name from their 
roots of goodness standing out loftily in the world, never giving up roots 
of goodness. 

“Just as the ground gets its name from sustaining everything, never 
giving up its supportive ability, so do great enlightening beings get their 
name from liberating all, never leaving great compassion. 

“Just as the ocean gets its name from taking in myriad waters, never 
rejecting water, so do great enlightening beings get their name from 
their great vows, never for a moment giving up the vow to liberate 
sentient beings. 

“Just as a military leader gets his name from ability to learn and 
practice methods of battle, never abandoning this ability, so do great 
enlightening beings get their name from being able to learn and practice 
such concentration, until they accomplish omniscience, never abandoning 
this practice. 

“Just as a world ruler commands the continents, always diligently 
protecting all living beings so they will always be happy and will not 
suffer unnatural death, so do great enlightening beings, entering such 
great concentrations, always strive to transform and liberate all sentient 
beings, until they effect their ultimate purification. 

“Just as seeds planted in the ground can eventually grow stalks and 



858 


The Flower Ornament Scripture 


leaves, so great enlightening beings cultivating the practice of Universal 
Good can cause all sentient beings’ good qualities to grow. 

“Just as great clouds shower rain during the hot months of summer 
and cause all seeds to grow, similarly great enlightening beings, entering 
such great concentrations, cultivating enlightening practice, shower the 
rain of the great Teaching, which can cause all sentient beings to be 
ultimately purified, ultimately serene, ultimately peaceful, ultimately 
transcendent, ultimately happy, ultimately free from doubt. They are 
the ultimate field of blessings for sentient beings, enabling their actions to 
become purified, enabling them all to abide in the path of nonregression, 
enabling them alike to attain omniscience, enabling them to attain eman- 
cipation from the world, enabling them all to attain ultimate knowledge, 
enabling them all to attain the ultimate truth of the enlightened ones, 
placing all sentient beings in the realm of universal knowledge. 

“Why? When enlightening beings accomplish this teaching, their 
knowledge and wisdom are clear and comprehensive; they enter the 
door to the cosmos of reality and are able to purify the inconceivably 
infinite practices of enlightening beings. That is to say, they are able to 
purify all knowledge because they seek omniscience; they are able to 
purify sentient beings because they cause them to be pacified; they are 
able to purify lands because of constant dedication; they are able to 
purify things because of perfect knowledge; they are able to purify 
fearlessness because they have no timidity; they are able to purify un- 
hindered intellect because they teach skillfully; they are able to purify 
mental command because they have mastered all the teachings; they are 
able to purify the practice of association because they see all buddhas 
appearing in the world. 

“Great enlightening beings in this concentration attain untold myriads 
of such pure qualities because they gain mastery of such realms of con- 
centration, because they are empowered by all buddhas, because they are 
borne along by the power of their own roots of goodness, because they 
enter the great magnificent force of the stage of knowledge and wisdom, 
because of the strength of guidance of worthy associates, because of 
crushing the power of all demons, because of the pure power of roots of 
goodness in proportion, because of the power of great vows, because of 
the power of the full development of the roots of goodness they have 
planted, and because of the unopposed power of inexhaustible virtue 
transcending all worlds. 

“Great enlightening beings in this concentration attain ten things that 
are the same as in all buddhas, past, future, and present; they acquire the 
same variegated arrays of marks and refinements as all buddhas; they are 
able to emanate networks of pure light, the same as all buddhas; they 
perform miracles and displays of spiritual power to attune and pacify 
sentient beings, the same as all buddhas; their boundless physical bodies 
and universal voices are the same as those of all buddhas; they manifest 
pure buddha-lands according to the actions of sentient beings, the same 



The Ten Concentrations 


859 


as all buddhas; they are able to remember the speech of all sentient 
beings, the same as all buddhas; with inexhaustible intellectual powers 
they teach in accord with the mentalities of sentient beings, developing 
wisdom in them, the same as all buddhas; their lion’s roar is fearless as 
they enlighten living beings by innumerable teachings, the same as all 
buddhas; by great spiritual power they enter past, present, and future in a 
single instant, the same as all buddhas; they are able to show all sentient 
beings the adornments of the buddhas, the powers of the buddhas, and 
the states of the buddhas, the same as all buddhas.” 

Then the enlightening being Universal Eye said to the enlightening 
being Universally Good, “If great enlightening beings attain such things 
the same as the buddhas, why are they not called Buddha? Why are they 
not called Ten-Powered? Why are they not called Omniscient? Why are 
they not called Those Enlightened in All Things? Why can they not be 
called Universal Eye? Why are they not called Unhindered Seers in All 
Realms? Why are they not called Aware of All Things? Why are they 
not called Those Who Abide in the State of Nonduality with the Bud- 
dhas of Past, Present, and Future? Why arc they not called Those Who 
Dwell in Absolute Reality? Why do they still carry out the practical 
undertakings of Universal Good without rest? Why can they not find 
the ultimate end of the cosmos and give up the path of enlightening 
beings?” 

Universally Good said to Universal Eye, “Very good, offspring of 
Buddha! As you say, if these great enlightening beings are the same as all 
buddhas, why are they not called Buddha and so on, and why can they 
not give up the path of enlightening beings? 

“These great enlightening beings, having already ably practiced the 
various activities and undertakings of all enlightening beings of past, 
future, and present worlds, and entered the realm of knowledge, are then 
called Buddha; unceasingly cultivating the enlightening practices culti- 
vated by the buddhas, they are called enlightening beings. Having com- 
pletely entered the powers of the enlightened, they are called Ten- 
Powered; ceaselessly carrying out the activities of Universal Good after 
having attained the ten powers, they are called enlightening beings. 
Knowing all truths and being able to explain them, they are called 
Omniscient; though able to expound all truths, yet never ceasing to 
think about each truth with versatility, they arc called enlightening 
beings. Knowing all things are nondual, they are called Enlightened in 
All Things; skillfully examining the path of differentiation of all things, 
dual and nondual, ceaselessly developing further and further, they are 
called enlightening beings. Able to clearly see the realm of the Universal 
Eye, they are called Universal Eye; though able to witness the realm of 
the Universal Eye, ceaselessly developing in every moment, they are 
called enlightening beings. Able to clearly perceive all things without 
any obscurity or barrier, they are called Unimpeded Seers; always dili- 
gently remembering the unimpeded seers, they are called enlightening 



860 


The Flower Ornament Scripture 


beings. Having attained the eye of knowledge of all buddhas, they are 
called Aware of All Things; observing the buddhas’ correctly awakened 
eye of knowledge without slacking, they are called enlightening beings. 
Abiding in the abode of buddhas, not other than buddhas, they are called 
Those Who Abide in a State of Nonduality with the Buddhas; cultivating 
various knowledges in the care of the buddhas, they are called enlight- 
ening beings. Always observing the limit of reality of all worlds, they are 
called Those Who Dwell in Absolute Reality; though always observing 
absolute reality of all things, yet neither entering it experientally by 
extinction nor abandoning it, they are called enlightening beings. Not 
coming, not going, without sameness or difference, all such distinctions 
having ceased forever — such are called Those Who Have Set Their 
Undertakings to Rest; extensively cultivating fulfillment without turning 
back, they are called Those Who Have Not Ceased the Undertakings of 
Universal Good. Perfectly knowing the cosmos has no bounds and all 
things are one form, which is formless, this is called reaching the ultimate 
end of the cosmos and giving up the way of enlightening beings; though 
knowing the cosmos has no bounds, yet knowing all various different 
forms, evolving a mind of great compassion and liberating beings for 
ever and ever without wearying, this is called the Universally Good 
enlightening being. 

“It is like the case of the king of elephants, who lives in a jewel cave in 
a gold mountain; the cave has jewel railings all around, jewel trees in 
rows, gold nets covering above. The elephant’s body is pure white, like 
jade or snow, and sports gold banners; it is ornamented with gold, and a 
jewel net covers its trunk, with jewel bells hanging down. Its limbs are 
fully developed, and it has six tusks; it is dignified and handsome, pleasing 
to all who see it. It is well trained and docile. If the emperor of gods 
wants to go somewhere, the elephant immediately knows his intention 
and disappears from the jewel cave to appear in heaven before the 
emperor of gods. By magical powers it transforms its appearance in 
various ways, causing its body to have thirty-three heads, magically 
producing seven tusks on each head, magically producing seven lakes on 
each tusk, with seven lotus blossoms in each lake, with seven nymphs 
on each blossom, simultaneously playing a hundred thousand celestial 
melodies. At this point the emperor of gods mounts this bejeweled 
elephant and proceeds from the unsurpassable palace to the flower gar- 
den, which is filled with white lotuses. When the emperor of gods gets 
to the flower garden, he dismounts from the elephant and enters a palace 
arrayed with all jewels. Attended by countless nymphs, he enjoys their 
singing and playing. At that point the elephant king again magically 
conceals his elephant form and appears as a god, having a good time in 
the lotus garden along with the other gods and the nymphs, his physical 
features, aura, clothing, comportment, speech, and looks being just like 
the other gods’, indistinguishable from them, so that it is impossible to 
tell whether it is the elephant or a god, so similar are they. 



The Ten Concentrations 


861 


“That elephant king, in its jewel cave in the gold mountain, without 
any transformation, goes to heaven to make offerings to the emperor of 
gods, produces various enjoyable things, and experiences celestial plea- 
sures no different from the gods. Similarly, for great enlightening beings, 
cultivation of the practice of the vows and concentrations of the Univer- 
sally Good enlightening being are their ornaments of jewels; the seven 
limbs of enlightenment are the enlightening beings’ bodies; the lights 
they emanate are nets; they set up the banner of the great Teaching, ring 
the bells of the great Teaching. Great compassion is their cave, steadfast 
great vows are their tusks. Knowing and wise, fearless as lions, their 
heads are wrapped with the turban of truth. They reveal mysteries and 
reach the other shore of the practice of vows of enlightening beings. 
Wanting to sit on the seat of enlightenment, achieve universal knowl- 
edge, and attain perfect enlightenment, they develop and expand the 
great undertakings of Universal Good without retreating, without rest- 
ing, without stopping, without giving up great compassion, energeti- 
cally liberating suffering sentient beings for ever and ever, not giving up 
the path of Universal Good, actualizing perfect enlightenment. They 
manifest untold numbers of doors to attainment of true awareness, reveal 
untold cycles of teaching, manifest untold doors of profound determina- 
tion, and in untold vast lands show the door of manifestation of nirvana. 
They appear to live in untold different worlds cultivating the practice 
of Universal Good; they manifest untold buddhas attaining perfect en- 
lightenment under enlightenment trees in untold lands, with untold 
congregations of enlightening beings drawing near and encircling them, 
sometimes attaining true enlightenment after cultivating Universally 
Good practice for an instant, or for a moment, or for an hour, or for a 
day, or for a fortnight, or for a month, or for a year, or for countless 
years, or for an eon, and so on, up to attaining true enlightenment after 
untold eons of cultivating Universally Good practice. Also they are 
leaders in all buddha-lands, approaching the buddhas, paying respects to 
them and presenting offerings to them and soliciting teaching. They 
examine the realm of illusion and purify enlightening beings' infinite 
practices, infinite knowledges, various miracles, various powers, various 
kinds of wisdom, various states, various psychic faculties, various free- 
doms, various liberations, various understandings, and various methods 
of teaching and training. 

“The great enlightening beings’ original bodies do not perish or 
vanish, but by the power of action and will they appear transfigured in 
these ways. Why? Because they want to pacify all sentient beings by the 
free spiritual powers of universal good; to enable untold numbers of 
sentient beings to attain purity; to cause them to forever cut off the cycle 
of birth and death; to purify and magnify the worlds; always to see all 
buddhas; to enter deeply into the stream of all Buddha teachings; to re- 
member the lineage of buddhas of past, present, and future; to remember 
the teachings and the reality of all buddhas of the ten directions; to culti- 



862 


The Flower Ornament Scripture 


vate all practices of enlightening beings to fulfillment; to enter the stream 
of Universal Good and be able to realize omniscience independently. 

“You should observe these great enlightening beings not giving up 
the practice of Universal Good, not stopping the path of enlightening 
beings, seeing all buddhas, realizing all knowledge, freely employing the 
elements of omniscience. Just as the elephant king goes to heaven with- 
out leaving its elephant body, is ridden by a god, experiences celestial 
bliss, romps in celestial play, serves the lord of the gods, and sports with 
the celestial nymphs the same as the gods, no different, in the same way, 
great enlightening beings, not giving up the practices of the Great Vehicle 
of Universal Goodness, not retreating from their vows, attain the free- 
dom of Buddha, one imbued with universal knowledge, experience the 
liberation of buddhas, achieve thorough purity without hindrance or 
obstruction, have no attachments to any worlds, have no discriminatory 
concepts about the Buddha teaching; though they know all things are 
equal and nondual, yet they always clearly see all buddha-lands; though 
they are already equal to the buddhas of past, present, and future, yet 
they continue to cultivate the conduct of enlightening beings. 

“Great enlightening beings live by this great principle of the under- 
taking of Universal Good: know that these people’s minds are pure. 

“This is the great knowledge of the superior mind of the great con- 
centration of the unimpeded wheel, the tenth concentration of great 
enlightening beings. 

“These are the ten great spheres of concentration practiced by the 
Universally Good enlightening being, in which great enlightening beings 
abide.” 



BOOK TWENTY-EIGHT 


The Ten Superknowledges 


Then the great enlightening being Universally Good said to the en- 
lightening beings, “Offspring of Buddha, great enlightening beings have 
ten kinds of superknowledge. What are the ten? By means of knowledge 
of others’ minds, great enlightening beings know the differences of the 
minds of living beings in a world system: good minds, bad minds, broad 
minds, narrow minds, big minds, small minds, minds that go along with 
birth and death, minds that turn away from birth and death, minds of 
learners, minds of self-enlightened ones, minds of enlightening beings, 
celestial minds, water-spirit minds, yaksha minds, titan minds, garuda 
minds, kinnara minds, mahoraga minds, human minds, nonhuman minds, 
hellish minds, bestial minds, netherworld minds, hungry-ghost minds, 
minds of beings in difficult situations. They know distinctly such count- 
less different sentient beings: as in one world, so in a hundred worlds, a 
thousand worlds, a hundred thousand worlds, a billion worlds, as many 
worlds as atoms in untold buddha-lands — they know distinctly the minds 
of all beings therein. This is called great enlightening beings’ first super- 
knowledge, the spiritual power of accurate knowledge of others’ minds. 

“By means of the superknowledge of the unobstructed pure celestial 
eye great enlightening beings see sentient beings in worlds as many as 
atoms in untold buddha-lands, dying in one place, being born in another, 
their good and bad tendencies and courses of action, their virtuous and 
sinful characteristics, whether they are beautiful or ugly, defiled or pure: 
they see innumerable sentient beings of such kinds — celestial beings, 
water spirits, demons, hobgoblins, titans, demigods, serpents, humans, 
nonhumans, microscopic creatures, gigantic creatures, small groups, and 
large groups. They clearly see various sentient beings with unobstructed 
eyes, unerringly seeing whatever deeds they have accumulated, whatever 
suffering and happiness they experience, whatever mentalities, thoughts, 
and views they have, whatever languages they speak, whatever their 
motives and acts, whatever their concerns and productions. This is called 
great enlightening beings’ superknowledge of the celestial eye. 

“By means of the superknowledge of instant recall of past lives, great 
enlightening beings are able to know the events of past lives of them- 

863 



864 


The Flower Ornament Scripture 


selves as well as of the beings in countless worlds over countless eons — 
where they were born, their names, their castes, their races, their diets, 
their pains and pleasures. The beginningless development of continuous 
cycles in the various states of existence through causes and conditions, 
various classes, various lands, various forms of life, various physical 
characteristics, various activities, various bonds and compulsions, various 
mentalities and thoughts, various differences in circumstances of birth — 
they know all such things as these. 

“Also they remember the names, manner of emergence, congrega- 
tions, parents, attendants, disciples, and foremost two disciples of as 
many buddhas as atoms in so many buddha-lands in worlds as many as 
atoms in so many buddha-lands, as many eons ago as atoms in so many 
buddha-lands, and the cities where they lived, how they left home, the 
enlightenment trees under which they attained true awakening, where 
they sat, what scriptures they preached, how they benefited so many 
beings, how long they lived, what buddha-works they performed, how 
they passed away into the realm of ultimate nirvana without residue, 
how long their teachings lasted after their demise — all this they can 
recall. 

“Also they remember as many buddha-names as atoms in untold 
numbers of buddha-lands, there being to each name as many buddhas as 
atoms in untold buddha-lands, from their first determination establishing 
their vows, cultivating practices, honoring buddhas, taming sentient 
beings, their congregations, their teachings, their life spans, their spiritual 
powers and miracles, and so on, including their entry into nirvana with- 
out residue, how long their teaching lasted after their complete nirvana, 
the setting up of monuments to them, their various adornments, causing 
sentient beings to plant roots of goodness — all these they are able to 
know. 

“This is called great enlightening beings’ third superknowledge, the 
spiritual faculty of knowing past lives. 

“Great enlightening beings, by superknowledge of the eons of the 
entire future, know the ages in worlds as numerous as atoms in untold 
buddha-lands, the deaths and births of all the beings in each age, the 
continuity of existences, their actions, the results and consequences of 
their deeds — whether good or not, whether emancipated or not, whether 
certain or not, whether wrongly focused or rightly focused, whether 
their basic virtues are together with compulsions or not, whether they 
have fully embodied basic virtues or not, whether they absorb basic 
virtues or not, whether they accumulate basic virtues or not, whether 
they accumulate criminal qualities or not. All of these the enlightening 
beings are able to know. 

“Also they know the whole future of worlds as numerous as atoms in 
untold buddha-lands, with as many eons, each eon with as many buddha- 
names, each name with as many buddhas; they are able to know all such 
things as the first inspiration and determination of each buddha, their 



The Ten Superknowledges 


865 


practices, their service to buddhas, their education of beings, their con- 
gregations, their teachings, their life spans, their spiritual powers and 
miracles, and so on, up to their entry into nirvana without remainder, 
how long their teachings remain in the world after their ultimate nirvana, 
and the building of their monuments, with various adornments, causing 
sentient beings to plant roots of goodness. 

“This is called great enlightening beings’ fourth superknowledge, the 
power of knowing the ages of the entire future. 

“Great enlightening beings develop the unobstructed celestial ear, 
fully matured, far-reaching, penetratingly sensitive, free from blockage, 
perceiving without hindrance, thoroughly developed, able to hear or not 
hear all sounds at will. 

“In the east there are as many buddhas as atoms in untold buddha- 
lands; the great enlightening beings are able to receive and hold the pure 
teachings explained, revealed, exposed, expounded, set up, taught, tuned, 
recollected, and analyzed by those buddhas, deep and vast, with various 
differences, their infinite means and skills. Also they are able to remem- 
ber the meanings and expressions therein, addressed to one person or to 
many, according to their language, according to their wisdom, according 
to what they comprehend, according to what is shown, according to 
what is to be subdued, according to their realms, according to their 
bases, according to their paths of emancipation; the enlightening beings 
remember all this without forgetting, without halting, without retreat- 
ing, without delusion, without confusion, explaining it to others to 
enable them to attain understanding, ultimately never missing a single 
point. As in the east, the same is also true of the south, west, and north, 
the four intermediate directions, and the zenith and nadir. 

“This is called great enlightening beings’ fifth superknowledge, that 
of the unobstructed pure celestial ear. 

“Great enlightening beings abide in superknowledge of msubstan- 
tiality, effortless superknowledge, superknowledge of equality, far-reaching 
superknowledge, measureless superknowledge, independent superknowl- 
edge, superknowledge manifesting forms at will, creative superknowledge, 
superknowledge of nonorigination, undiminishing superknowledge, 
uninterrupted superknowledge, indestructible superknowledge, enrich- 
ing superknowledge, superknowledge going anywhere. 

“These great enlightening beings, hearing the names of buddhas in all 
worlds extremely distant — names of buddhas in countless worlds, mea- 
sureless worlds, worlds as many as atoms in unspeakably many buddha- 
lands — immediately see themselves where those buddhas are. Some of 
those worlds are upright, some inverted; they have various forms, loca- 
tions, differentiations, boundless, unobstructed, various lands, times, 
eons, infi nite qualities, in different arrays; those buddhas appear therein, 
manifest miracles, and make known their names, infinitely countless, 
each different: as soon as the enlightening beings hear those buddhas’ 
names, without moving from where they are they see themselves where 



866 


The Flower Ornament Scripture 


those buddhas are, paying respects to and attending those buddhas, asking 
about the principles of enlightening, entering buddha-knowledge; they 
are able to apprehend the buddhas' lands, enlightenment sites, congre- 
gations, and teachings, up to the ultimate end, without any attachment. 

“In this way they pass as many eons as atoms in untold buddha-lands, 
reaching everywhere in the ten directions without going anywhere, yet 
traveling to the lands, seeing the buddhas, hearing the teachings, inquiring 
after the Way, without stopping or giving up, without rest, without 
weariness, cultivating the practice of enlightening beings, accomplishing 
their great undertakings, causing them all to be fulfilled, without re- 
gressing, to cause the immense family of buddhas not to come to an end. 

“This is called great enlightening beings’ sixth superknowledge, that 
of going to all buddha-lands while dwelling in insubstantiahty, without 
motion or action. 

“By the superknowledge that skillfully understands the speech of all 
living beings, the great enlightening beings know the various verbal 
expressions of beings in as many worlds as atoms in untold numbers of 
buddha-lands: the words of sages, the words of those who arc not sages, 
celestial words, the words of water spirits, goblins, cherubim, titans, 
birds, hobgoblins, serpents, humans, nonhumans, and untold numbers of 
beings — all their words and speech, their individual expressions and 
various distinctions, the great enlightening beings can know completely. 

“Whatever world these enlightening beings enter, they are able to 
know the natures and inclinations of all the beings therein, and speak to 
them in accord with their natures and inclinations so that they can 
understand completely without doubt or confusion. Just as the sunlight 
when it appears illumines all forms so that all with eyes can see them 
clearly, in the same way do great enlightening beings with knowledge 
understanding all speech enter into the masses of all verbal expressions and 
cause the intelligent to gam thorough understanding of all verbalization. 

“This is called great enlightening beings’ seventh superknowledge, 
the power of understanding all language. 

“Great enlightening beings, by the superknowledge of production of 
arrays of infinite physical forms, know that all phenomena are apart 
from physical forms, have no signs of distinction, have no signs of 
variety, have no signs of infinity, have no signs of discrimination, have 
no signs of color. Enlightening beings thus entering the realm of reality 
can manifest their bodies in various forms: that is, for example, boundless 
forms, infinite forms, pure forms, adorned forms, all-pervasive forms, 
incomparable forms, all-illumining forms, predominating forms, non- 
antagonistic forms, forms with various characteristics, forms free from 
all that is bad, majestic forms, honorable forms, inexhaustible forms, 
forms with myriad interwoven subtleties, extremely beautiful forms, 
immeasurable forms, well-guarded forms, forms able to bring about 
maturation, forms changing according to those who are taught, unin- 
hibited forms, very clear forms, unsullied forms, extremely pure forms, 



The Ten Superknowledges 


867 


forms of great strength, forms with inconceivable skills, incorruptible 
forms, flawless forms, unclouded forms, well-settled forms, superbly 
arrayed forms, forms with handsome features, forms with various minor 
refinements, forms of great nobility, forms of marvelous realms, well- 
polished forms, forms with pure determination, forms of blazing re- 
fulgence, forms of supreme grandeur, uninterrupted forms, independent 
forms, peerless forms, forms filling unspeakably many buddha-lands, 
increasing forms, steadfast, receptive forms, forms of supreme qualities, 
forms that accord with inclinations, forms of pure understanding, forms 
of accumulated splendors, forms of skillful ascertainment, forms without 
solidity, forms of spacious clarity, pure delightful forms, untainted forms, 
incalculable forms, forms wondrous to behold, forms seen everywhere, 
forms appearing according to the time, tranquil forms, dispassionate 
forms, forms of fields of blessings, forms able to create peace, forms 
removing all fear, forms free from foolish actions, forms of wisdom and 
courage, forms with physical characteristics free from resistance, forms 
traveling everywhere, forms with minds not relying on anything, forms 
created by great kindness, forms manifested by great compassion, im- 
partially emancipating forms, forms replete with blessed qualities, forms 
according to thoughts in the mind, forms of boundless jewels, forms of 
the lights within jewels, forms trusted by sentient beings, forms in which 
omniscience appears, forms with happy eyes, forms of the foremost 
arrays of jewels, forms without location, forms freely manifested at will, 
forms of various spiritual powers, forms of those born in the family of 
buddhas, forms beyond all comparisons or metaphors, forms pervading 
the cosmos, forms to which the masses flock, various forms, forms of 
perfection, forms of emancipation, forms adapted to those to be taught, 
forms of dignified conduct, forms that one never tires of seeing, varied 
clear, pure forms, forms able to emanate countless webs of light, forms 
of untold various differentiations of light, forms of inconceivable fra- 
grances and light beyond the world, forms of radiance of light of in- 
numerable suns, forms showing incomparable lunar bodies, forms of 
clouds of innumerable pleasant flowers, forms producing arrays of clouds 
of garlands of all kinds of lotus blossoms, forms of fragrant flames 
beyond all worlds perfuming everywhere, forms producing all embryos 
of enlightenment, forms with untold voices revealing and expounding 
all truths, forms fulfilling all the practices of Universal Good. 

“Great enlightening beings entering deeply into this formless cosmos 
of reality are able to manifest such various form bodies, to cause those to 
be taught to sec, to cause those to be taught to remember, to operate the 
cycles of the Teaching for those to be taught in accord with proper 
timing for those to be taught, in accord with the characteristics of those 
to be taught, to cause those to be taught to draw near, to cause those to 
be taught to awaken, producing various miracles for those to be taught, 
manifesting various powers for those to be taught, doing whatever they 
can for those to be taught. 



868 


The Flower Ornament Scripture 


“This is called great enlightening beings’ eighth superknowledge, of 
countless form bodies, diligently cultivated and perfected for the purpose 
of liberating all living beings. 

“By superknowledge of phenomena, enlightening beings know all 
phenomena are nameless, without essence, neither come nor go, are 
neither different nor not different, neither various nor not various, neither 
dual nor nondual, have no identity, have no compare, are not born, do 
not perish, do not shift, do not disintegrate, have no reality, have no 
falsehood, are of one form which is formless, are not nonexistent, are not 
existent, are not phenomenal, are not nonphenomenal, are not in con- 
formity with conventions, are not not in conformity with conventions, 
are not actions, are not not actions, are not consequences, are not not 
consequences, are not compounded, are not uncompounded, are not 
absolute, are not nonabsolute, are not the path of enlightenment, are not 
not the path of enlightenment, are not emancipation, are not not eman- 
cipation, are not a certain measure, are not measureless, are not mun- 
dane, are not not mundane, are not born from cause, are not not born 
from causes, are not definite, are not indefinite, are not complete, are 
not incomplete, are not emerging, are not not emerging, are not distin- 
guished, are not indistinguishable, are not logical, are not illogical. 

“These great enlightening beings do not grasp conventional truth, do 
not dwell in absolute truth, do not discriminate phenomena, do not set 
up words; they accord with the essence of extinction, yet they do not 
give up their undertakings. Seeing what is true and knowing the prin- 
ciples thereof, they spread clouds of teaching and shower rains of teach- 
ing. Though they know the character of reality cannot be verbally 
expressed, yet by expedient means and endless intellectual power they 
teach in an orderly fashion according to principles and according to 
meanings. Because they have mastered the skills of verbal explanation of 
phenomena and principles, their great kindness and compassion purified, 
they produce words for all things that are actually beyond words, ac- 
cording to their principles and meanings, without contradiction, ex- 
plaining that all things arise from conditions. Though they do use words 
to explain, yet they are not attached to them at all. They explain all 
things, with endless intellectual power, analyzing, defining, revealing, 
guiding, causing the nature of all things to be fully revealed, cutting 
through the web of doubts, causing all to be clarified. Even while they 
take care of sentient beings, they do not abandon true reality. They do 
not regress from nonduahty, and they are always able to expound the 
reality of nonobstruction. By means of myriad subtle nuances they adapt 
to the minds of sentient beings, showering the ram of truth on all 
according to proper timing. 

“This is called great enlightening beings’ ninth superknowledge, 
knowledge of all phenomena. 

“By the superknowledge of concentration on the extinction of all 
things, great enlightening beings enter into concentration on the extinc- 
tion of all things in every moment; yet they do not retire from the Path 



The Ten Superknowledges 869 

of enlightening beings, they do not give up the tasks of enlightening 
beings, they do not abandon the heart of great kindness and compassion. 
They cultivate the transcendent ways unceasingly and investigate all 
buddha-lands tirelessly. They do not give up the vow to liberate sentient 
beings, do not stop the work of turning the wheel ot the Teaching, do 
not abandon the activity of civilizing sentient beings, do not give up the 
practice of honoring and serving the buddhas, do not abandon the door 
of mastery of all teachings, do not give up seeing all buddhas, do not 
abandon always listening to all their teachings. They know all things are 
equal and do not hinder one another. They freely accomplish all Buddha 
teachings, and attain fulfillment of all their excellent vows. They know 
the differentiations ot all lands. They enter the family of buddhas and 
reach the other shore. They are able to study all things in each world and 
comprehend that all things are signless; they know all things come from 
conditions and have no intrinsic being of their own, nevertheless they 
explain them expediently according to conventional usage. Though their 
minds do not dwell on anything, yet in accord with sentient beings’ 
faculties and dispositions they expediently explain all kinds of things. 

“When these enlightening beings are in concentration, they may re- 
main in concentration for an eon, a hundred eons, a thousand eons, a 
million eons, a billion eons, a trillion eons, or any number of eons, if they 
wish. When the enlightening beings enter this concentration on the 
extinction of all things, no matter how many eons they pass in this 
concentration, their bodies do not disintegrate, waste away, or change. 
They are neither visible nor invisible. They do not pass away, decay, or 
tire out — it is inexhaustible. Though they do nothing at all in respect to 
existence or nonexistence, yet they are able to accomplish the tasks of 
enlightening beings: that is to say, they never abandon sentient beings, 
teaching and harmonizing them according to proper timing, causing 
them to increase in all enlightened qualities; they attain fulfillment of all 
practices of enlightening beings, and for the sake of aiding and benefiting 
all sentient beings they ceaselessly work miracles. Like rays ot light, they 
appear everywhere while remaining silent and unmoving in concentration. 

“This is called great enlightening beings’ tenth superknowledge, of 
concentration on the extinction of all things. 

“Great enlightening beings abiding in these ten kinds of superknowledge 
are inconceivable to any celestial or human beings, to any sentient beings, 
to any Buddhist disciples, individual illuminates, or even to other en- 
lightening beings. The physical, verbal, and mental actions ot these great 
enlightening beings are inconceivable; their freedom in concentration 
and the realms of their knowledge, too, are inconceivable. Only the 
buddhas and the enlightening beings who also have attained these super- 
knowledges are able to tell of the virtues and sing the praises of these 
people. 

“These are the ten superknowledges of great enlightening beings. It 
great enlightening beings abide in these superknowledges, they will 
completely attain superknowlcdge unhindered in all times.” 




BOOK TWENTY-NINE 

The Ten Acceptances 


Then the great enlightening being Universally Good said to the en- 
lightening beings, “Offspring of Buddha, great enlightening beings have 
ten kinds of acceptance. If you acquire these acceptances, you will manage 
to arrive at the stage of unhindered acceptance. What are the ten? They 
are acceptance of the voice of the Teaching; conformative acceptance; 
acceptance of the nonorigination of all things; acceptance of lllusoriness; 
acceptance of being miragelike; acceptance of being dreamlike; accep- 
tance of being echohke; acceptance of being like a reflection; acceptance 
of being phantomlike; acceptance of being spacehke. These ten accep- 
tances have been expounded, are being expounded, and will be ex- 
pounded by the buddhas of past, present, and future. 

“What is great enlightening beings’ acceptance of the voice of the 
Teaching? It means when they hear the teachings expounded by the 
buddhas, they are not startled or frightened or overawed; they believe 
deeply, understand, appreciate, aim for, concentrate on, remember, 
practice, and abide by them. This is called great enlightening beings’ 
acceptance of the voice of the Teaching. 

“What is great enlightening beings’ conformative acceptance? It means 
they contemplate the Teaching, investigate it, impartially conform to it 
without opposition, comprehend it, purify their minds, live correctly by 
the Teaching, apply it, enter into it, and fulfill it. This is called great en- 
lightening beings’ second acceptance, that of conforming to the Teaching. 

“What is great enlightening beings’ acceptance of the nonorigination 
of things? These great enlightening beings do not see that there is any- 
thing at all that originates and do not see that there is anything at all that 
perishes. Why? If there is no origination, there is no perishing; if there is 
no perishing, there is no extinction; if there is no extinction, they are free 
from defilements; if they are free from defilements, there is no differen- 
tiation; if there is no differentiation, there is no location; if there is no 
location, there is quiescence; if there is quiescence, there is detachment 
from desire; if there is detachment from desire, there is no doing; if there 
is no doing, there is no wish; if there is no wish, there is no dwelling; if 
there is no dwelling, there is no coming and no going. This is called great 
enlightening beings’ acceptance of the nonorigination of things. 

870 



The Ten Acceptances 


871 


“What is great enlightening beings’ acceptance of lllusoriness? These 
great enlightening beings know all things are like illusions and arise from 
causes and conditions. In one thing they understand many things, and 
in many things they understand one thing. These enlightening beings, 
knowing the lllusoriness of things, comprehend lands, comprehend sen- 
tient beings, comprehend the cosmos, comprehend the equality of worlds, 
comprehend the equality of appearances of buddhas, comprehend the 
equality of past, present, and future, and accomplish various spiritual 
powers and mystic transformations. 

“Just as illusions are not elephants, not horses, not chariots, not walk- 
ing, not men, not women, not boys, not girls, not trees, not leaves, not 
flowers, not fruits, not earth, not water, not fire, not wind, not day, not 
night, not a day, not a month, not a fortnight, not a year, not a hundred 
years, not an eon, not many eons, not stable, not confused, not pure, not 
alloyed, not one, not variegated, not broad, not narrow, not many, not 
few, not finite, not infinite, not gross, not subtle, not any things at 
all — variety is not illusion, illusion is not various, yet by illusion are 
manifested all kinds of different things — in the same way do great 
enlightening beings look upon all worlds as illusory; that is, the worlds 
of action, the worlds of affliction, the worlds of lands, the worlds of 
phenomena, the worlds of time, the worlds of dispositions, the worlds 
of becoming, the worlds of decay, the worlds of movement, the worlds 
of creativity. When great enlightening beings see all worlds as like 
illusions, they do not see beings born or dying, they do not see countries 
born or perishing, they do not see phenomena born or perishing, they do 
not see a past that can be differentiated, they do not see a future that has a 
beginning, they do not see a present that remains for even a moment; 
they do not examine enlightenment, do not discriminate enlightenment, 
do not see buddhas emerging, do not see buddhas passing away into 
nirvana, do not see abiding by great vows, do not see entry into the 
absolute, do not go out of the essence of equality. 

“Though these enlightening beings develop buddha-lands, they know 
lands have no differentiation; though they develop sentient beings, they 
know sentient beings have no differentiation; though they examine the 
cosmos, yet they abide peacefully in the essence of reality, silent and 
unmoving; though they realize past, present, and future are equal, yet 
they do not oppose the distinction of past, present, and future phenom- 
ena; though they are fully complete in physical, mental, and sense ele- 
ments, they do not rely on anything; though they liberate sentient beings, 
yet they know the cosmos is impartial and makes no distinctions; though 
they know all things are beyond words and cannot be verbally explained, 
yet they always explain things with inexhaustible powers of analysis; 
though they are not attached to the work of teaching beings, yet they do 
not give up great compassion, turning the wheel of Teaching to liberate 
all; though they reveal to them past causes and conditions, yet they 
know that conditionality has no movement. This is called great enlight- 
ening beings’ acceptance of lllusoriness. 



872 


The Flower Ornament Scripture 


“What is great enlightening beings’ acceptance of being miragelike? 
These great enlightening beings know that all worlds are like mirages. 
Just as mirages have no location, are not inside or outside, not existent or 
nonexistent, not finite or eternal, not uniform or multiform or formless, 
but just expressed in conventional terms, in the same way do enlight- 
ening beings truly see and know all things, actually realizing this of all 
things, attaining complete acceptance. This is called enlightening beings’ 
acceptance of being miragelike. 

“What is great enlightening beings’ acceptance of being dreamlike? 
Here great enlightening beings know all worlds are like dreams. Just as 
dreams are neither of the world nor apart from the world, not of the 
realm of desire, not of the realm of form, not of the formless realm, not 
arising, not disappearing, not defiled, not pure, and yet obviously mani- 
fest, in the same way do enlightening beings know all worlds to be like 
dreams, unchanging, because of being free like dreams, because of clinging 
like dreams, because of being inherently unconnected like dreams, be- 
cause of being like the basic nature of dreams, because of being like 
visions in dreams, because of being undifferentiated like dreams, because 
of being like thoughts in dreams, because of being as when awakening 
from a dream. This is called great enlightening beings’ acceptance of 
being dreamlike. 

“What is great enlightening beings’ acceptance of being echohke? 
Here the great enlightening beings, hearing buddhas explain the truth, 
seeing into the nature of things, applying this practically, achieving 
realization and reaching the other shore, know that all sounds are the 
same as echoes, with no coming or going, appearing in this way. The 
great enlightening beings observe the voice of the buddhas as emerging 
without emerging from inside or outside or both. Though they under- 
stand that this voice does not emerge from inside, outside, or both, yet it 
is possible to produce skillful expressions to accomplish explanation. Like 
echoes in a valley, it is produced by conditions and is not at variance 
with the nature of things. It enables sentient beings each to understand 
according to kind and to be able to practice this learning. 

“Just as the wife of the emperor of gods can produce a thousand tones 
in one sound without consciously trying to do so, so also do great 
enlightening beings enter the realm of nondiscrimination, develop a 
voice that skillfully adapts to different types, and forever turn the wheel 
of the Teaching in boundless worlds. These enlightening beings skillfully 
observe all beings and preach to them with a universal tongue, their 
voices pervading all lands in the ten directions unhindered, causing all to 
hear the Teaching differently according to their needs. Though they 
know sound has no origin, they manifest the sound of their voice every- 
where; though they know there is nothing to say, they extensively 
explain all things. Their wondrous voice is impartial, all understand it 
according to species and type, while the enlightening beings compre- 
hend this all by means of their knowledge. This is called great enlight- 
ening beings’ acceptance of being echolike. 



The Ten Acceptances 


873 


“What is great enlightening beings’ acceptance of being like a reflec- 
tion? These great enlightening beings are not born in the world, do not 
die in the world; they are not in the world, not outside the world; they 
do not act in the world, yet are not inactive in the world; they are not the 
same as the world, yet are not different from the world; they do not go 
to the world, nor do they not go to it; they do not dwell in the world, 
nor do they not dwell in the world; they are not worldly or unworldly. 
They are not cultivating the practices of enlightening beings, yet they do 
not give up their great vow; they are neither real nor unreal. Though 
they always carry out all Buddha teachings, yet they are able to manage 
all mundane affairs; they do not follow the mundane stream, nor dwell 
in the religious stream. 

“Just as the sun, moon, men, women, houses, mountains, rivers, 
springs, and so on, are reflected in anything clear — in oil, water, a jewel, 
a mirror, and so on — and the reflections are neither one with nor dif- 
ferent from the oil, water, jewel, or mirror, are neither separated nor 
united, not flowing along in river currents, not sinking in lakes or wells, 
appearing therein without being affected, and people know that such 
and such a reflection is in such and such a place and not elsewhere, and, 
though things far and near cast their reflections, there is no correspond- 
ing distance of the images from one another, similarly great enlightening 
beings know their own bodies and others’ bodies are all spheres of cogni- 
tion and do not understand them dualistically as self and others, and 
simultaneously appear in their own lands and other lands. Just as there 
are no roots, sprouts, stalks, nodes, branches, or leaves in a seed, yet it 
can produce these things, so also do great enlightening beings distinguish 
duality in that which is nondual, their skill in means completely fluid 
and all-encompassing, without blockage. This is called great enlighten- 
ing beings’ acceptance of being like a reflection. 

“When great enlightening beings achieve this acceptance, though 
they do not travel to the lands of the ten directions, yet they can appear 
in all buddha-lands, neither leaving here nor going there. They are like 
reflections appearing everywhere, unhindered wherever they go, causing 
sentient beings to see different bodies with the same appearance of solid- 
ity as the world. However, these differentiations are not differentiation — 
difference and nondifference do not obstruct one another. These great 
enlightening beings are born from the lineage of the buddhas — their 
bodies, speech, and minds are pure and unimpeded, so they are able to 
acquire pure bodies of boundless forms. 

“What is great enlightening beings’ acceptance of being phantomlike? 
These great enlightening beings know all worlds are like phantoms — 
that is, all sentient beings are phantoms of mentalization, being created 
by consciousness and thought; all worldly realms are phantoms of acts 
and conditioning, being created by discrimination; all pain and pleasure 
are phantoms of delusion, being produced by arbitrary clinging; all 
worlds are phantoms of unreal phenomena, being made apparent by 
verbalization; all afflictions arc phantoms of discrimination, being 



874 


The Flower Ornament Scripture 


created by thoughts. There is also the phantom of pure pacification, 
being manifested by nondiscrimination; the phantom of not changing 
through time, because of the equality of the uncreate; the phantom of 
enlightening beings’ willpower, because of their extensive practices; the 
phantom of buddhas’ great compassion, based on expedient demonstra- 
tions; the phantoms of means of teaching, being expounded by wisdom, 
expertise, and intellectual powers. 

“Thus do enlightening beings know mundane and transmundane 
phantoms; they know them by direct experience, with extensive knowl- 
edge, boundless knowledge, factual knowledge, independent knowl- 
edge, true knowledge, incapable of being overturned by false views, 
going along with the events of the world without loss or corruption. 

“Just as a phantom does not arise from the mind or from mental 
states, does not arise from action, does not experience consequences, is 
not born in the world, does not die in the world, cannot be pursued, 
cannot be grasped or touched, is not long-lasting, is not momentary, is 
not acting in the world, is not apart from the world, is not bound to one 
location, is not ubiquitous, is not finite, is not infinite, does not weary or 
rest, is not unwearying or unceasing, not ordinary, not holy, not defiled, 
not pure, not born, not dead, not wise, not foolish, not seen, not unseen, 
not based in the world, not entering the reality realm, not clever, not 
dull, not grasping, not nongrasping, not birth and death, not nirvana, 
not existent, not nonexistent, in the same way do enlightening beings 
course through the world by skill in means, cultivating the path of en- 
lightening beings, knowing worldly phenomena, multiplying their 
bodies for phantomlike travel, not clinging to the world, not attached to 
their own bodies, not conceptualizing anything in the world or them- 
selves, not dwelling in the world, not leaving the world, not dwelling 
on things, not aloof from things. Because of their fundamental vow they 
do not abandon a single sentient being, they do not guide only a few 
sentient beings, they do not discriminate things yet are not indiscrimi- 
nate. They know the nature of things has no coming or going, and though 
they have no existence, they fulfill the Buddha teachings, knowing 
everything is like a phantom, neither existent nor nonexistent. 

“When great enlightening beings thus abide in acceptance of being 
phantomlike, they are able to fulfill the path of enlightenment of all 
buddhas and benefit living beings. This is called enlightening beings’ 
acceptance of being phantomlike: when great enlightening beings achieve 
this acceptance, like magicians, everything they do is phantomlike. They 
do not dwell on anything in any buddha-land, do not cling to the world, 
tirelessly proceed toward enlightenment without producing false ideas 
about the Buddha teachings, cultivate the practices of enlightening 
beings, and get rid of delusion. Though they have no body, yet they 
manifest all bodies; though they have no abode, yet they abide in myriad 
buddha-lands; though they have no form, yet they manifest myriad 
forms; though they do not cling to ultimate truth, yet they clearly per- 
ceive the essential nature of things, impartially and completely. 



The Ten Acceptances 


875 


“These great enlightening beings, not relying on anything, are called 
liberated; having shed all errors, they are called disciplined; entering the 
congregations of all buddhas everywhere without moving, they are 
called masters of spiritual power; well versed in the truth of nonorigina- 
tion, they are called unregressing; imbued with all powers, which even 
mountains cannot impede, they are called unobstructed. 

“What is great enlightening beings’ acceptance of being spacelike? 
These great enlightening beings understand that all phenomena are like 
space because they are signless; all worlds are like space because they have 
no origin; all things are like space because they are nondual; all actions of 
sentient beings are like space because they have no course; all buddhas are 
like space because they have no discrimination; all buddhas’ powers are 
like space because they have no distinctions; all meditation concentra- 
tions are like space because of equality of past, present, and future; all the 
principles the buddhas teach are like space because they cannot be ex- 
plained in words; all buddha-bodies are like space because they have no 
attachment and no obstruction. In this way enlightening beings, by 
means of the device of being spacelike, comprehend that all things have 
no existence. 

“When great enlightening beings comprehend all things by the 
knowledge that recognizes and accepts their spacelike nature, they 
acquire spacelike bodies, spacelike physical action, spacelike speech, 
spacelike minds, and spacelike mental action. Just as space, the harbor 
of all things, is not born and does not perish, so also are all the bodies 
of realities of great enlightening beings unborn and imperishable. Just 
as space is indestructible, similarly are the powers of knowledge of great 
enlightening beings indestructible; just as all worlds rest in space while 
space rests on nothing, similarly all true teachings rest on great enlighten- 
ing beings while they rest on nothing. Just as space, without any origin 
or destruction, can hold the origin and destruction of all worlds, similarly 
great enlightening beings, without aim or attainment, can show aim and 
attainment, causing all worldlings to cultivate purity. Just as space, with- 
out direction or angles, can manifest innumerable directions and angles, 
similarly great enlightening beings, without actions or consequences, are 
able to show all kinds of actions and consequences. Just as space is not 
walking or standing yet can reveal all kinds of postures and movements, 
similarly great enlightening beings are not walking or standing yet can 
differentiate all movements. Just as space is not form and not not form, 
yet can reveal all kinds of forms, similarly great enlightening beings are 
not mundane corporeality or transmundane corporeality, yet can mani- 
fest all forms. Just as space is not old or new, yet can perdure, revealing 
all things, similarly great enlightening beings are not ancient or recent, 
but can perdure, revealing the practices carried out by enlightening 
beings. Just as space is not clean or dirty, yet is not apart from cleanness 
and pollution, similarly great enlightening beings are not obstructed or 
unobstructed, yet are not apart from obstruction and nonobstruction. 
Just as all worlds appear to space while space does not appear to all 



876 The Flower Ornament Scripture 

worlds, similarly all things appear to great enlightening beings while 
great enlightening beings do not appear to all things. Just as space pene- 
trates everywhere, without boundaries, similarly great enlightening 
beings penetrate all things, yet their minds have no boundaries. 

“Why is this? Because enlightening beings’ doings are like space. 
That is to say, all their practices, all their purifications, and all their 
accomplishments are all impartial, of one substance, one flavor, one 
essence, of the same measure as space, pure and all-pervasive. Thus do 
they witness and know all things without fabricated notions of things, 
purify all buddha-lands, perfect all supporting bodies, comprehend all 
realms without confusion, embody all powers, which are indestructible, 
fulfill all virtues, which are boundless, arrive at the realm of all profound 
truths, master the paths of all ways of transcendence, sit on all adaman- 
tine seats of enlightenment everywhere, utter all voices adapting to all 
species, and operate the cycles of the Teaching for all worlds according 
to proper timing. This is called great enlightening beings’ acceptance of 
being spacelike. 

“When great enlightening beings attain these acceptances, they acquire 
a body that does not come from anywhere because it does not go any- 
where; they acquire a birthless body, having no extinction; they acquire 
a motionless body, having no disintegration; they acquire an insubstan- 
tial body, being beyond falsehood; they acquire a uniform body, being 
formless; they acquire an infinite body, the power of buddhahood being 
infinite; they acquire an impartial body, being the same characteristic of 
Thusness; they acquire an undifferentiated body, seeing past, present, 
and future as equal; they acquire a body that reaches everywhere, their 
pure eye perceiving equally, without obstruction; they acquire a body 
free from the realm of desire, knowing that all phenomena neither form 
nor dissolve; they acquire a body as boundless as space, their store of 
virtue being as inexhaustible as space; they acquire a body of endless 
knowledge of the equality of the nature of things, knowing the forms 
of all things are one form and their nature is natureless, like space; they 
acquire a body of infinite, unobstructed sound, being unopposed and 
unobstructed like space; they acquire a body of pure action of enlighten- 
ing beings endowed with all skills, being unhindered in all places, like 
space; they acquire a body of continuity of succession of the oceans of all 
Buddha teachings, because like space they cannot be brought to an end; 
they acquire a body manifesting infinite buddha-lands within all buddha- 
lands, being free from greed and attachment, unbounded as space; they 
acquire a body ceaselessly manifesting all aspects of miraculous power, 
being boundless as the sky and ocean; they acquire a body of indestruc- 
tible durable strength, sustaining all worlds like space; they acquire a 
body with all senses clear and sharp, indestructible as adamant, because 
like space they cannot be burned by the fires that end an eon; they acquire 
a body of power to hold all worlds, their power of knowledge being like 
space. 



The Ten Acceptances 


877 


“These are called the ten acceptances of enlightening beings.” 

Then the great enlightening being Universally Good, in order to 
restate this teaching, spoke these verses: 

Just as people of the world 
Hearing of a mine ofjewels 
Become glad at heart 
Because they can obtain them. 

So enlightening beings. 

Endowed with great wisdom, 

Hearing the buddhas' teaching, 

The most profound character of nullity, 

Become calm at heart 
When they hear this teaching. 

They are not startled or frightened, 

Nor are they overawed; 

Great beings seeking enlightenment, 

Hearing this grandiose message, 

Minds pure, able to accept, 

Have no doubt about it. 

Thinking to themselves that by hearing this 
Exceedingly profound and subtle teaching 
They will become omniscient 
Guides of heaven and earth, 

Enlightening beings, hearing this message, 

Are very glad at heart. 

Producing steadfast determination, 

Vowing to seek the buddhas’ truths, 

Because they incline to enlightenment 
Their minds are gradually tamed. 

It causes their faith to grow, 

Not repudiating truth — 

Therefore, hearing this message. 

Their minds are able to accept it. 

Immutable, stable, 

They cultivate enlightening practice; 

In their quest for enlightenment. 

They proceed wholeheartedly toward that path. 

Diligent, vigorous, never turning back, 

They do not cast off the yoke of virtues. 



878 


The Flower Ornament Scripture 


Because they seek enlightenment. 

Their minds are without fear; 

Hearing the truth, they become yet braver 

And serve the buddhas, gaining rapport with them. 

As someone of great fortune 
Who has found a treasure of gold 
Makes whatever ornaments 
Are suitable to wear, 

So do enlightening beings, 

Hearing this most profound doctrine, 

Think and increase the ocean of knowledge. 

Thereby cultivating conformity to the teaching. 

The existence of things they know accordingly, 

The nonexistence of things they also know accordingly; 
As the truth of the teaching is thus, 

Thus do they know all things. 

Achieving a pure mind. 

Thoroughly clear, full of joy. 

They know things arise from conditions 
And vigorously cultivate practice; 

They see all things impartially 

And comprehend their inherent nature. 

Not straying from the Buddha’s teaching, 

They are aware of all things; 

Their determination is always firm 
As they purify enlightenment. 

Immovable as mountains, 

Single-mindedly seeking true awakening, 

With a mind inspired to effort 

They also cultivate the path of concentration, 

Practicing diligently for countless eons, 

With never any regression or digression. 

The principles enlightening beings enter 
Are the sphere of action of buddhas; 

Able to know them thoroughly. 

Their minds without aversion or sloth, 

As the Peerless One teaches, 

They look upon things impartially. 

Without impartial acceptance 

None can attain equammous knowledge; 



The Ten Acceptances 


879 


Following the Buddha's teaching, 

They accomplish this facet of acceptance; 

They know things as they are 
Yet have no notion of things. 

All the gods 

Of the thirty-three heavens 
Eat from the same vessel 
Yet their food is not the same: 

The various foods they eat 

Do not come from the ten directions — 

They spontaneously appear in the vessel 
According to the actions of the gods. 

In the same way do enlightening beings 
Observe all phenomena 
As arising from conditions — 

Having no origin, they have no destruction; 
Having no destruction, they have no extinction; 
If there is no extinction, there is no defilement. 

In the changing things of the world 
They know there is no change; 

There being no change, there is no location, 
And no location means nullity. 

Their minds without attachment. 

They vow to liberate all the living, 

Thinking only of the Buddha Way, 

Never distracted or perturbed, 

Ever with compassionate will 
Acting expediently in the world. 

Diligently seeking the ten powers. 

They are in the world without lingering; 
Without coming or going, 

They expediently teach the truth. 

These acceptances are supreme. 

Comprehending truth without end, 

Entering the cosmos of reality. 

Yet actually without entering anywhere. 

Enlightening beings abiding in these acceptances 
See the buddhas everywhere 
Simultaneously giving them directions — 

This is called getting the joy of buddhahood. 



880 


The Flower Ornament Scripture 


They comprehend the nullity and purity 
Of all things of all times, 

Yet can influence sentient beings 
Into the path of virtue. 

The various things of the world 
Are all illusory; 

If one can know this is so, 

One’s mind will be unshakable. 

All acts are born from mind. 

Therefore it is said mind is like magic: 

If one gets rid of this false imagination. 

One extinguishes all paths of existence. 

Just as a skillful magician 
Causes forms to appear, 

Causing the masses to crave them in vain, 

While they ultimately get nothing, 

So also is the world — 

All in it is illusion, 

Without essence or origin. 

Yet appearing variously. 

Liberating living beings, 

Letting them know things are illusory, 

Living beings, too, are not other than illusion — 

On comprehending illusion, there are no “living beings.” 

Living beings and lands. 

All things there are in all times, 

In the same way, without exception, 

Are all illusory. 

Making illusory forms of men and women, 

Elephants, horses, cattle, and sheep, 

Houses, ponds, springs, and such, 

Gardens, groves, flowers, and fruits. 

Illusory things have no awareness 
And also have no abode; 

Ultimately of the character of nullity. 

They only appear according to imagination. 

Enlightening beings are able to see 
Things of the world this way — 

All things, existent and nonexistent, 



The Ten Acceptances 


881 


They realize are illusions; 

Living beings and lands 
Are made by various acts. 

Entering the realm of illusion, 

They have no attachment therein; 

Thus attaining skillfulness. 

They are tranquil, free from folly. 

In the state of nonobstruction 
Manifesting great power everywhere, 

The courageous offspring of Buddha 
Accordingly enter the sublime Teaching, 

Accurately perceiving all conceptions 
As wrapping up the world in their mesh. 

The conceptions like mirages 
Causing beings to misunderstand. 

Enlightening beings, knowing conceptions well, 

Get rid of all delusions. 

Living beings, each different, 

Are not the same in form and type; 

Enlightening beings understand these are all conceptions, 
All without true reality. 

All beings in the ten directions 
Are shrouded by conceptions; 

If they would give up erroneous views. 

They would end their conceptions of the world. 

The world is like a mirage. 

Differentiated because of conceptions; 

Knowing the world is an ideation, 

One is freed from delusion of thought, view, and mind. 

Just as a mirage in the heat 
People think is water. 

Yet the water does not exist 
And the wise should not seek it. 

The same is true of sentient beings: 

Worldly states are all nonexistent. 

Like mirages, existing in the perception — 

This is the realm of the unobstructed mind. 

If one detaches from conceptions 
One will get rid of false descriptions, 



882 


The Flower Ornament Scripture 


Liberating all the ignorant 
Who are attached to ideas. 

Avoiding pride and conceit, 

Eliminating conceptions of the world. 

Dwelling on the point of extinction and infinity, 
This is enlightening beings’ method. 

Enlightening beings realize things of the world 
Are all like dreams, 

Neither having nor lacking location, 

Eternally null in essence. 

All things have no discrimination; 

Like dreams, they are not different from mind — 
The worlds of past, present, and future 
Are all like this. 

The substance of dreams has no birth or destruction 
And also has no location. 

The three worlds are all like this — 

Those who see this are freed in mind. 

Dreams are not in the world, 

Nor are they unworldly: 

Not discriminating these two. 

One enters the stage of acceptance. 

Just like seeing in dreams 
Various different forms, 

So also is the world 
No different from a dream. 

Those in dream-concentration 
Realize all in the world is like a dream, 

Not the same and not different. 

Not one and not various. 

The acts of beings and lands. 

Polluted and pure, 

They understand all 
Are equal to dreams. 

The practices of enlightening beings 

As well as their great vows 

They understand are all like dreams, 

No different from the world. 



The Ten Acceptances 


883 


Realizing the world is empty, 

They do not destroy the things of the world. 
Like long, short, and such forms, 

As seen in a dream. 

This is called acceptance of the dreamlike; 
Understanding things of the world by this, 
One swiftly attains unhindered wisdom 
To liberate sentient beings. 

Cultivating such practice 
Produces broad understanding. 

Knowing well the nature of things. 

Without mental attachment to things. 

All the various sounds and voices 
Of all realms of the world 
Are not internal or external: 

Realizing all are like echoes, 

Like hearing all kinds of echoes, 

The mind doesn’t discriminate. 

When enlightening beings hear sounds 
Their minds are also like this; 

Looking to the buddhas 

And listening to the sound of their teachings, 
Their discourses without number, 

Though they hear, they are not attached. 

As echoes come from nowhere, 

So do the voices they hear; 

Yet they can distinguish the principles 
And not violate or mistake them. 

They understand utterances 

While not discriminating among voices; 

Knowing all voices are empty and null. 

They broadcast pure, clear sounds. 

Understanding truth is not in words, 

They enter the wordless realm, 

Yet can explain in words, 

Like echoes filling the world. 

They know the ways of speech 
And are vocally well equipped; 



884 


The Flower Ornament Scripture 


While knowing the nature of sound is null. 
They speak the language of the world. 

According to the voice of the world 
They show the same differentiations, 

Their voice pervading everywhere 
Awakening living beings. 

Enlightening beings, attaining this acceptance, 
Influence the world with a pure message, 
Skillfully explaining past, present, and future. 
Without attachment to the world. 

Because they want to help the world. 

They single-mindedly seek enlightenment, 
While always entering the nature of things 
Without discriminatory thought therein. 

They see all worlds 

To be null, devoid of intrinsic nature, 

Yet always cultivate practice intently 
In order to benefit beings. 

Not dwelling in the world, 

Not leaving the world, 

They do not rely on anything in the world — 
Reliance cannot be found. 

They know the nature of the world 
And are not attached to that nature; 

While they do not rely on beings, 

They teach beings to transcend. 

They know the inherent nature 
Of everything in the world; 

Understanding things are not dual, 

They still have no attachment to nonduality. 

Their minds are not apart from the world. 
Nor do they dwell on the world; 

It is not outside the world 
That they cultivate all-knowledge. 

Just as reflections in water 
Are not inside or outside. 

Enlightening beings seeking enlightenment 



The Ten Acceptances 


885 


Know the world is not the world: 

They do not dwell in or leave the world, 
Because the world is inexplicable; 

And they are not inside or outside. 
Appearing in the world like reflections. 

Entering this profound truth, 

They are thoroughly purified; 

Not giving up their original vow, 

They are radiant lamps of wisdom. 

Worlds without bound 

Their knowledge enters, all equally; 

Edifying beings everywhere. 

They cause them to give up attachments. 

Contemplating the most profound truth, 
Aiding living beings. 

Henceforth they enter into knowledge 
And cultivate all its ways. 

Enlightening beings examine all things, 
Clearly realize all are like phantoms. 

And carry out phantomlike practice, 

Never giving it up. 

Conforming to phantomlike nature, 

They practice the way of enlightenment; 

All things are like phantoms. 

And so is enlightening beings’ practice. 

All worldly realms 

And infinite acts 

Are equally phantomlike, 

Ultimately resting in nullity. 

The buddhas of all times 
Are all like phantoms too; 

Originally vowing to perform certain deeds. 
They metamorphose into buddhas. 

Buddh as liberate phantom beings 
By great kindness and compassion; 

The liberation is also phantomlike; 

By phantom power they teach them. 



886 


The Flower Ornament Scripture 


Knowing the world is all phantomlike, 

They do not discriminate worldly realms; 
Phantom phenomena, various, different. 

All come from differences of action. 

Cultivating enlightening practices. 

Adorning phantom treasuries. 

With arrays of infinite goodness 

They make the world according to deeds. 

Phantomlike things are beyond conception, 

And they do not conceptualize things; 

Both things and concepts are null and void — 
Such is enlightening beings’ practice. 

The sea of phantoms understood by knowledge, 
The phantom nature stamps the world; 
Phantoms are not things born and perishing — 
The same is true of knowledge. 

The tenth acceptance clearly sees 
Sentient beings and phenomena 
Are null and void in essence, 

Like space, with no location. 

Attaining this spacelike knowledge. 

One is forever free from grasping and clinging; 
Like space, it has no variation 
And is unobstructed in the world. 

Achievement of acceptance of being like space 
Is, like space, inexhaustible: 

Objects are like space, 

Yet one does not think of them as space. 

Space has no intrinsic nature. 

And yet it is not nothingness. 

But has no variation — 

The power of knowledge is also like this. 

Space has no beginning, 

No middle, and no end; 

Its measure cannot be found — 

Enlightening beings’ knowledge is also thus. 

Thus observing the nature of things, 

All like space, 



The Ten Acceptances 


887 


With no origin or destruction, 

Is the attainment of enlightening beings: 

Themselves abiding in the principle of being spacelike. 
They also explain it to others, 

Conquering all demons — 

This is the method of the acceptances. 

The distinctions of features of the world 
Are empty, without any marks; 

Entering into signlessness, 

All signs are equal. 

By one single means 
They enter all worlds: 

That is knowing that all things in all times 
Are in essence equal to space. 

Knowledge and voice 

And the enlightening beings’ body 

Are in essence like space — 

All are quiescent and void. 

These ten acceptances 

Are cultivated by offspring of buddhas; 

Their minds rest at peace. 

And they explain them to others. 

Learning them well. 

They develop great power; 

The powers of truth and knowledge 
Become means to enlightenment. 

Arriving at these acceptances, 

They achieve unobstructed knowledge 
Transcending the masses 

And turn the unexcelled wheel of the Teaching. 

The great practices they carry out 
Are beyond measure — 

Only the ocean of knowledge of the Tamer 
Can know them in detail. 

Giving up their egos to cultivate practice. 

They plunge into the profound nature of reality; 

Their minds always dwelling on pure truths. 

These they give to others. 



888 


The Flower Ornament Scripture 


The number of living beings 
And atoms in lands may be known, 

But no limit can be ascertained 
To the virtues of enlightening beings. 

Enlightening beings are able to accomplish 
These ten acceptances; 

Their wisdom and their conduct 
No sentient beings can fathom. 




BOOK THIRTY 

The Incalculable 


At that time the enlightening being Mind King said to the Buddha, 
“World Honored One, the buddhas speak of incalculable, measureless, 
boundless, incomparable, innumerable, unaccountable, unthinkable, 
immeasurable, unspeakable, untold numbers — what are these?” 

The Buddha said, “It is good that you ask the Buddha, the Truly En- 
lightened One, in order to have the beings of the world penetrate the 
meaning of the numbers known to the Buddha. Listen carefully and 
think well about this; I will explain for you.” Then the enlightening 
being Mind King willingly received the teaching. The Buddha said, 
“Ten to the tenth power times ten to the tenth power equals ten to the 
twentieth power; ten to the twentieth power times ten to the twentieth 
power equals ten to the fortieth power; ten to the fortieth power times 
ten to the fortieth power equals ten to the eightieth power; ten to the 
eightieth power times ten to the eightieth power equals ten to the power 
of 160; ten to the power of 160 squared equals ten to the power of 320; 
ten to the power of 320 squared equals ten to the power of 640; ten to the 
power of 640 squared equals ten to the power of 1,280; ten to the power 
of 1 ,280 squared equals ten to the power of 2,560; that squared equals ten 
to the power of 5,120; that squared equals ten to the power of 10,240; 
that squared equals ten to the power of 20,480; that squared is ten to 
the power of 40,960; that squared is ten to the power of 81,920; that 
squared is ten to the power of 163,840; that squared is ten to the power 
of 327,680; that squared is ten to the power of 655,360; that squared is ten 
to the power of 1,311,720; that squared is ten to the power of 2,623,540; 
that squared is ten to the power of 5,247,080; that squared is ten to the 
power of 10,494,160; that squared is ten to the power of 20,988,320; that 
squared is ten to the power of 41,976,640; that squared is ten to the 
power of 83,953,280; that squared is ten to the power of 167,906,560; 
that squared is ten to the power of 335,813,120; that squared is ten to the 
power of 671,626,240; that squared is ten to the power of 1,343,252,480; 
that squared is ten to the power of 2,686,504,960; that squared is ten 
to the power of 5,373,009,920; that squared is ten to the power of 
10,746,019,840; that squared is ten to the power of 21,492,039,680; 


889 


890 


The Flower Ornament Scripture 


that squared is ten to the power of 42,984,079,360; that squared is ten 
to the power of 85,968,158,720; that squared is ten to the power of 
171,936,317,440; that squared is ten to the power of 343,872,634,880; 
that squared is ten to the power of 687,745,269,760; that squared is ten 
to the power of 1,375,490,539,520; that squared is ten to the power of 
2,750,981 ,079,040; that squared is ten to the power of 5,501 ,962,158,080; 
that squared is ten to the power of 11,003,924,316,160; that squared 
is ten to the power of 22,007,848,632,320; that squared is ten to the 
power of 44,015,697,264,640; that squared is ten to the power of 
88,031,394,529,280; that squared is ten to the power of 176,062, 
789,058,560; that squared is ten to the power of 352,125,578,117,120; 
that squared is ten to the power of 704,251,156,234,240; that squared is 
ten to the power of 1,408,502,302,468,480; that squared is ten to the 
power of 2,817,004,604,936,960; that squared is ten to the power of 
5,634,009,209,893,920; that squared is ten to the power of 11,268,018, 
419,747,840; that squared is ten to the power of 22,536,036,839,495,680; 
that squared is ten to the power of 45,072,073,678,991,360; that squared 
is ten to the power of 90,144,147,357,982,720; that squared is ten to the 
power of 180,288,294,715,965,440; that squared is ten to the power of 
360,576,589,431,930,880; that squared is ten to the power of 721,153, 
178,863,861,760; that squared is ten to the power of 1,442,306,357, 
727,723,520; that squared is ten to the power of 2,884,612,715,455, 
447,040; that squared is ten to the power of 5,769,225,430,910,894,080; 
that squared is ten to the power of 11,538,450,861,821,788,160; that 
squared is ten to the power of 23,076,901 ,773,643,576,320; that squared 
is ten to the power of 46,153,803,447,287,152,640; that squared is ten 
to the power of 92,307,606,894,574,305,280; that squared is ten to the 
power of 184,615,213,789,148,610,560; that squared is ten to the power 
of 369,230,427,578,297,221,120; that squared is ten to the power of 
738,460,895,156,594,442,240; that squared is ten to the power of 1,476, 
921,790,313,188,884,480; that squared is ten to the power of 2,953, 

843,580,626,377,768,960; that squared is ten to the power of 5,907, 

687,161,252,755,537,920; that squared is ten to the power of 11,815, 

374,322,505,511,065,840; that squared is ten to the power of 23,630, 

748,645,011,022,131,680; that squared is ten to the power of 42,261, 

497,290,022,044,263,360; that squared is ten to the power of 94,522,994, 
580,044,088,526,720; that squared is ten to the power of 189,045,989, 

160,088,177,053,520; that squared is ten to the power of 378,091,978, 

320,176,354,107,040; that squared is ten to the power of 756,183,956, 

640,352,708,214,080; that squared is ten to the power of 1,512,367, 

913,280,705,416,428,160; that squared is ten to the power of 3,024, 
735,826,561,410,832,856,220; that squared is ten to the power of 6,049, 
71,653,122,821,665,712,640; that squared is ten to the power of 12, 
98,943,306,245,643,331,425,280; that squared is ten to the power of 
24,197,886,612,491,286,462,850,560; that squared is ten to the power 



The Incalculable 


891 


of 48,395,773,224,982,672,925,701,120; that squared is ten to the power 
of 96,791 ,546,449,965,145,831 ,402,340; that squared is ten to the power 
of 193,583,092,899,930,291,662,804,480; that squared is ten to the 
power of 387,166,185,799,860,583,325,608,960; that squared is ten to 
the power of 774,332,371,599,721,166,651,217,920; that squared is ten 
to the power of 1,548,664,743,199,442,333,302,635,840; that squared 
is ten to the power of 3,097,329,486,398,884,666,605,271,680; that 
squared is ten to the power of 6,194,658,972,797,769,333,210,543,360; 
that squared is ten to the power of 12,389,317,945,595,538,666,421, 
086,720; that squared is ten to the power of 24,778,635,891,191,077, 
332,842,173,440; that squared is ten to the power of 49,557,271,782, 
382,154,665,686,346,880; that squared is ten of the power of 99,114, 
543,564,764,309,331,372,693,760; that squared is ten to the power of 
198,229,087,129,528,618,662,745,387,520; that squared is ten to the 
power of 396,458,174,259,057,237,325,490,775,040; that squared is ten 
to the power of 792,916,348,518,1 14,474,650,981 ,550,080; that squared 
is ten to the power of 1 ,585,832,697,036,228,949,301 ,963,100,160; that 
squared is ten to the power of 3,171,665,394,072,457,898,603,926,200, 
320; that squared is ten to the power of 6,343,330,788,144,915,797, 
207,852,400,640; that squared is ten to the power of 12,686,661,576, 
289,831,594,415,704,801,280; that squared is ten to the power of 25, 
373,323,152,579,663,188,831,409,602,560; that squared is ten to the 
power of 50,746,646,305,159,326,377,662,819,205,120; that squared is 
ten to the power of 101 ,493,292,610,318,652,755,325,638,410,240; that 
squared is an incalculable; an incalculable to the fourth power is a 
measureless; a measureless to the fourth power is a boundless; a bound- 
less to the fourth power is an incomparable; an incomparable to the 
fourth power is an innumerable; an innumerable to the fourth power 
is an unaccountable; an unaccountable to the fourth power is an un- 
thinkable; an unthinkable to the fourth power is an immeasurable; an 
immeasurable to the fourth power is an unspeakable; an unspeakable 
to the fourth power is an untold, which is unspeakably unspeakable; an 
untold multiplied by itself is a square untold.” 

Then the Buddha spoke these verses to the enlightening being Mind 
King: 


Untold unspeakables 
Fill all unspeakables; 

In unspeakable eons 

Explanation of the unspeakable cannot be finished. 

If untold buddha-lands are reduced to atoms, 

In one atom are untold lands. 

And as in one, 

So in each. 



892 


The Flower Ornament Scripture 


The atoms to which these buddha-lands are reduced in an instant 
are unspeakable, 

And so are the atoms of continuous reduction moment to 
moment 

Going on for untold eons; 

These atoms contain lands unspeakably many. 

And the atoms in these lands are even harder to tell of. 

Counting this way for unspeakable eons, 

Using unspeakable numbers, 

Counting eons by these atoms. 

One atom standing for ten myriad unspeakable numbers of eons. 
If you praise a single Universally Good for that many eons. 

It would still be impossible to exhaust the amount of virtue of 
Universal Good. 

On a point the size of the tip of a single fine hair 
Are unspeakably many Universally Goods; 

The same is true of all points 
All throughout the cosmos. 

The lands on a point the size of a hairtip 
Are measureless, unspeakable; 

So are the lands on every single point 
Throughout the whole of space. 

The lands on those points 

Have innumerable different kinds of abode; 

There are untold lands of different kinds. 

Untold lands of the same kind. 

On untold points of hairtip size 
Are untold pure lands, 

Their various arrays unspeakable, 

Their various wonders unspeakable: 

On each point in them 

Are recited untold buddha-names. 

There being to each and every name 
Untold numbers of buddhas. 

On the body of each buddha 
Appear unspeakably many pores; 

In each of these pores 

They manifest unspeakably many forms. 

The unspeakably many pores 

Each radiate unspeakably many beams of light; 



The Incalculable 


893 


In each of those beams of light 
Appear unspeakably many lotuses; 

In each of those lotuses 
Are unspeakably many petals; 

In each of those petals 

Appear unspeakably many forms; 

In those untold forms 
Also appear untold petals; 

In the petals are untold light rays, 

In the light rays untold forms; 

In each of those untold forms 
Appear untold lights; 

In the lights appear untold moons. 

And the moons also manifest untold moons; 
In each of those untold moons 
Appear untold beams of light; 

In each of those light beams 
Also appear untold suns; 

In each of those untold suns 
Are manifest untold forms; 

And in each of those forms again 
Are manifest untold rays of light; 

In each of those rays of light 
Appear untold lion thrones. 

Each with untold ornaments. 

Each with untold lights, 

With untold beautiful forms in the lights, 
With untold pure lights in the forms; 

In each of those pure lights 
Also appear various subtle lights; 

These lights also radiate various lights, 
Untold, unspeakably many. 

In each of these various lights 
Appear wondrous jewels like mountains; 
The jewels appearing in each light 
Are unspeakably many, untold. 

One of those mountainlike jewels 
Manifests untold lands; 

All of the mountainlike jewels 
Manifest lands like this. 

Reducing one land to atoms, 

The forms in each atom are untold; 

All of the lands atomized, each atom’s forms 
Are unspeakably many, untold. 



894 


The Flou'er Ornament Scripture 


These various forms in atoms 
All produce untold lights; 

In each light appear untold buddhas. 

Untold are each buddha’s discourses, 

In each discourse are untold sublime verses; 

Untold are those who gain understanding on hearing them. 
Untold understandings in each mental instant 
Reveal unspeakably many truths. 

They reveal all future buddhas. 

Externally expounding their teachings, 

Each buddha’s teachings unspeakably many. 

With untold purities of all sorts. 

Uttering unspeakably many subtle voices, 

Turning untold cycles of true teaching, 

In each cycle of teaching 

Expounding unspeakably many scriptures, 

In each scripture 

Defining unspeakably many doctrines, 

In each of those doctrines 

Explaining unspeakably many principles. 

With each of those principles 
Taming untold sentient beings. 

Then again, on a single point 
Buddhas may dwell for untold eons. 

And as on one point, so on all points, 

For the same number of eons, 

The nonobstruction of their minds unspeakable, 

Emanating unspeakably many buddhas, 

Each emanation buddha 

Also manifesting untold emanations. 

The reality bodies of those buddhas are unspeakably many, 
The emanated bodies of those buddhas are unspeakably many, 
Their adornments are unspeakably measureless. 

They travel infinitely through the ten directions, 

Coursing through untold lands, 

Observing untold sentient beings, 

Purifying untold sentient beings. 

Taming untold sentient beings. 

Their embellishments are unspeakable, 

Their masteries are unspeakable, 

Their mystic transformations are unspeakable. 



The Incalculable 


895 


Their spiritual powers are unspeakable. 

Their spheres are unspeakable, 

Their empowerments are unspeakable, 

The worlds they live in are unspeakable. 

Their pure characteristics of reality are unspeakable. 

They deliver untold discourses, 

In each and every discourse 
Expounding untold doctrines. 

In each and every doctrine 
Explaining untold principles, 

Each and every principle 
Containing untold definitions, 

Each and every definition 
Conquering untold beings. 

Unspeakable homogeneous principles, unspeakable homogeneous 
minds. 

Unspeakable heterogeneous principles, unspeakable heterogeneous 
minds, 

Unspeakable heterogeneous faculties, 

Unspeakable heterogeneous languages — 

In every mental moment, wherever they go. 

They tame unspeakable numbers of beings. 

Their occult projections are unspeakable, 

Their miraculous displays are unspeakable; 

The times and ages therein are unspeakable. 

The differentiations therein are unspeakable. 

Enlightening beings can explain them in particular, 

While mathematicians cannot comprehend them; 

The great and small lands on a point, 

Polluted, pure, gross, and subtle. 

All of them unspeakably many. 

Enlightening beings comprehend and can distinguish. 

Reducing a land to atoms, 

Those atoms are measureless, untold; 

Boundless lands, as many as these atoms, 

Are gathered on a single hairtip. 

These lands, unspeakable, 

Are together on a hairtip without crowding; 

Without causing the hairtip to expand, 

Those lands all gather there. 



896 


The Flower Ornament Scripture 


The lands therein 

Retain their original form, without mixup; 

Just as one land does not disorder the others. 

The same is true of all lands. 

The realms in space, without bound, 

All are arrayed on a hairtip; 

These lands on a hairtip 

Enlightening beings can tell of in an instant. 

Into a minute pore 

Untold lands enter in succession; 

The pore can admit those lands. 

But those lands cannot fill the pore. 

The number of eons of their entry is unspeakable, 

The number of eons of their admission is unspeakable; 

The durations of their procession, array, and abiding 
Are all unspeakable eons. 

Thus having taken in and settled these lands. 

Enlightening beings’ spheres are unspeakable; 

Their devices during entry are unspeakable. 

Their deeds after entry are unspeakable. 

The clear comprehensions of their cognitive faculties are 
unspeakable, 

Their journeys in all directions are unspeakable. 

Their vigorous endeavors are unspeakable, 

Their autonomous mystic transfigurations are unspeakable. 

Their meditations are unspeakable. 

Their great vows are unspeakable. 

Their spheres of action are unspeakable. 

All their attainments are unspeakable. 

The purities of their physical actions are unspeakable, 

The purities of their verbal actions are unspeakable. 

The purities of their mental actions are unspeakable. 

The purities of their resolutions are unspeakable. 

The purities of their subtle knowledge are unspeakable. 
The purities of their sublime wisdom are unspeakable. 
Their perceptions of reality are unspeakable. 

Their cessations of doubts are unspeakable. 



The Incalculable 


89 7 


Their escapes from birth and death are unspeakable. 
Their ascents to the absolute state are unspeakable, 

Their deep concentrations are unspeakable. 

Their total comprehensions are unspeakable. 

All sentient beings are unspeakable. 

All buddha-lands are unspeakable. 

Knowledge of sentient beings’ forms is unspeakable, 
Knowledge of their dispositions is unspeakable. 
Knowledge of their deeds and the results is unspeakable. 
Knowledge of their intellects is unspeakable. 

Knowledge of their embodiments is unspeakable. 
Knowledge of their types is unspeakable. 

Knowledge of their species is unspeakable, 

Knowledge of their birthplaces is unspeakable. 
Knowledge of when they are born is unspeakable, 
Knowledge of their having been born is unspeakable. 
Knowledge of their understandings is unspeakable, 
Knowledge of their tendencies is unspeakable, 
Knowledge of their languages is unspeakable, 
Knowledge of their works is unspeakable. 

Enlightening beings with great compassion 
Benefit all worldly beings. 

Manifesting untold bodies everywhere, 

Entering untold buddha-lands, 

Seeing untold enlightening beings. 

Developing untold knowledges, 

Seeking untold teachings. 

Broadcasting untold lessons of buddhas. 

They manifest untold various bodies. 

Traveling to untold lands. 

Showing untold spiritual powers. 

Pervading untold regions. 

Emanating untold bodies in each place. 

Approaching untold buddhas. 

Making untold offerings 
Of untold infinite varieties, 

Untold pure clear jewels, 

Untold beautiful lotus blossoms. 

Untold garlands of the finest scent, 

Offering them to untold enlightened ones, 

Their pure faith untold, 

Supreme resolution untold, 



898 


The Flower Ornament Scripture 


Powerful aspiration untold, 

Honoring untold buddhas. 

They practice untold generosity. 

Their minds in the untold past 
Giving to all who seek, untold. 

Giving all, untold times. 

The purities of their self-control are untold; 

The purities of their minds are untold; 

They eulogize untold buddhas, 

Delight in untold truths. 

They accomplish untold forbearances, 

Their acceptance of nonorigination untold; 

They embody untold tranquillities, 

Dwelling in untold states of peace. 

They exude untold energy. 

Their past determinations untold. 

Their irreversible aspiration untold, 

Their immutable wills untold. 

Their treasuries of all concentrations are untold; 

They examine untold phenomena and principles, 

Stilled in untold concentrations, 

Mastering untold meditations. 

Their attainments of wisdom are untold, 

Their freedoms in concentration are untold, 

Their comprehensions of things are untold, 

Their clear visions of buddhas are untold. 

They cultivate measureless, untold practices, 

Undertake untold far-reaching vows; 

Their profound spheres are untold. 

Their pure means of teaching are untold. 

The power of enlightening beings’ ways is unspeakable, 
The stations of enlightening beings’ ways are unspeakable, 
Their right recollection is unspeakable, 

Their realms of principle and fact are unspeakable. 

They cultivate unspeakably many means of enlightenment, 
They study unspeakably many profound sciences; 



The Incalculable 


899 


Their immeasurable wisdom is unspeakable, 

Their ultimate wisdom is unspeakable. 

Their knowledge of things is unspeakable, 

Their pure cycles of teaching are unspeakable, 

Their great clouds of teachings are unspeakable. 

Their great rain of teaching is unspeakable. 

Their spiritual powers are unspeakably many, 

Their techniques are unspeakably many. 

Their knowledge of empty quiescence is unspeakable, 

The continuity of mental instants is unspeakable. 

Their measureless practices are unspeakable, 

Their constancy instant to instant is unspeakable; 

The oceans of buddha-lands are untold, 

They can go to them all, unspeakably. 

The differences in the lands are untold. 

Their various purities are untold. 

Their different adornments are untold. 

Their boundless forms are untold. 

Their various arrays are untold. 

Their various refinements are untold; 

Pure buddha-lands are unspeakably many, 

Polluted buddha-lands are unspeakably many. 

Knowing sentient beings is unspeakable. 

Knowing their natures is unspeakable. 

Knowing their deeds and rewards is unspeakable. 

Knowing their mentalities is unspeakable. 

Knowing beings’ characters is unspeakable. 

Knowing their understandings and inclinations is unspeakable; 
Their defilement and purity are unspeakable, 

Observing and civilizing them are unspeakable. 

Transforming powers are unspeakable; 

Manifesting various bodies, untold, 

Cultivating untold energy. 

Enlightening beings liberate untold sentient beings. 

They manifest untold mystic transfigurations. 

Emanate untold great beams of light, 



900 


The Flower Ornament Scripture 


With untold various forms, 

And purify untold sentient beings. 

Each of their pores, untold. 

Radiate webs of light, untold, 

The webs of light manifesting untold hues. 

Illumining untold buddha-lands. 

Their courage and fearlessness are untold, 

Their technical skills are untold. 

Taming untold sentient beings. 

Emancipating them from birth and death. 

Their pure deeds are untold. 

Their pure words are untold. 

Their boundless thoughts are untold, 

Their sublime practices are untold. 

They develop untold jewels ofknowledge. 

And enter untold realms of reality. 

Enlightening beings’ mnemonic powers are unutterable. 
They are able to learn inexplicably. 

The voices of the wise are untold, 

The purity of their voices is unspeakable; 

Their accurate awareness of reality is untold, 

Their awakening of sentient beings is untold. 

They embody untold dignified bearing; 

Their pure actions are untold. 

They achieve untold expertise 
And educate untold worldlings. 

The offspring of buddhas are unspeakably many 
And so are their pure, excellent acts. 

They eulogize untold buddhas. 

Their praises inexhaustible, beyond telling. 

The guides of the world are unspeakably many; 

So are their expositions and descriptions. 

Those enlightening beings are unspeakably many, 

Their pure virtues untold. 

Their spheres are unutterable. 

They can remain there indefinitely. 



The Incalculable 


901 


Their knowledge therein untold; 

They live through all ages, which none can ever tell. 

They are gladdened by untold buddhas. 

Their wisdom and equanimity are beyond speech; 

They penetrate untold truths. 

With untold freedom from obstruction amid phenomena. 

Past, present, and future being like space, unspeakable. 

Their knowledge of all times is untold; 

Their comprehension of past, present, and future unutterable, 
They dwell in knowledge beyond speech. 

Their superlative actions are untold, 

Their measureless vows are untold, 

Their pure great vows are untold, 

They accomplish ineffable enlightenment. 

The enlightenment of the buddhas is inexpressible; 

They develop untold knowledge. 

Discern untold principles. 

Know all laws. 

Beautify untold buddha-lands, 

And cultivate untold powers. 

They cultivate practice for an unutterably long time. 

And are ineffably enlightened in a single instant. 

The buddhas’ freedoms are unspeakable, 

Their extensive explanations of truth cannot be recounted. 

Their various spiritual powers are inexplicable, 

They appear in untold worlds; 

Their cycles of pure teaching are ineffable. 

Their courageous ability to teach unspeakable. 

Their various expositions unutterable, 

Their compassion for the world cannot be told. 

Through all eons, unspeakably many. 

They praise untold merits and virtues; 

While unspeakable eons may end, 

Those untold virtues cannot be exhausted. 

Untold enlightened ones 

With untold tongues 

Praise the untold virtues of buddhas, 

Impossible to exhaust in untold eons. 



902 


The Flower Ornament Scripture 


The living beings in the ten directions 
All attain enlightenment at once; 

Therein one buddha can manifest to all 
Untold embodiments, 

Each of these untold bodies 
Manifesting untold heads, 

Each of these untold heads 
Manifesting untold tongues. 

Each of the untold tongues 
Manifesting untold voices, 

Each of the untold voices 
Remaining for untold eons. 

As is one, so are all buddhas; 

As one body, so all bodies; 

As one head, so all heads; 

As one tongue, so all tongues; 

As one voice, so all voices. 

Ever praising the enlightened for untold eons; 

The untold eons may end, 

But praise of enlightened virtues cannot be exhausted. 

In a single atom there can be 
Untold lotus worlds; 

In each lotus world 

Are untold Chief of Goodness Buddhas, 

Pervading the entire cosmos 
And every atom therein. 

Worlds, becoming, subsisting, and decaying, 

Are measureless, unspeakable in number; 

The point of a single atom is boundless, 

Containing measureless lands therein. 

The differentiations of the ten directions are unutterable, 
The arrays of the oceans of worlds cannot be all told of; 
In each land are buddhas 
With life spans of unspeakable eons. 

Those buddhas’ deeds cannot be recounted, 

Their profound teachings are unutterable, 

Their great spiritual powers are ineffable, 

Their unimpeded knowledge is inexpressible. 

They enter into a point, 

The events at that point untold; 



The Incalculable 


903 


They achieve the ten powers, unspeakable, 

And awaken to ineffable enlightenment. 

Entering untold realms of pure principle, 

They gain untold treasuries of deep knowledge: 

Various numerical measurements, untold, 

They comprehend, all, as they are; 

Various physical measurements, untold. 

They completely master; 

Various concentrations, untold, 

They can pass eons in, each one. 

In the presence of untold buddhas. 

The purifications they practice are untold; 

They attain unutterable mental freedoms 

And journey in all directions, beyond the power of speech. 

The manifestations of their spiritual powers are untold, 
Their spheres of action are boundless, ineffable; 

They go to untold lands 

And understand untold buddhas. 

Their vigor and courage are unspeakable. 

Their knowledge and comprehension unutterable. 

They do not act on rules, nor do they not act on them. 
Their penetration of realms of objects is infinite. 

For unreckonable vast eons 

They travel constantly through the ten directions, infinitely. 
Their knowledge of enlightening means is infinite, 

Their knowledge of truth is infinite. 

Their knowledge of spiritual powers is infinite. 

Their miracles in each mental instant are infinite. 

They comprehend infinitely each one 
Of the infinite buddhas’ teachings; 

They can realize enlightenment at once 
Or can enter realization at various times. 

The buddha-lands on a hairtip are infinite. 

The buddha-lands in an atom are infinite; 

They can go to all these buddha-lands 
And see the infinite buddhas. 

They realize one truth infinitely. 

And enter the infinite line of buddhas. 



904 


The Flower Ornament Scripture 


The buddhas’ lands are infinite — 

They can travel to all and attain enlightenment. 

The lands, beings, and buddhas 

Have infinite distinctions in individuality; 

As such, past, present, and future worlds are boundless: 
Enlightening beings can see them all. 




BOOK THIRTY-ONE 

Life Span 


Then the enlightening being Mind King, in the congregation, 
said to all the enlightening beings, “Offspring of Buddha, one eon 
in this world Endurance, the field of Shakyamuni Buddha, is a day 
and a night in the world Bliss, the field of Amitabha Buddha; one 
eon in the world of Bliss is a day and night in the world Vestment 
Banner, the field of the Buddha Adamant; one eon in the world 
Vestment Banner is a day and night in the world Wheel of Speech 
Which Does Not Roll Back, the field of the Buddha Lotus Blos- 
soms of Sublime Light Blooming; one eon in the world Wheel of 
Speech Which Does Not Roll Back is a day and night in the world 
Lree from Defilement, the field of the Buddha Banner of Truth; an 
eon in the world free from Defilement is a day and night in the 
world Good Lamp, the field of the Buddha Lion; an eon in the 
world Good Lamp is a day and night in the world Subtle Light, the 
field of the Buddha Treasury of Light; an eon in the world Subtle 
Light is a day and night in the world Hard to Surpass, the field 
of the Buddha Blooming Lotus of Light of Truth; an eon in the 
world Hard to Surpass is a day and night in the world Adorning 
Wisdom, the field of the Buddha Light of All Spiritual Powers; 
an eon in the world Adorning Wisdom is a day and night in the 
world Mirror Light, the field of the Buddha Moon Knowledge: 
this succession goes on past a million zillion worlds; an eon in the 
last of these worlds is a day and a night in the world Supreme 
Lotus, the field of the Buddha Supreme in Goodness, which is 
filled by the enlightening being Universally Good and the great 
enlightening beings engaged in the same practice.” 


905 




BOOK THIRTY-TWO 

Dwelling Places 
of Enlightening Beings 


Then the great enlightening being Mind King said to the enlighten- 
ing beings, “In the east there is a place called Wizard Mountain where 
enlightening beings have lived since ancient times. At present there is an 
enlightening being named Best of Diamonds there with a group of fol- 
lowers, three hundred enlightening beings, always there expounding the 
Teaching. In the south there is a place called Outstanding Peak, where 
enlightening beings have dwelled since ancient times. Now there is an 
enlightening being named Spiritual Wisdom there with a group of fol- 
lowers, five hundred enlightening beings, always there expounding the 
Teaching. In the west there is a place called Diamond Flame Mountain, 
where enlightening beings have lived since ancient times. Now there 
is an enlightening being named Vigorous Fearless Action there with a 
following of three hundred enlightening beings, always expounding the 
Teaching. In the north there is a place called Mass of Fragrance Moun- 
tain, where enlightening beings have lived since ancient times; now there 
is an enlightening being named Musky Elephant there with a following 
of three thousand enlightening beings, always expounding the Teaching. 
In the northeast there is a place called Clear, Cool Mountain, where 
enlightening beings have lived since ancient times; now there is an en- 
lightening being there named Manjushri, with a following of ten thou- 
sand enlightening beings, always expounding the Teaching. In the ocean 
there is a place called Diamond Mountain, where enlightening beings 
have lived since ancient times; now there is an enlightening being named 
Born of Truth there with a following of twelve hundred enlightening 
beings, always expounding the Teaching. In the southeast there is a place 
called Monument Mountain, where enlightening beings have lived since 
ancient times; now there is an enlightening being named Celestial Crown 
there with a following of a thousand enlightening beings, always ex- 
pounding the Teaching. In the southwest there is a place called Moun- 
tain of Light, where enlightening beings have lived since ancient times; 
now there is an enlightening being named Best of Sages there with a fol- 


906 




Dwelling Places of Enlightening Beings 


907 


lowing of three thousand enlightening beings, always expounding the 
Teaching. In the northwest there is a place called Fragrant Breeze Moun- 
tain, where enlightening beings have lived since ancient times; now there 
is an enlightening being named Fragrant Light there with a following of 
five thousand enlightening beings, always expounding the Teaching. 

“In the ocean there is also a dwelling place called Cave of Adorn- 
ments, where enlightening beings have lived since ancient times. South 
of Vaishali there is a dwelling place called Stable Roots, where en- 
lightening beings have stayed since ancient times. In the city of Mathura 
there is a dwelling place called Cave of Satisfaction, where enlightening 
beings have lived since ancient times. In the city of Kuchana there is a 
dwelling place called Seat of the Law, where enlightening beings have 
lived since ancient times. In the city Pure Other Shore there is a dwelling 
place called Mucilinda, where enlightening beings have lived since an- 
cient times. In the state of Maratha there is a dwelling place called Built 
by the Uninhibited Dragon King, where enlightening beings have lived 
since ancient times. In Afghanistan there is a dwelling place called Pro- 
ducing Compassion, where enlightening beings have lived since ancient 
times. In China there is a dwelling place called Cave of Original Man, 
where enlightening beings have lived since ancient times. In Kashgar 
there is a dwelling place called Oxhead Mountain, where enlightening 
beings have lived since ancient times. In Kashmir there is a dwelling 
place called Process, where enlightening beings have lived since ancient 
times. In the city of Increasing Joy there is a dwelling place called Seeing 
a Hundred Million Treasuries of Light, where enlightening beings have 
lived since ancient times. In the state of Gandhara there is a place called 
Shangrila Cavern, where enlightening beings have lived since ancient 
times.” 



BOOK THIRTY-THREE 


Inconceivable 
Qualities of Buddhas 


At t hat time there were in the assembly enlightening beings who were 
thinking, “How are the buddhas’ lands inconceivable? How are the bud- 
dhas’ original vows inconceivable? How are the families of buddhas in- 
conceivable? How are the manifestations of buddhas inconceivable? 
How are the bodies of buddhas inconceivable? How are the voices of 
buddhas inconceivable? How are the knowledge and wisdom of buddhas 
inconceivable? How are the freedoms of buddhas inconceivable? How is 
the nonobstruction of buddhas inconceivable? How is the liberation of 
buddhas inconceivable?” 

The Buddha, knowing what the enlightening beings were thinking, 
used the support of spiritual power, the embrace of knowledge, the 
radiance of light, and the fulfillment of occult force to cause the en- 
lightening being Blue Lotus Blossom Trove to abide in the nonhesitation 
of buddhas, enter the reality realm of buddhas, acquire the mystic power 
and psychic freedom of buddhas, attain the unimpeded, immensely 
broad insight of buddhas, know the succession of all lineages of buddhas, 
and abide by the untold means of buddhas’ teachings. Thereupon that 
enlightening being was able to commune with the unobstructed realm of 
reality, thus was able calmly to sustain profound practice free from im- 
pediments, thus was able to fulfill the great vow of universal good, thus 
was able to know and perceive all aspects of buddhahood. With great 
compassion he observed sentient beings, wishing to cause them to be 
pure and diligent in self-cultivation, to accept and apply all the principles 
of enlightening beings. In a single mental instant he produced enlightened 
knowledge and understood all the inexhaustible means of knowledge, 
his mnemonic command and intellectual powers complete. 

By the power of Buddha he said to the enlightening being Lotus Blos- 
som Calyx, “The buddhas. World Honored Ones, have innumerable 
abodes — the abode of eternity, the abode of great compassion, the abode 
of various bodies performing buddha-work, the abode of cquammously 
turning the wheel of the pure Teaching, the abode of explaining innu- 

908 



Inconceivable Qualities of Buddhas 


909 


merable principles by means of analytic knowledge, the abode of the 
inconceivable qualities of all buddhas, the abode of the sound of purity 
pervading infinite lands, the abode of the inexpressibly profound realm 
of reality, the abode of manifesting all supreme spiritual powers — and 
are able to reveal the ultimate truth that has no barrier. 

“The buddhas have ten things that pervade the infinite cosmos. What 
are these ten? All buddhas have unbounded bodies, with pure forms, 
entering into all states of being without defilement or attachment. All 
buddhas have unbounded, unobstructed eyes that can clearly see all 
things. All buddhas have unbounded, unobstructed ears that can under- 
stand all sounds and utterances. All buddhas have unbounded, unob- 
structed noses that can reach the other shore of freedom of the buddhas. 
All buddhas have universal tongues that utter sublime sounds pervading 
the cosmos. All buddhas have unbounded bodies that appear to sentient 
beings in accord with their minds. All buddhas have unbounded minds 
that dwell on the unobstructed impartial body of reality. All buddhas 
have unbounded, unobstructed liberation, manifesting inexhaustible 
great spiritual powers. All buddhas have unbounded pure worlds, mani- 
festing buddha-lands according to the pleasures of sentient beings, 
replete with infinite adornments, yet without giving rise to any obses- 
sion or attachment to them. All buddhas have unbounded practical un- 
dertakings of enlightening beings, having complete knowledge, spiritual 
freedom, and ability to master all elements of buddhahood. These are the 
ten phenomena of buddhahood that pervade the cosmos without bound, 
which are in the perfectly enlightened ones. 

“The buddhas have ten kinds of instantly creative knowledge. What 
are these ten? All buddhas can, in a single instant, appear to descend from 
heaven in infinite worlds. All buddhas can, in a single instant, manifest 
birth as enlightening beings in infinite worlds. All buddhas can, in a 
single instant, manifest renunciation of the mundane and study of the 
way to liberation in infinite worlds. All buddhas can, in a single instant, 
manifest attainment of true enlightenment under enlightenment trees in 
infinite worlds. All buddhas can, in a single instant, manifest turning the 
wheel of the Teaching in infinite worlds. All buddhas can, in a single 
instant, manifest education of sentient beings and service of the en- 
lightened in infinite worlds. All buddhas can, in a single instant, manifest 
untold variety of buddha-bodies in infinite worlds. All buddhas can, in a 
single instant, manifest all kinds of adornments in infinite worlds, innu- 
merable adornments, the freedoms of the enlightened, and the treasury 
of omniscience. All buddhas can, in a single instant, manifest countless 
pure beings in infinite worlds. All buddhas can, in a single instant, mani- 
fest the buddhas of past, present, and future in infinite worlds, with 
various faculties and characters, various energies, and various practical 
understandings, attaining true enlightenment in the past, present, and 
future. 

“The buddhas have ten kinds of proper timing. What are these ten? 



910 


The Flower Ornament Scripture 


All buddhas develop and mature those with affinity at the appropriate 
time. All buddhas give enlightening beings instructions for the future 
at the proper time. All buddhas show spiritual powers in accord with 
sentient beings’ minds at the proper time. All buddhas show buddha- 
bodies in accord with sentient beings’ understandings at the proper time. 
All buddhas persist in great relinquishment at the proper time. All bud- 
dhas go into inhabited places at the appropriate time. All buddhas receive 
the pure and faithful at the proper time. All buddhas tame evil sentient 
beings at the appropriate time. All buddhas reveal the inconceivable 
occult powers of the enlightened at the proper time. 

“The buddhas have ten peerless inconceivable realms. What are they? 
All buddhas, once sitting, pervade infinite worlds in the ten directions. 
All buddhas, uttering one logical statement, can express all Buddha 
teachings. All buddhas, emanating one light, can illumine all worlds. All 
buddhas, in one body, can manifest all bodies. All buddhas can show all 
worlds in one place. All buddhas can ascertain all things within one 
knowledge without any impediment. All buddhas can travel to all 
worlds in the ten directions in a single moment of thought. All buddhas 
can manifest the infinite spiritual powers of the enlightened in a single 
instant. All buddhas can focus on all the buddhas and sentient beings of 
past, present, and future in a single instant without confusion of mind. 
All buddhas are in one instant essentially the same as all buddhas of past, 
future, and present. 

“The buddhas can produce ten kinds of knowledge. What are they? 
All buddhas know all things have no aim, yet they can produce knowl- 
edge of dedicated undertaking. All buddhas know all things have no 
body, yet they can produce knowledge of pure bodies. All buddhas know 
all things are fundamentally nondual, yet they can produce knowledge 
capable of awareness and understanding. All buddhas know all things 
have no self and no being, yet they can produce knowledge to civilize 
beings. All buddhas know all things fundamentally have no marks, yet 
they can produce knowledge of all marks. All buddhas know all worlds 
have no becoming or decay, yet they can produce knowledge of becom- 
ing and decay. All buddhas know all things have no creation, yet they 
can produce knowledge of the effects of action. All buddhas know all 
things have no verbal explanation, yet they can produce knowledge of 
verbal explanation. All buddhas know all things have no defilement or 
purity, yet they can produce knowledge of defilement and purity. All 
buddhas know all things have no birth or extinction, yet they can pro- 
duce knowledge of birth and extinction. 

“The buddhas have ten kinds of ways of entry into universality. What 
are they? All buddhas have immaculate bodies that penetrate past, pre- 
sent, and future. All buddhas are endowed with three kinds of mastery — 
of diagnosis, prescription, and occult powers — by which they edify 
beings everywhere. All buddhas are endowed with mnemonic powers 
able to receive and hold all Buddha teachings. All buddhas are endowed 



Inconceivable Qualities of Buddhas 


911 


with four special knowledges — of principles, meanings, expressions, and 
elocution — and operate all cycles of pure teaching everywhere. All bud- 
dhas have impartial great compassion and never abandon all sentient 
beings. All buddhas have profound meditation concentration and always 
observe all sentient beings everywhere. All buddhas have roots of good- 
ness beneficial to others, and civilize sentient beings unceasingly. All 
buddhas have unobstructed minds, able to abide calmly in all universes. 
All buddhas have unimpeded spiritual powers and are able to manifest 
the buddhas of past, present, and future in one instant. All buddhas have 
unobstructed intellect, in a single instant defining sets of ages of past, 
present, and future. 

“Buddhas have ten great qualities that are hard to believe in. What are 
they? All buddhas can destroy all demons. All buddhas can overcome all 
false teachers. All buddhas can tame all sentient beings and make them all 
happy. All buddhas can go to all worlds and guide the myriad types of 
beings there. All buddhas can knowingly experience the most profound 
realm of reality. All buddhas can, by means of a nondual body, manifest 
various bodies, filling the world. All buddhas can, with pure voices, pro- 
duce the special knowledges of principle, meaning, expression, and elo- 
cution, and expound truths endlessly, to the unfailing benefit of those 
who accept. All buddhas can manifest buddhas as numerous as atoms in 
all worlds in a single pore, without end. All buddhas can manifest in a 
single atom as many lands as atoms in all worlds, replete with all kinds of 
fine adornments, and continuously turn the wheel of the sublime Teach- 
ing therein for the edification of sentient beings — yet the atom is not 
enlarged and the worlds are not small; they always abide in the realm of 
reality by realizational knowledge. All buddhas arrive at the pure realm 
of reality, shatter the darkness of ignorance of the world by means of the 
light of knowledge, cause all to gain understanding of the Buddha teach- 
ings, follow the enlightened, and dwell in the ten powers. 

“The buddhas have ten kinds of great virtue that are impeccably pure. 
What are they? All buddhas are endowed with great spiritual power, 
impeccably pure. All buddhas are born in the families of the enlightened 
ones of past, present, and future, of people harmonious and good, im- 
peccably pure. All buddhas’ minds are free from obsession forever, 
impeccably pure. All buddhas are free from attachment to anything in 
the past, present, or future, impeccably pure. All buddhas know all kinds 
of natures are one nature, coming from nowhere, impeccably pure. All 
buddhas’ virtues, past, present, and future, are inexhaustible, equal to the 
cosmos, impeccably pure. All buddhas’ boundless physical forms per- 
vade all lands of the ten directions, teaching all sentient beings at the 
appropriate times, with impeccable purity. All buddhas acquire the four- 
fold fearlessness, are freed from all fears, and roar the great lion’s roar 
among the masses, clearly discerning all things, impeccably pure. All the 
buddhas enter final nirvana in untold ages, and when sentient beings hear 
their names they gain immeasurable benefit, same as if the buddhas were 



912 


The Flower Ornament Scripture 


presently existing, impeccably pure. All buddhas, though in untold dis- 
tant worlds, can be seen by sentient beings who correctly meditate on 
them single-mindedly, impeccably pure. 

“The buddhas have ten kinds of ultimate purity. What are they? All 
buddhas’ past great vows are ultimately pure. The religious conduct 
maintained by all buddhas is ultimately pure. All buddhas’ separation 
from the confusions of worldly beings is ultimately pure. All buddhas’ 
adorned lands are ultimately pure. All buddhas’ followings are ulti- 
mately pure. All buddhas’ families are ultimately pure. All buddhas’ 
physical characteristics and refinements are ultimately pure. The non- 
defilement of the reality-body of all buddhas is ultimately pure. All 
buddhas’ omniscient knowledge, without obstruction, is ultimately 
pure. All buddhas’ liberation, freedom, accomplishment of their tasks, 
and arrival at completion are ultimately pure. 

“Buddhas have ten kinds of buddha-work in all worlds in all times. 
What are they? If there are sentient beings who think of them single- 
mindedly, the buddhas appear before them. If there are sentient beings 
whose minds arc unruly, they explain the Teaching to them. If there are 
sentient beings able to develop pure faith, they will surely cause them to 
acquire immeasurable roots of goodness. If there are sentient beings able 
to enter the ranks of truth, they will appear to testify to it, so that they 
know all. They teach and influence sentient beings tirelessly. They travel 
to all buddha-lands, coming and going without impediment. With great 
compassion they do not abandon sentient beings. They manifest trans- 
figured emanation bodies, continuing forever. Their exercise of spiritual 
powers is ceaseless. They abide in the cosmos of reality, able to observe 
everywhere. 

“Buddhas have ten kinds of virtues of inexhaustible oceans of knowl- 
edge. What are they? The virtue of the inexhaustible ocean of knowl- 
edge of the boundless body of reality of all buddhas; the virtue of the 
inexhaustible ocean of knowledge of the infinite buddha-works of all 
buddhas; the virtue of the inexhaustible ocean of knowledge of the 
sphere of the enlightened eye of all buddhas; the virtue of the inexhaus- 
tible ocean of knowledge of the infinite, inconceivable roots of goodness 
of all buddhas; the virtue of the inexhaustible ocean of knowledge of all 
buddhas showering all liberating teachings everywhere; the virtue of the 
inexhaustible ocean of knowledge of all buddhas extolling the qualities 
of enlightenment; the virtue of the inexhaustible ocean of knowledge 
of the various undertakings and practices carried out by all buddhas in 
the past; the virtue of the inexhaustible ocean of knowledge of the 
eternal performance of buddha-work by all buddhas; the virtue of the 
inexhaustible ocean of knowledge of all buddhas comprehending the 
mental patterns of all sentient beings; the virtue of the inexhaustible 
ocean of knowledge of the unsurpassable adornments of virtue and 
knowledge of all buddhas. 

“Buddhas have ten kinds of eternal law. What are they? All buddhas 



Inconceivable Qualities of Buddhas 


913 


always carry out all the transcendent ways. All buddhas are always free 
from confusion in regard to all things. All buddhas always have univer- 
sal compassion. All buddhas always have the ten powers. All buddhas 
always turn the wheel of the Teaching. All buddhas always demonstrate 
the accomplishment of true awakening for the benefit of sentient beings. 
All buddhas always gladly lead all sentient beings. All buddhas always 
correctly remember the truth of nonduality. All buddhas, after having 
taught sentient beings, always show entry into nirvana without re- 
mainder, because the realm of the buddhas has no bounds. 

“Buddhas have ten kinds of exposition of the innumerable facets of 
the Teaching of the buddhas. What are they? All buddhas expound in- 
numerable facets of the realms of sentient beings. All buddhas expound 
innumerable facets of the activities of sentient beings. All buddhas 
expound innumerable facets of effects of acts of sentient beings. All bud- 
dhas expound innumerable facets of teaching sentient beings. All buddhas 
expound innumerable facets of purifying sentient beings. All buddhas 
expound innumerable facets of vows of enlightening beings. All bud- 
dhas expound innumerable facets of practices of enlightening beings. 
All buddhas expound innumerable facets of the ages of becoming and 
decay of all worlds. All buddhas expound innumerable facets of en- 
lightening beings devotedly purifying buddha-lands. All buddhas 
expound innumerable facets of the successive emergence in each age 
of the past, present, and future buddhas in innumerable worlds. All 
buddhas expound the ways of knowledge of all buddhas. 

“Buddhas have ten kinds of performance of buddha-work for sentient 
beings. What are they? All buddhas manifest physical forms to do 
buddha-work for sentient beings. All buddhas make subtle utterances 
to do buddha-work for sentient beings. All buddhas accept things to 
do buddha-work for sentient beings. All buddhas accept nothing to do 
buddha-work for sentient beings. All buddhas do buddha-work for sen- 
tient beings by means of earth, water, fire, and air. All buddhas magically 
show all realms of objects to do buddha-work for sentient beings. All 
buddhas do buddha-work for sentient beings by various names and 
epithets. All buddhas do buddha-work for sentient beings by means of 
the realms of objects of buddha-lands. All buddhas adorn and purify 
buddha-lands to do buddha-work for sentient beings. All buddhas do 
buddha-work for sentient beings silently, without words. 

“Buddhas have ten kinds of supreme qualities. What are they? All 
buddhas’ great vows are firm and steadfast and cannot be broken; they 
do what they say without fail, and there is no duplicity in their words. 
All buddhas tirelessly practice the deeds of enlightening beings through- 
out all future ages, in order to perfect and fulfill all virtues. All bud- 
dhas will go to untold worlds in order to guide a single sentient being, 
and do the same for all sentient beings, endlessly. All buddhas universally 
regard both faithful and scornful beings with great compassion, impar- 
tially, without any discrimination. All buddhas, from their initial aspira- 



914 


The Flower Ornament Scripture 


tion to their attainment of buddhahood, never lose the determination for 
perfect enlightenment. All buddhas accumulate immeasurable virtues 
and dedicate them all to omniscience, with never any attachment to the 
world or its creatures. All buddhas learn physical, verbal, and mental 
practices from buddhas, only carrying out buddha-practice, not the 
practice of the vehicles of individual liberation, all to be dedicated to 
omniscience, to attain unexcelled true enlightenment. All buddhas 
emanate great light, that light impartially illumining all places, and illu- 
minating all the buddhas’ teachings, enabling enlightening beings’ minds 
to become purified and to fulfill universal knowledge. All buddhas give 
up worldly pleasures, without craving or attachment, and wish that all 
worldlings would be free from suffering and attain bliss, and have no 
false ideas. All buddhas, out of compassion for sentient beings, undergo 
all kinds of hardship, preserving the seed of buddhahood, course in the 
sphere of buddhahood, leave birth and death, and arrive at the stage of 
the ten powers. 

“Buddhas remain unhindered in ten ways. What are they? All bud- 
dhas can travel to all worlds, remaining unhindered. All buddhas can 
walk, stand, sit, and recline in all worlds, remaining unhindered. All 
buddhas can abide in all worlds, remaining unhindered. All buddhas 
can expound the truth in all worlds, remaining unhindered. All bud- 
dhas can abide in the heaven of contentment in all worlds, remaining 
unhindered. All buddhas are able to enter all the pasts, presents, and 
futures of the cosmos, remaining unhindered. All buddhas are able to 
sit at all enlightenment sites in the cosmos, remaining unhindered. All 
buddhas are able to observe the mental patterns of all sentient beings 
in each moment of thought, and use their powers of diagnosis, prescrip- 
tion, and occult effects to teach and tune them, remaining unhindered. 
All buddhas are able to sojourn at the places of innumerable buddhas 
with one body, and in all places, benefiting living beings, remaining 
unhindered. All buddhas are able to expound true teachings spoken by 
infinite buddhas, remaining unhindered. 

“Buddhas have ten kinds of supreme adornment. What are they? All 
buddhas have all the marks and refinements of greatness — this is the 
first, buddhas’ supreme physical adornment. All buddhas have sixty 
kinds of vocal sound, each with five hundred elements, each element 
with countless hundreds of thousands of pure, clear tones adorning it, 
and they are able, in the midst of all groups in the cosmos, without any 
qualms or fears, to roar the great lion’s roar, expounding the meaning 
of the extremely profound teaching of the enlightened, so that all who 
hear are delighted and are edified according to their faculties and inclina- 
tions — this is the second, buddhas’ supreme adornment of speech. All 
buddhas are endowed with the ten powers, the great concentrations, and 
the eighteen unique qualities, adorning their mental activity; in their 
sphere of operation, they comprehend and master all enlightening prin- 
ciples without obstruction, and all attain the adornments of the all- 



Inconceivable Qualities of Buddhas 


915 


inclusive cosmos of reality as their adornment; they are able to clearly 
perceive in a single instant the mental patterns, past, present, and future, 
each different, of the beings of the cosmos — this is the third, the supreme 
mental adornment of buddhas. All buddhas are able to emanate countless 
beams of light, each beam of light accompanied by untold webs of light, 
illumining all buddha-lands, destroying the darkness in all worlds, re- 
vealing the emergence of innumerable buddhas, their bodies equal, all 
pure, their buddha-works all effective, able to cause sentient beings to 
reach nonregression — this is the fourth, buddhas’ supreme adornment 
of light. When the buddhas smile, zillions of rays of light radiate from 
their faces, each light having innumerable, inconceivably many hues 
of all kinds, lighting up all the worlds in the ten directions; among the 
masses they utter truthful words, giving innumerable, countless, incon- 
ceivably many sentient beings directions for supreme complete perfect 
enlightenment — this is the fifth, buddhas’ supreme adornment of a smile, 
free from the delusion and confusion of the world. All buddhas have the 
reality-body, pure, unobstructed, with ultimate comprehension of all 
truths, abiding in the cosmos of reality, without bounds, though being 
in the world, not getting mixed up in the world, understanding the true 
nature of the world, acting on transmundane principles, beyond the 
power of speech, transcending the realms of matter and sense — this is 
the sixth, the buddhas’ supreme adornment of the reality-body. All bud- 
dhas have infinite constant subtle lights with untold colors of all kinds 
adorning them, forming a treasury of light producing infinite orbs of 
light illuminating the ten directions without obstruction — this is the 
seventh, buddhas’ supreme adornment of constant subtle light. All 
buddhas have boundless sublime forms, delightful sublime forms, pure 
sublime forms, sublime forms that appear in accordance with the mind, 
forms that outshine all in the realms of desire, form, and formlessness, 
unexcelled sublime forms arriving at the other shore — this is the eighth, 
buddhas’ supreme adornment of sublime forms. All buddhas are born 
in the family of the buddhas of past, present, and future, accumulate 
myriad treasures of virtue, ultimately pure, without fault, impeccable, 
being adorned by the most pure, refined acts among all things, fully 
accomplishing total knowledge and character beyond reproach — this 
is the ninth, buddhas’ supreme adornment of human character. All bud- 
dhas array themselves with the power of great compassion, ultimately 
pure, without any cravings, their physical actions forever at rest, their 
minds well liberated, so that none tire of seeing them, saving all worldly 
beings, the foremost fields of blessing, the most worthy recipients, mer- 
cifully helping all sentient beings to develop stores of unlimited virtue 
and knowledge — this is the tenth, buddhas’ supreme adornment of the 
qualities of great kindness and compassion. 

“Buddhas have ten kinds of mastery. What are they? All buddhas 
have command of all the teachings, clearly comprehend all kinds of 
bodies of expression and nuance, and explain all things with unhindered 



916 


The Flower Ornament Scripture 


intellect — this is the first mastery of buddhas. All buddhas teach sentient 
beings without ever missing the appropriate timing, endlessly explaining 
the right teaching to them in accord with their states of mind, causing 
them all to become receptive to truth — this is the second mastery of 
buddhas. All buddhas are able to cause all worlds throughout space, 
arrayed in countless different ways, to quake in six ways, causing those 
worlds to rise or fall, to expand or contract, to combine or dissolve, 
without ever harming a single living being, the creatures in those worlds 
being unaware, not cognizant of this happening, not even suspecting it — 
this is the third mastery of buddhas. All buddhas are able to beautify and 
purify all worlds by means of spiritual powers, in the space of an instant 
manifesting the adornments of all worlds, these adornments beyond 
recounting even in countless eons, all free from defilement, incompa- 
rably pure; all the adornments and purities of all buddha-fields they cause 
to equally enter one field — this is the fourth mastery of buddhas. All 
buddhas, seeing a single sentient being capable of being taught, extend 
their lives indefinitely for that being, sitting without fatigue of body or 
mind, concentrating single-mindedly on that being, without ever be- 
coming heedless or forgetful, guiding that being by appropriate means, 
with appropriate timing, and also do the same for all living beings as 
they do for one — this is the fifth mastery of buddhas. All buddhas can 
go to all worlds, to the realms of action of all enlightened ones, without 
ever leaving behind any phenomenal realms, the ten directions each dif- 
ferent, there being in each direction incalculable oceans of worlds, there 
being in each ocean of worlds incalculable world systems; by spiritual 
powers buddhas reach all of them in a single instant, and turn the wheel 
of the unobstructed pure Teaching — this is the sixth mastery of bud- 
dhas. All buddhas, in order to civilize all sentient beings, attain unexcelled 
complete perfect enlightenment in each mental instant, yet in regard to 
all elements of buddhahood, they have not already cognized them, do 
not cognize them, and are not yet to cognize them, and also do not dwell 
in the stage of learning, yet they know them all, see them all, mastering 
them without hindrance; with immeasurable knowledge and freedom 
they teach and tame all sentient beings — this is buddhas’ seventh mas- 
tery. All buddhas can do the buddha-work of the ears with their eyes, 
can do the buddha-work of the nose with the ears, can do the buddha- 
work of the tongue with the nose, can do the buddha-work of the body 
with the tongue, can do the buddha-work of the mind with the body, 
and with the mind can sojourn in all kinds of realms, mundane and tran- 
scendental, in all worlds, able to perform immeasurable great buddha- 
works in each realm — this is buddhas’ eighth mastery. All buddhas can 
contain all sentient beings in each pore of their bodies, each sentient 
being’s body equal to untold buddha-lands, yet there is no crowding; 
each sentient being can pass countless worlds with every step and go on 
for countless eons, seeing all the buddhas emerging in the world and 
edifying beings, turning the wheel of the pure Teaching, showing untold 



Inconceivable Qualities of Buddhas 


917 


phenomena of past, future, and present, the embodiments of sentient 
beings in various realms of existence throughout space, their comings 
and goings and deportment, their needs all fully supplied, yet without 
any obstruction therein — this is buddhas’ ninth mastery. All buddhas, in 
the space of an instant, manifest as many buddhas as atoms in all worlds, 
each buddha attaining enlightenment in all universes, sitting on a lotus 
lion throne in a world of vast arrays of exquisite lotus blossoms, showing 
the miraculous powers of buddhas, and as in the world of vast arrays of 
exquisite lotus blossoms, so in untold worlds in all universes, variously 
arrayed, with various realms of objects, various shapes and forms, various 
manifestations, various numbers of ages, and as in one instant so in each 
instant of immeasurable, boundless, incalculable eons, all appearing in 
one instant, with infinite abodes in one instant, yet without using the 
slightest power of expedient means — this is buddhas’ tenth mastery. 

“Buddhas have ten kinds of measureless, inconceivable ways of fulfill- 
ment of buddhahood. What are they? The pure features of all buddhas 
each contain a hundred blessings. All buddhas accomplish all Buddha 
teachings. All buddhas perfect all roots of goodness. All buddhas perfect 
all virtuous qualities. All buddhas can teach all sentient beings. All bud- 
dhas can be leaders of sentient beings. All buddhas perfect pure buddha- 
lands. All buddhas achieve omniscient knowledge. All buddhas develop 
the physical marks and refinements of greatness; all who see them bene- 
fit, this effort is not in vain. All buddhas are imbued with the impartial 
reality of enlightened ones. All buddhas, after having done their buddha- 
work, manifest entry into nirvana. 

“Buddh as have ten kinds of skill in means. What are they? All bud- 
dhas know all things are beyond idle philosophizing, yet can demon- 
strate the roots of goodness of all buddhas. All buddhas know all things 
have no vision and are unknown to each other, have no bondage or 
release, no reception or assembly, and no consummation, and indepen- 
dently ultimately reach the other shore; meanwhile they know the true 
reality of all things is unvarying, not different, and they attain freedom, 
selflessly, without grasping, not destroying ultimate truth; having already 
reached the state of great freedom, they always observe all realms of 
reality. All buddhas are forever aloof from all appearances; their minds 
do not dwell on anything, yet they know all appearances without con- 
fusion or error; while they know all appearances have no intrinsic nature 
of their own, yet they are able to perceive them all in accord with their 
essence and also manifest the infinite appearances of the various adorn- 
ments of innumerable physical bodies and pure buddha-lands, gather 
lamps of knowledge and wisdom, and destroy the delusions of sentient 
beings. All buddhas abide in the realm of reality; they do not dwell in the 
past, future, or present, because in Thusness as such there are no marks of 
the three time frames of past, future, or present; yet they can speak about 
the emergence in the world of the innumerable buddhas of past, future, 
and present, causing those who hear to see the realms of all the buddhas. 



918 


The Flower Ornament Scripture 


All buddhas, in their physical, verbal, and mental actions, do not create 
anything, have no coming or going, and no abiding; beyond all cate- 
gories, they reach the other shore of all things, yet are treasuries of all 
truths, imbued with immeasurable knowledge, comprehending all kinds 
of mundane and transmundane things, their knowledge and wisdom 
unhindered, manifesting immeasurable autonomous spiritual powers, 
edifying the sentient beings of all realms. All buddhas know that all 
things cannot be seen, are neither one nor different, are neither finite nor 
infinite, are not coming or going, all being without inherent nature of 
their own, yet they do not contravene the phenomena of the world; the 
all-knowers see all things in the midst of nonexistence of own-being 
or inherent nature; being independent of things, they extensively explain 
things while always abiding steadily in the real nature of True Thusness. 
All buddhas know all times in one time; endowed with pure virtues, 
they enter the absolute state, yet without any attachment to it; in regard 
to time frames such as day, month, year, eon, becoming, and decompo- 
sition, they neither remain within them nor abandon them, yet they are 
able to show day or night, beginning, middle, and end, one day, one 
week, a fortnight, a month, a year, a century, an eon, many eons, incon- 
ceivable eons, inexpressible eons, as far as all the eons throughout the 
future, always turning the wheel of the sublime Teaching for the sake of 
sentient beings, without interruption, without retreating, without pause. 
All buddhas always remain in the realm of reality, develop the infinite 
fearlessness of the buddhas, as well as their countless, measureless, in- 
exhaustible, ceaseless, boundless, unique, endless, and true intellectual 
powers, appropriately demonstrating explanation of all expressions and 
explanation of all principles, delivering untold millions of discourses 
using various doctrines adapted to faculties and natures, inclinations and 
understandings, all ultimately good in the beginning, the middle, and 
the end. All buddhas, abiding in the pure realm of reality, know all 
things originally have no names, there being no name of past, present, 
or future, no name of sentient beings, no name of inanimate beings, no 
name of country or land, no name of noncountry, no name of law or 
nonlaw, no name of virtue or nonvirtue, no name of enlightening 
being, no name of Buddha, no names of sets, no names of nonsets, no 
name of birth, no name of extinction, no name of existence, no name of 
nonexistence, no name of unity, no name of vanety, because the essential 
nature of things is inexpressible — all things are without location or posi- 
tion, cannot be explained as assembling or dispersing, as one or as many, 
no verbalization can reach them, all words fail; though the buddhas 
speak in various ways according to conventional usage, they do not cling 
to anything as mental objects, do not make anything up, and avoid all 
false conceptual attachments: in this way they ultimately reach the other 
shore. All buddhas know the fundamental nature of all things is null: 
because it has no birth, it is not form; because it has no manifestation it is 
not sensation; because it has no names or categories it is not conception; 



Inconceivable Qualities of Buddhas 


919 


because it has no action it is not conditioning; because it has no grasping 
it is not consciousness; because it has no access it is not sense mediums; 
because it apprehends nothing it is not sense elements — yet it does not 
destroy things, because the original nature has no origination, is like 
space. All phenomena are empty and quiescent; there is no action or 
effect, no cultivation, no accomplishment, no production. They are not 
in sets, yet not out of order; not existent or nonexistent; not born or 
annihilated, not defiled or pure; not entering or existing; not abiding, 
not transitory; not edifying, not unedifying; not beings, not not beings; 
not living, not lifeless; not caused, not causeless. While knowing this, 
the buddhas know all sentient beings, whether they are rightly stabilized, 
wrongly stabilized, or not stabilized, and teach them the subtle truth to 
enable them to reach the other shore, attain the ten powers and four fear- 
lessnesses, be able to roar the lion’s roar, be imbued with universal 
knowledge, and abide in the realm of buddhahood. These are the ten 
kinds of skill in means achieved by buddhas. 

“Buddhas have ten kinds of great buddha-work, immeasurable, 
boundless, inconceivable, unknowable to all celestial and human world- 
lings, unknowable even to the past, future, and present Buddhist disciples 
and self-enlightened ones, except by the spiritual power of the buddhas. 
What are they? All buddhas appear to be born in the heavens of content- 
ment in all worlds throughout the cosmos, carry out enlightening prac- 
tices, and perform great buddha-works in the spheres of operation of 
infinite forms, infinite powers, infinite lights, infinite sounds, infinite 
verbal expressions, infinite concentrations, and infinite knowledge, 
taking in all humans, celestials, demons, monks, priests, titans, and so on, 
their great kindness uninhibited, their great compassion ultimate, impar- 
tially aiding and benefiting all living beings, enabling them to be born in 
heaven or in the human realm, or purifying their senses, or tuning their 
minds, sometimes explaining three different vehicles of salvation for 
them, sometimes explaining the complete, full unitary vehicle for them, 
saving and liberating all, enabling them to get out of birth and death — 
this is the first great buddha-work. 

“All buddh as descend spiritually from the heaven of contentment into 
the mother’s womb; by means of ultimate concentration they observe 
the phenomenon of taking on life as like an illusion, like a phantom, like 
a reflection, like space, like a mirage, and they take on life however they 
wish, without bound, without hindrance. Entering the state of noncon- 
tention, they develop knowledge without attachment; free from desire, 
clear and pure, they develop a vast treasury of wondrous adornments, 
take on their final embodiment, live in a great jewel-adorned mansion 
and perform buddha-work. They may do buddha-work by spiritual 
powers, or by right recollection, or by showing miracles, or by mani- 
festing the sun of knowledge, or by revealing the enormous spheres of 
buddhahood, or by showing the immeasurable lights of the buddhas, or 
by entering countless great concentrations, or by manifesting emergence 



920 


The Flower Ornament Scripture 


from concentration. The buddhas, at that time, in the mother’s womb, 
wishing to benefit all worldlings, show all kinds of appearances to do 
buddha-work. They may appear to be born, or appear as children, or 
appear as princes, or appear as leaving home, or they may show the 
appearance of atttaining true enlightenment, or show the appearance of 
turning the wheel of the Teaching, or show the appearance of entering 
final extinction. In this way all of them, by various means, perform 
buddha-work in all regions, all networks, all circles, all systems, in all 
worlds. This is the second great buddha-work. 

“All good works of all buddhas are already pure, and their knowledge 
of all life is clear and immaculate: so by birth they lead and guide the 
deluded, causing them to open up in understanding and practice all that 
is good. For the sake of sentient beings they appear to be born in a royal 
palace. All buddhas have already abandoned all materialistic desires for 
palaces and pleasure; they have no craving or obsession, and always 
reflect upon the emptiness and essencelessness of all existents, that all 
comforts and delights are not truly real. Keeping the pure precepts of 
buddhas, ultimately fulfilling them, observing the palace ladies and 
attendants, they develop great compassion; observing that all sentient 
beings are unreal, they develop great kindness; observing that there is 
nothing enjoyable in the world, they develop great joy; their minds 
gaining freedom in the midst of all things, they develop great relinquish- 
ment. Imbued with the qualities of buddhahood, they manifest birth in 
the phenomenal realm, their physical features perfect, their associates 
pure, yet they have no attachment to anything. With voices adapting to 
types, they explain the truth to the masses, causing them to become dis- 
illusioned with worldly things; they point out to them the results of 
what they are doing. Also they use expedient means to teach in accord 
with needs, causing the immature to develop maturity, causing the 
mature to attain liberation, doing buddha-work for them to cause them 
not to regress. Also, by virtue of a heart of universal love and compas- 
sion they continually explain all kinds of principles to sentient beings and 
also manifest the powers of diagnosis, prescription, and occult influence 
for them, to enable them to awaken and attain purity of mind. Though 
the buddhas be in the inner palace, seen by all the people, yet they are 
performing buddha-work in all worlds. By means of great knowledge 
and great energy they manifest the various spiritual powers of buddhas, 
unhindered, inexhaustible. They always continue three kinds of skillfull, 
expedient action — that is, their physical activity is ultimately pure, their 
verbal activity is always carried out in accord with knowledge, and their 
mental activity is exceedingly profound and has no blockage or inhibi- 
tion; by these means they benefit living beings. This is the third great 
buddha-work. 

“All buddhas show analytic examination and disenchantment while 
living in a palace of all kinds of adornments, thereupon giving it up and 
leaving home, wishing to let sentient beings realize that things of the 



Inconceivable Qualities of Buddhas 


921 


world are all illusions, impermanent, and perishable, and become deeply 
disillusioned, avoid creating attachments, forever cut off the affliction of 
worldly craving, cultivate purifying practices, and benefit living beings. 
When the buddhas leave home, they give up conventional manners, 
abide in noncontention, and fulfill the immeasurable virtues of their 
fundamental vow. By the light of great knowledge they destroy the 
darkness of delusion of the world and become unexcelled fields of bless- 
ings for all beings. They always extol the virtues of buddhas for the 
benefit of sentient beings, causing them to plant roots of goodness with 
the buddhas. They see truth with the eye of wisdom. They also extol 
renunciation for the benefit of sentient beings, its purity and blameless- 
ness. They are eternally emancipated and are forever lofty paragons of 
wisdom for the world. This is the fourth great buddha-work. 

“All buddhas have omniscience and already know and see infinite 
realities. Attaining perfect true enlightenment under the tree of enlight- 
enment, vanquishing all demons, their majesty supreme, their bodies fill 
all worlds. Their deeds of spiritual power are boundless and inexhaus- 
tible. They attain mastery of all meanings in the sphere of omniscience. 
They have cultivated virtues to consummation. Their seats of enlighten- 
ment are fully adorned and pervade all worlds in the ten directions; the 
buddhas sit on them and turn the wheel of the sublime Teaching, ex- 
plaining all the undertakings of enlightening beings, revealing the infinite 
realms of the buddhas, causing the enlightening beings to awaken to and 
enter into them. They carry out all kinds of pure practices and are able to 
direct and guide all living beings, cause them to plant roots of goodness, 
be born in the ground of equality of the enlightened, continue in the 
boundless good practices of enlightening beings, and develop all the 
most excellent qualities. The buddhas know perfectly all worlds, all 
beings, all buddha-lands, all phenomena, all enlightening beings, all 
teachings, all pasts, presents, and futures, all disciplines, all mystic trans- 
formations, and the inclinations of all sentient beings’ minds, and based 
on this knowledge perform buddha-work. This is the fifth great buddha- 
work. 

“All buddhas turn the irreversible wheel of the Teaching, to cause the 
enlightening beings not to backslide; they turn the immeasurable wheel 
of the Teaching, to cause all worldlings to know; they turn the wheel of 
Teaching, awakening all, because they can fearlessly roar the lion’s roar; 
they turn the wheel of Teaching, which is a treasury ofknowledge of all 
truths, to open the door of the treasury of truth and remove the obstacle 
of obscurity; they turn the unobstructed wheel of the Teaching, being 
equal to space; they turn the wheel of Teaching of nonattachment, 
because they see that all things are neither existent nor nonexistent; they 
turn the world-illuminating wheel of Teaching, to cause all sentient 
beings to purify their vision of reality; they turn the wheel of Teaching 
revealing all knowledge, pervading all things in all times; they turn the 
wheel of Teaching, which is the same one of all buddhas, because all 



922 


The Flower Ornament Scripture 


Buddha teachings are not mutually opposed or contradictory. All bud- 
dhas, by means of measureless, countless hundreds of thousands of mil- 
lions of billions of such wheels of Teaching, perform buddha-work 
inconceivably according to the differences in mental patterns of sentient 
beings. This is the sixth great buddha-work. 

“All buddhas enter into all capital cities and perform buddha-work 
for the beings. That is, they enter human capitals, celestial capitals, capi- 
tals of water spirits, monsters, cherubim, titans, birds, hobgoblins, ser- 
pents, goblins, demons, and so on. When they enter the gates of the city, 
the earth trembles, light shines everywhere, the blind gam vision, the 
deaf are able to hear, the insane regain their sanity, the naked are clothed, 
the troubled and suffering all gain peace and happiness; all musical in- 
struments spontaneously play, all adornments, used or not, emit mar- 
velous sounds that delight all hearers. The buddhas’ physical forms are 
pure and clean, fully endowed with the marks and refinements of great- 
ness, so that none ever tire of seeing them. They are able to do buddha- 
work for the benefit of sentient beings — whether looking, examining, 
moving, stretching, walking or standing still, sitting or reclining, silent 
or speaking, whether manifesting occult powers, or explaining principles, 
or giving instructions — in all these they are performing buddha-work 
for the benefit of sentient beings. All buddhas, in all the countless worlds, 
in the midst of the oceans of mental inclinations of all kinds of sentient 
beings, urge them to remembrance the buddhas, always diligently con- 
sidering and planting roots of goodness, cultivating the practices of en- 
lightening beings, lauding the subtlety and supremacy of the buddhas’ 
appearance, which is hard for any living being to get to meet; if beings 
see buddhas and are inspired with faith, then they produce all the im- 
measurable good qualities and amass the virtues of buddhas, all pure. 
Thus, having extolled the virtues of buddhas, they multiply their bodies 
to go to all worlds in the ten directions to let the sentient beings behold 
them, meditate on them and contemplate them, attend and serve them, 
plant roots of goodness, gain the good graces of the buddhas, and increase 
the family of buddhas, all being certain to attain buddhahood. By these 
actions they perform buddha-work, sometimes manifesting physical 
bodies for sentient beings, sometimes making sublime utterances, some- 
times just smiling, causing them to believe, honor, praise, and behave 
courteously. All buddhas, by means of innumerable, untold, incon- 
ceivable such buddha-works of all kinds, in all worlds, according to the 
inclinations of sentient beings’ minds, teach them expediently, by the 
power of their original vows, the power of great love and compassion, 
and the power of omniscience, causing them all to be civilized. This is 
the seventh great buddha-work. 

“All buddhas may do buddha-work while dwelling in forest retreats, 
or in quiet places, or in desolate places, or in buddhas' dwelling places; or 
they may do buddha-work while in trance, or while alone in a grove, or 
while concealing themselves from view, or while abiding in knowledge 



Inconceivable Qualities of Buddhas 


923 


of the ultimate profundity, or while dwelling in the incomparable realm 
of the buddhas; or they may do buddha-work while carrying on various 
imperceptible physical actions, adapting to sentient beings’ mentalities, 
predilections, and understandings to teach them as is expedient, without 
cease. Or they may do buddha-work seeking omniscience in the form of 
celestial beings, or they may do buddha-work seeking omniscience in the 
form of water spirits, goblins, cherubim, titans, birds, serpents, humans, 
subhumans, and so on. They may also do buddha-work by seeking om- 
niscience in the form of listeners, solitary illuminates, or enlightening 
beings. Sometimes they preach, sometimes they are silent in doing 
buddha-work. Sometimes they do buddha-work saying there is one 
Buddha, sometimes saying there are many buddhas. Sometimes they do 
buddha-work saying all practices and all vows of enlightening beings 
are one practice and vow; sometimes they do buddha-work saying one 
practice and one vow of enlightening beings are infinite practices and 
vows. Sometimes they do buddha-work saying the realm of buddha- 
hood is the world, sometimes they do buddha-work saying the world is 
the realm of buddhahood. Sometimes they do buddha-work saying the 
realm of buddhahood is not the world. Sometimes they remain for a 
day, or a night, or a fortnight, or a month, or a year, up to untold eons, 
to do buddha-work for the benefit of sentient beings. This is the eighth 
great buddha-work. 

“All buddhas are mines that produce pure roots of goodness, causing 
sentient beings to engender pure faith and resolution in the buddha- 
teachings, so their faculties are tamed and they forever detach from the 
world. They cause enlightening beings to be full of knowledge, wisdom, 
and clarity in regard to the way of enlightenment and not depend on 
another for understanding. Sometimes they do buddha-work manifest- 
ing nirvana, sometimes they do buddha-work showing the evanescence 
of all in the world, sometimes they do buddha-work explaining the 
buddha-bodies, sometimes they do buddha-work explaining the accom- 
plishment of all that is to be done, sometimes they do buddha-work 
explaining the flawless fulfillment of virtuous qualities, sometimes they 
do buddha-work explaining the extirpation of the root of all existences. 
Sometimes they do buddha-work causing sentient beings to turn away 
from the world to follow the buddha-mind; sometimes they do buddha- 
work explaining the inevitable ending of life; sometimes they do buddha- 
work explaining that there is nothing enjoyable in the world. Sometimes 
they do buddha-work preaching the eternal service of buddhas; some- 
times they do buddha-work explaining the buddhas’ turning of the 
wheel of pure Teaching, causing the hearers to become very joyful. 
Sometimes they do buddha-work expounding the sphere of buddha- 
hood, inspiring people to cultivate spiritual practices. Sometimes they 
do buddha-work expounding concentration on remembrance of Bud- 
dha, inspiring people to always delight in visions of Buddha. Sometimes 
they do buddha-work expounding the purification of the senses, diligent 



924 


The Flower Ornament Scripture 


search for the Buddha Way with unflagging spirit. Sometimes they do 
buddha-work visiting all buddha-lands and observing the various causes 
and conditions of their environments. Sometimes they do buddha-work 
uniting all bodies of living beings into a buddha-body, causing all lazy 
and self-indulgent sentient beings to abide by the pure precepts of the en- 
lightened. This is the ninth great buddha-work. 

“When buddhas enter extinction, countless sentient beings mourn and 
weep; looking at each other in great grief and distress, they say, ‘The 
buddha had great sympathy and compassion, mercifully aiding all 
worldly beings, a savior and a refuge for all living creatures. The emer- 
gence of a buddha is difficult to encounter, an unexcelled field of bless- 
ings, and now the buddha has passed away forever.’ Thus they use this 
to cause sentient beings to mourn and miss the buddha, thereby doing 
buddha-work. Also, in order to transform and liberate all celestials, 
humans, spirits, goblins, titans, cherubim, and so on, according to their 
desires, they pulverize their own bodies to make countless relics, to cause 
sentient beings to develop faith, honor, respect, and joyfully reverence 
them, and cultivate virtues to complete fulfillment. They also build 
monuments, variously adorned, in the abodes of all kinds of creatures, 
for religious services; their teeth, nails, and hair are all used to make 
monuments, to cause those who see them to remember the Buddha, the 
Teaching, and the Community, to believe with unswerving faith, sin- 
cerely respect and honor them, and make offerings to them wherever 
they are, and cultivate virtues, so that by this merit they may be born 
in heaven or among humans, of noble and prosperous families with 
ample property and pure retinues, not enter into evil ways, always get 
to see buddhas, fulfill pure ways, quickly attain emancipation from the 
three realms of existence, each attain the fruit of their own vehicle 
according to their aspiration, recognize and requite their debt to bud- 
dhas, and forever be a reliance for the world. Though the buddhas be 
extinct, they are still inconceivable pure fields of blessings for living 
beings, with inexhaustible virtues, supreme fields of blessings, causing 
sentient beings’ roots of goodness to be complete and their virtue to be 
fully developed. This is the tenth great buddha-work. 

“These buddha-works are immeasurably great, inconceivable: no 
beings of the world, celestials or humans, and none of the listeners or 
individual illuminates of past, future, or present can know them, unless 
they are empowered by Buddha. 

“Buddhas have ten kinds of mastery of nondual action. What are 
they? All buddhas can speak words of prediction of enlightenment, 
definitively, without duality. All buddhas can satisfy sentient beings 
according to their wishes, definitely, without duality. All buddhas can 
manifestly be awake to all truths and expound their meanings, defini- 
tively, without duality. All buddhas have all the wisdom and knowledge 
of the buddhas of past, future, and present, definitive, without duality. 
All buddhas know that all instants, past, future, and present, are one 



Inconceivable Qualities of Buddhas 


925 


instant, definitely, without duality. All buddhas know that all past, 
future, and present buddha-lands inhere in one buddha-land, definitely, 
without duality. All buddhas know the words of all buddhas of all times 
are the words of one buddha, definitely, without duality. All buddhas 
know that all buddhas of all times and all the beings they teach are 
essentially equal, definitely, without duality. All buddhas know that 
worldly phenomena and Buddhist principles are essentially not different, 
definitely, without duality. All buddhas know that the roots of goodness 
of all buddhas of all times are the same one root of goodness, definitely, 
without duality. These are the ten. 

“Buddhas have ten kinds of abode, abiding therein in all things. What 
are they? All buddhas abide in awareness of all realms of reality. All bud- 
dhas abide in compassionate speech. All buddhas abide in the funda- 
mental great vow. All buddhas abide in persistence in civilizing sentient 
beings. All buddhas abide in the principle of absence of selfhood. All 
buddhas abide in impartial salvation. All buddhas abide in recollection 
of truth. All buddhas abide in the unobstructed mind. All buddhas abide 
in the constantly rightly concentrated mind. All buddhas abide in equal 
comprehension of all things without violating the character of ultimate 
reality. 

“All buddhas have ten exhaustive knowledges. What are they? They 
know all things of the past exhaustively. They know all things of the 
future exhaustively. They know all things of the present exhaustively. 
They know all principles of language exhaustively. The know all sen- 
tient beings’ minds exhaustively. They know all the various ranks, high, 
middling, and low, of the roots of goodness of enlightening beings. 
They know all buddhas’ complete knowledge and virtues do not increase 
or decrease. They know all phenomena come from interdependent ori- 
gination. They know all world systems exhaustively. They know all the 
different phenomena in all worlds, interrelated in Indra’s net. 

“Buddhas have ten kinds of might with enormous power, supreme 
power, measureless power, grandiose, awesome power, power difficult 
to acquire, undiminishing power, stable power, indestructible power, 
power inconceivable to any worldlings, power that all living beings can- 
not shake. What are they? All buddhas have indestructible bodies and life 
that cannot be cut off — no worldly poisons can affect them; the floods, 
fires, and gales of all worlds cannot harm the buddhas’ body. Even if all 
demons, gods, sprites, goblins, angels, titans, and sundry other creatures 
were to rain thunderbolts as big as mountains with all their strength, 
hurling them down all at once throughout the universe, they could not 
cause the buddhas’ mind to be startled or frightened and could not even 
move a single hair of the buddhas. Walking, standing still, sitting, or 
reclining, the buddhas never change. That rain cannot fall where the 
buddhas are unless they let it, and even if they do not prevent it, and let 
it rain, it does not harm them. If there are any beings sustained by the 
buddhas or in the service of the buddhas, that rain of thunderbolts can- 



926 The Flower Ornament Scripture 

not even harm them, much less the buddhas. This is the buddhas’ first 
mighty quality. 

“All buddhas put the mountains, oceans, forests, and buildings in all 
worlds in all universes into a single pore for all future ages, yet the sen- 
tient beings are not aware, do not know, unless they are empowered by 
the Buddha. Then the buddhas, holding all those worlds in a pore 
throughout the ages to come, whether walking, standing still, sitting, 
or reclining, do not conceive a single thought of fatigue. Just as space 
holds all the worlds in the cosmos without fatigue, so do all buddhas 
hold all worlds in a single pore. This is buddhas’ second mighty quality. 

“All buddhas can take as many steps as atoms in untold worlds in a 
single moment, passing as many lands as atoms in untold buddha-lands 
with each step, and travel thus for as many eons as atoms in all worlds: if 
there were a great adamantine mountain equal in measure to all those 
buddha-lands, the buddhas could place as many such mountains as atoms 
in untold buddha-lands in a single pore; the pores on a buddha’s body 
being equal in number to all beings in the cosmos, they place the same 
number of great adamantine mountains in each pore, and, holding all 
those mountains, walk in the ten directions, entering all worlds in space, 
from the past throughout the future, through all ages, without resting — 
yet the buddhas’ bodies are not injured and they do not get tired; their 
minds are always in concentration, without distraction. This is the bud- 
dhas’ third mighty quality. 

“Buddhas, after a meal, sit in the lotus posture through the untold 
eons of past and future, and enter the inconceivable bliss experienced by 
buddhas; their bodies remain stable, still and unmoving, yet they do 
not abandon the work of teaching sentient beings. Suppose someone 
measured each world throughout space one after another with a hairtip; 
the buddhas are able to sit cross-legged forever on a point the size of the 
hairtip, and likewise on all points. Suppose the size and weight of each 
being in all worlds in the ten directions were equal to those of worlds as 
numerous as atoms in untold buddha-lands; the buddhas could put all 
those beings on a fingertip forever and could do the same with all their 
fingertips, and enter each world in all of space carrying all those beings, 
exhausting the whole cosmos, yet the buddhas would never be weary in 
body or mind. This is buddhas’ fourth mighty quality. 

“Buddhas can cause to appear on one body as many heads as atoms in 
untold buddha-lands, manifesting as many tongues in each head as atoms 
in untold buddha-lands, each tongue producing as many different voices 
as atoms in untold buddha-lands, which all beings in the cosmos hear, 
each voice delivering as many troves of discourses as atoms in untold 
buddha-lands, each trove of discourses expounding as many principles as 
atoms in untold buddha-lands, each principle having as many terms, 
statements, and meanings as atoms in untold buddha-lands. They preach 
this way for as many eons as atoms in untold buddha-lands, and when 
they finish these eons, they again preach for as many eons as atoms in 



Inconceivable Qualities of Buddhas 


921 


untold buddha-lands, going on like this successively until they exhaust 
eons as numerous as atoms in all worlds, as numerous as the thoughts of 
all living beings. The eons of the future may be exhausted, but the cycles 
of teaching operated by the emanated bodies of buddhas have no end. 
This means the cycle of teaching expounded by knowledge, the cycle of 
teaching cutting off doubts, the cycle of teaching illumining all things, 
the cycle of teaching opening the treasury of nonobstruction, the cycle 
of teaching causing sentient beings to be joyful and docile, the cycle of 
teaching revealing all the practices of enlightening beings, the cycle of 
teaching of the high-rising, perfectly round sun of knowledge, the cycle 
of teaching of the bright lamp of wisdom illumining all the world, the 
cycle of teaching of various adornments of intellectual powers and con- 
fidence: just as one buddha-body, by spiritual power, operates different 
cycles of teaching such as these, to which no comparison in the world 
may be drawn, in the same way throughout space, in every single point, 
there are as many worlds as atoms in untold buddha-lands, and in each 
world the buddhas manifest in each mental instant as many emanation 
bodies as atoms in untold buddha-lands, each emanation body also pro- 
ducing voices and teachings like these, each filling all realms, so all beings 
therein can understand — yet the voice of the buddhas does not change or 
die out; it is inexhaustible. This is the fifth mighty quality of buddhas. 

“All buddhas adorn their chests with the sign of virtue, indestructible 
as adamant, and sit at the foot of a tree of enlightenment: hordes of 
demons, boundless in number, with various forms so terrifying that all 
sentient beings who see them become crazed with fear, or even drop 
dead — such hordes of demons fill the sky, but when the buddhas see 
them, they are not frightened, they do not pale, not even one hair stands 
on end, they are not moved or disturbed, they do not think of anything — 
aloof from emotions, they are tranquil and clear, abiding in the abode of 
buddhas, imbued with the power of love and compassion, their senses 
under control, their hearts without fear, impossible for the hordes of 
demons to upset. In fact, it is they who can subdue the demons, cause 
them to change their minds and take refuge in the buddhas, after which 
the buddhas teach them by means of correct diagnosis, prescription, and 
mystic influence, so that all now develop the aspiration for unexcelled, 
complete perfect enlightenment, never to regress. This is the sixth 
mighty quality of buddhas. 

“All buddhas have unobstructed voices that pervade all worlds in the 
ten directions, and all sentient beings who hear them spontaneously be- 
come docile. The sounds of the voices of the buddhas cannot be blocked 
by any mountains, any habitations of any creatures, or any sounds of any 
world, no matter how loud. According to the ways in which they need 
to be influenced, all sentient beings hear articulated statements and doc- 
trines and all attain understanding. This is the seventh mighty quality of 
buddhas. 

“All buddhas’ minds are unobstructed, eternally pure; all buddhas of 



928 


The Flower Ornament Scripture 


past, future, and present are of the same one essence, unpolluted, un- 
blinkered, without egoism or possessiveness, either internally or exter- 
nally; they realize objects are void, they do not conceive arbitrary ideas, 
do not depend on anything, do not fabricate anything, do not dwell on 
appearances, forever end false imaginings, give up all thoughts clinging 
to objects, are pure in their fundamental nature, are forever free from 
conflict while in the midst of all things, abiding in ultimate reality, free 
from desire, thoroughly pure; entering the cosmos of reality, their teach- 
ing is inexhaustible, beyond all illusory ideas of assessment and wrong 
assessment, totally beyond all talk of the compounded and the uncom- 
pounded. Having comprehended untold, boundless realms of objects, 
with unimpeded, inexhaustible knowledge and method they accomplish 
the ten powers, and their embellishments of all virtues are thoroughly 
pure. They expound innumerable various principles, all without contra- 
dicting the character of reality, impartial with respect to the phenomena 
of past, present, and future of the cosmos, without variance, ultimately 
free, entering into the supreme treasury of all truths, correctly remem- 
bering all facets of truth without confusion, abiding unperturbed in the 
fields of all buddhas in the ten directions. Attaining unbroken knowl- 
edge, they know all things ultimately, without exception; putting an end 
to contamination, their minds are liberated and their intellects are liber- 
ated. Abiding in ultimate reality, their perceptivity is unimpeded, and 
their minds are always correctly stabilized. In a single thought they 
comprehend the things of past, present, and future as well as the mental 
activities of all sentient beings, without any hindrance. This is the eighth 
mighty quality of buddhas. 

“All buddhas have the same one reality-body, a body of infinite 
range, a body of boundless qualities, a body with no limit in the world, a 
body undefiled by the realms of desire, form, or formlessness, a body 
manifested at will, an impartial, pure body that is neither real nor unreal, 
an indestructible body with no coming or going, no compounding, 
a body of the inherent essence of phenomena, of one form which is 
formless, an omnipresent body without position or location, a body of 
boundless forms produced by free psychic transformations, a body of all 
kinds of manifestations entering universally into everything, a body of 
skillful employment of subtle truth, a body of a treasury of knowledge 
illumining everywhere, a body showing the equality of phenomena, a 
body pervading the cosmos, a body of eternal purity without movement 
or discrimination, neither existent nor nonexistent, a body manifest in 
accord with the various interests and understandings of all beings capable 
of being edified, which is not an expedient yet not inexpedient, neither 
perishes nor does not perish, a body born of the treasury of all virtues, 
a body of True Thusness, containing all the teachings of the buddhas, a 
body free from obstruction, its fundamental nature absolutely still, a 
body in which all qualities of nonobstruction are developed, a body 
omnipresent in all realms of pure principle, a body omnipresent in all 
worlds in multiple forms, a body of universal comprehension, free from 



Inconceivable Qualities of Buddhas 


929 


clinging to objects, free from regression, forever liberated, imbued with 
omniscience. This is the ninth mighty quality of buddhas. 

“All buddhas equally understand all the teachings of buddhas and 
equally cultivate all the practices of enlightening beings; whether under- 
takings or knowledge, they are purely impartial, like the great ocean, all 
reaching fulfillment. Their power of action is supreme, and they never 
shrink back. Abiding in the measureless realms of the various concentra- 
tions, they show all paths, encourage good, and warn against evil. Their 
power of knowledge is foremost; they expound the truth without fear 
and are able to answer any question well. Their knowledge, wisdom, 
and teaching are equally pure; their physical, verbal, and mental actions 
are all unalloyed. They abide in the abode of buddhahood, the family of 
buddhas, doing buddha-work by means of enlightened knowledge and 
wisdom. Abiding in omniscience, they explain innumerable things as 
having no basis and no boundaries. Their psychic powers and knowledge 
are inconceivable, incomprehensible to any worldlings. Their knowledge 
profoundly penetrating, they see all things. The subtle, far-reaching, 
measureless, boundless gates of truth of past, present, and future, they 
thoroughly comprehend. In all worlds they are able to awaken under- 
standing by means of transmundane knowledge. In all worlds they per- 
form untold buddha-works of all kinds, attain unregressing knowledge, 
and enter the ranks of the buddhas. Though they have already realized 
untold truths that are beyond verbal expression, yet they can explain all 
verbal expressions. By means of Universally Good knowledge, they 
accumulate good qualities. Achieving instantaneous subtle knowledge, 
they comprehend all things and give out teachings to beings in accord 
with whatever courses of action are appropriate for them as individuals. 
All things, all worlds, all sentient beings, all times in the cosmos, the 
range of these phenomena unlimited, they are able to know and see by 
means of unobstructed knowledge. All buddhas appear in the world in 
the time of a single thought, according to the possibilities for enlight- 
ening, abide in a pure land, attain true awakening, manifest spiritual 
powers, and open up and enlighten the mind, intellect, and consciousness 
of all sentient beings of past, present, and future, according to appro- 
priate timing. Sentient beings are boundless, worlds are boundless, realms 
of natural law are boundless, past, present, and future are boundless, and 
the supremacy of the buddhas is also boundless; they appear in the midst 
of them all, attain true awareness, and skillfully enlighten them by means 
of buddha-knowledge, never ceasing. All buddhas manifest the most 
wondrous incarnation by means of spiritual power, abide in boundless- 
ness, with great compassion and skill in means, their minds without 
obstruction, at all times explaining the wondrous teaching for the benefit 
of all living beings. This is the tenth mighty quality of buddhas. These 
mighty qualities of all buddhas are infinite, boundless, inconceivable, 
incomprehensible to any sentient beings or followers of individual liber- 
ation in any time, unless spiritually empowered by Buddha. 

“All buddhas have ten definite principles. What are they? All buddhas 



930 


The Flower Ornament Scripture 


definitely come down from the heaven of happiness to be born on earth. 
All buddhas definitely appear to be born, spending ten lunar months in 
the womb. All buddhas definitely tire of social convention and gladly 
seek to leave the world. All buddhas definitely sit at the foot of the tree 
of enlightenment, achieve true awakening, and realize all elements of 
enlightenment. All buddhas definitely realize all truths instantly and 
manifest spiritual power in all worlds. All buddhas definitely can teach in 
accord with the time. All buddhas definitely can teach people at the 
appropriate times in accordance with the bases of goodness they have 
developed, and give them directions for enlightenment. All buddhas 
definitely can do buddha-work in accord with the time. All buddhas 
definitely predict the enlightenment of all fully developed enlightening 
beings. All buddhas definitely can answer all sentient beings’ questions in 
a single instant. 

“All buddhas have ten kinds of speed. What are they? Any who 
see any buddha are speedily able to avoid bad dispositions. Any who see 
any buddha are speedily able to fulfill superior virtues. Any who see any 
buddha are speedily able to develop extensive bases of goodness. Any 
who see any buddha speedily attain rebirth in an immaculate heaven. 
Any who see any buddha can speedily get rid of all doubts and confusion. 
Any who have already aroused the aspiration for enlightenment who see 
any buddha can soon develop immense resolve, never to turn back, and 
can be able to teach people according to their needs; if they have not yet 
aroused the aspiration for enlightenment, they will quickly be able to 
arouse the determination for unexcelled, complete perfect enlighten- 
ment. Any who see any buddha before having entered the absolute state 
will speedily enter the absolute state. Any who see any buddha will 
speedily be able to purify all roots of goodness, mundane and supra- 
mundane. Any who see any buddha will speedily manage to destroy all 
obstruction. Any who see any buddha will speedily be able to acquire 
fearless intellectual powers. 

“All buddhas have ten kinds of pure things that should always be 
remembered. What are they? All buddhas’ past events should be always 
remembered by enlightening beings. All buddhas’ pure superior actions 
should be always remembered by enlightening beings. All buddhas’ ful- 
fillment of the ways of transcendence should be always remembered by 
enlightening beings. All buddhas’ accomplishment of great undertakings 
should always be remembered by enlightening beings. All buddhas’ 
accumulation of virtues should always be remembered by enlightening 
beings. All buddhas’ embodiment of spiritual practice should always be 
remembered by enlightening beings. All buddhas’ actualization of true 
enlightenment should always be remembered by enlightening beings. 
The infinity of all buddhas’ physical forms should always be remembered 
by enlightening beings. The infinity of all buddhas’ spiritual powers 
should always be remembered by enlightening beings. All buddhas’ ten 
powers and confidences should always be remembered by enlightening 
beings. 



Inconceivable Qualities of Buddhas 


931 


“All buddhas have ten stations of omniscience. What are they? All 
buddhas instantly know the minds and mental patterns of all sentient 
beings of past, present, and future. All buddhas instantly know the acts 
and the resulting consequences of those acts amassed by all sentient 
beings in past, present, and future. All buddhas instantly know the needs 
of all sentient beings and teach and civilize them by means of correct 
diagnosis, prescription, and occult influence. All buddhas instantly know 
the mental characteristics of all sentient beings in the cosmos, manifest 
the emergence of Buddha in all places, and take those beings into their 
care by expedient means. All buddhas instantly manifest expositions of 
teaching according to the mental inclinations, desires, and understandings 
of all sentient beings in the cosmos, causing them to become civilized. 
All buddhas instantly know the inclinations of the minds of all sentient 
beings in the cosmos and manifest spiritual powers for them. All buddhas 
instantly manifest appearance in all places according to all the sentient 
beings who may be taught, and explain to them that the embodiment of 
Buddha is not graspable. All buddhas instantly reach all places in the 
cosmos, all sentient beings, and their particular paths. All buddhas in- 
stantly go in response to any beings who think of them, wherever they 
may be. All buddhas instantly know the understandings and desires of 
all sentient beings and manifest immeasurable physical forms for their 
benefit. 

“All buddhas have ten kinds of immeasurable inconceivable buddha- 
concentrations. What are they? All buddhas, while always in correct 
concentration, instantly reach all places to expound the sublime Teaching 
for sentient beings everywhere. All buddhas, while always in correct 
concentration, instantly reach all places to teach all sentient beings ulti- 
mate selflessness. All buddhas, while always in correct concentration, in- 
stantly enter the past, present, and future in all places. All buddhas, while 
always in correct concentration, instantly enter the immense buddha- 
lands in the ten directions, pervading all places. All buddhas, while 
always in correct concentration, instantly manifest innumerable various 
buddha-bodies in all places. All buddhas, while always in correct con- 
centration, instantly in all places manifest body, speech, and mind in 
accord with the various understandings of sentient beings. All buddhas, 
while always in correct concentration, instantly, in all places, explain the 
ultimate reality of all things, beyond desire. All buddhas, while always in 
correct concentration, instantly, in all places, expound the inherent nature 
of interdependent origination of everything. All buddhas, while always 
in correct concentration, instantly, in all places, manifest immeasurable 
worldly and transcendental great adornments, causing sentient beings 
always to get to see Buddha. All buddhas, while always in correct 
concentration, instantly, in all places, enable sentient beings to master all 
enlightened teachings, attain infinite liberation, and ultimately reach 
unsurpassed transcendence. 

“Buddhas have ten kinds of unimpeded liberation. What are they? All 
buddhas can cause the emergence in the world ot untold buddhas in a 



932 


The Flower Ornament Scripture 


single atom. All buddhas can cause untold buddhas actively teaching to 
appear in a single atom. All buddhas can cause untold sentient beings 
being taught and guided to appear in a single atom. All buddhas can 
cause untold buddha-lands to appear in a single atom. All buddhas can 
cause untold enlightening beings receiving predictions of buddhahood to 
appear in a single atom. All buddhas can cause all buddhas of past, future, 
and present to appear in a single atom. All buddhas can cause all past, 
present, and future miracles to appear in a single atom. All buddhas can 
cause all sentient beings of past, present, and future to appear in a single 
atom. All buddhas can cause all past, present, and future buddha-works 
to appear in a single atom.” 



BOOK THIRTY-FOUR 


The Ocean of Physical Marks 
of the Ten Bodies of Buddha 


Then the great enlightening being Universally Good said to the 
enlightening beings, “I now will tell you about the ocean of marks of the 
Buddha. On top of the Buddha’s head there are thirty-two marks of 
great people, adorned with jewels. Among them is a mark of greatness 
called light illumining all regions, radiating immeasurable webs of great 
beams of light. It is adorned by all exquisite jewels, covered with jewel 
hair, soft, dense, and fine, each hair radiating jewel lights filling all the 
boundless worlds, manifesting embodiments of Buddha in all, complete 
with all the marks of buddhahood. This is the first. 

“Next there is a mark of greatness called clouds of light of the Buddha- 
eye. It is variously arrayed with the finest gems, producing a golden light 
like the light emanating from the curl of hair between Buddha’s eye- 
brows. That light illuminates all worlds. This is the second. 

“Next there is a mark of greatness called clouds filling the cosmos. It is 
arrayed with discs of the finestjewels and radiates the light of the lamp of 
virtue and knowledge of the enlightened, illumining the oceans of worlds 
in all universes, making all buddhas and enlightening beings visible. This 
is the third. 

“Next there is a mark of greatness called clouds manifesting universal 
illumination, variously adorned with gold and jewels. Those exquisite 
jewels all radiate light, illuminating inconceivable numbers of buddha- 
lands, with all the buddhas appearing therein. This is the fourth. 

“Next there is a mark of greatness called radiating clusters of jewel 
lights, with pure arrays of diamonds and flowers of lapis lazuli, their 
light shining on all worlds in the ten directions, therein manifesting all 
kinds of mystical projections extolling the past practices, wisdom, and 
virtues of the enlightened. This is the fifth. 

“Next there is a mark of greatness called manifestation of clusters of 
great powers of Buddha pervading the cosmos, crowned by crystals of 
flames of jewels in the configurations of mystical projections of enlight- 
ening beings, ringed with wheels of light of flames of jewels containing 

933 



934 


The Flower Ornament Scripture 


the power of the Buddha enlightening all, those lights illuminating the 
worlds of the ten directions, making manifest therein all buddhas sitting 
on the site of enlightenment, clouds of all knowledge filling infinite 
worlds throughout space. This is the sixth. 

“Next there is a mark of greatness called multitudes of universal 
lamps of the enlightened, adorned by a sea of jewels of great power that 
can shake all lands in the cosmos, emanating pure light filling the cosmos, 
showing therein the oceans of virtues of the enlightening beings of the 
ten directions and the oceans of standards of knowledge of the buddhas 
of past, present, and future. This is the seventh. 

“Next there is a mark of greatness called immense cloud reflecting 
all buddhas, adorned with sapphires, wish-fulfilling jewels, and pearls, 
always radiating light of enlightening beings’ flaming lamps, illumining 
all worlds in the ten directions, therein revealing all buddhas’ ocean of 
physical forms, ocean of vocal sounds, and ocean of pure powers. This is 
the eighth. 

“Next there is a mark of greatness called cloud of light spheres, 
adorned by flowers of all kinds of jewels, with great webs of flames 
unfolding from all the jewels and filling all worlds in the ten directions, 
where all sentient beings see the Buddha sitting before them, praising the 
qualities of the reality-body of buddhas and enlightening beings, intro- 
ducing them into the pure realm of the enlightened. This is the ninth. 

“Next there is a mark of greatness called clouds oflight illumining the 
treasury of practices of all enlightening beings, adorned by exquisite 
flowers made of all kinds of jewels, the lights of the jewels illumining 
innumerable worlds, the blaze of the jewels covering all lands, reaching 
all universes in the ten directions without impediment, causing the voice 
of Buddha to vibrate, telling the ocean of truths. This is the tenth. 

“Next there is a mark of greatness called clouds of radiant light 
shining, adorned with lapis lazuli, sapphires, and diamonds, the colors of 
the jewel clusters clear, illuminating all oceans of worlds, producing 
wondrous sounds filling the cosmos, all emanating from the ocean of 
great virtues of knowledge of the Buddha. This is the eleventh. 

“Next there is a mark of greatness called cloud of true awakening, 
adorned with flowers of mixed jewels, the jewel flowers all emitting 
light beams in all of which there are buddhas sitting on the site of 
enlightenment, filling boundless worlds, causing the worlds to be puri- 
fied, putting an end to all deluded thoughts. This is the twelfth. 

“Next there is a mark of greatness called clouds of radiance oflight, 
adorned by crystallizations of the sovereign faculty of mind from the 
oceanic treasury of jewel flames, radiating great beams oflight in which 
appear countless enlightening beings and the deeds they carry out, the 
body of knowledge, the body of realities, and the ocean of physical 
forms of all buddhas, filling the cosmos. This is the thirteenth. 

“Next there is a mark of greatness called clouds of adornments shining 



The Ocean oj Physical Marks of the Ten Bodies of Buddha 


935 


in all directions, arrayed with diamond flowers and lapis lazuli, radiating 
great beams of light in which there are great jewel lotus blossom thrones, 
fully adorned, covering the cosmos, spontaneously expounding the prac- 
tices of enlightening beings, the sound pervading the ocean of all uni- 
verses. This is the fourteenth. 

“Next there is a mark of greatness called manifestation of the clusters 
of practices of the ocean of concentration of buddhas, instantly revealing 
the infinite adornments of Buddha, adorning the inconceivable oceans of 
worlds in all universes. This is the fifteenth. 

“Next there is a mark of greatness called clouds of universal illumina- 
tion of the ocean of mystic projections, adorned by mountainous lotus 
blossoms of exquisite jewels, the light of the jewels born from the vows 
of the Buddha, manifesting mystical projections without end. This is the 
sixteenth. 

“Next there is a mark of greatness called cloud of liberations of all 
buddhas, adorned by pure fine jewels, emanating great lights, adorning 
all buddhas’ lion thrones, showing images of forms of all buddhas, as 
well as the infinite Buddha teachings and the ocean of buddha-lands. 
This is the seventeenth. 

“Next there is a mark of greatness called cloud of illumination of 
independent means, adorned by lapis lazuli flowers, gold lotus blossoms, 
crystal lamps, and multitudes of flames of sublime teachings, emanating 
pure light from dense clouds of jewel flames of all buddhas, filling the 
cosmos, showing therein all the fine items of adornment. This is the 
eighteenth. 

“Next there is a mark of greatness called cloud of awareness of the 
lineage of buddhas, adorned by infinite jewel lights with a thousand 
spheres, thoroughly pure within and without, born of roots of goodness 
of the past, those lights illuminating the worlds of the ten directions, 
kindling the sun of knowledge, spreading the ocean of truths. This is the 
nineteenth. 

“Next there is a mark of greatness called cloud of manifestation of all 
buddhas’ freedom of form, adorned by necklaces of all jewels and lapis 
lazuli flowers, unfolding great jewel flames, filling the cosmos, mani- 
festing therein the measureless buddhas of past, future, and present, as 
many as atoms in all buddha-lands, bold and fearless as majestic lions, 
replete with all the marks and knowledge of buddhahood. This is the 
twentieth. 

“Next there is a mark of greatness called cloud illuminating the entire 
cosmos, adorned by the purity of the precious characteristics of the 
enlightened, radiating great lights illuminating the cosmos, revealing the 
sublime treasury of knowledge of all the infinite buddhas and enlight- 
ening beings. This is the twenty-first. 

“Next there is a mark of greatness called cluster of features of Vairocana 
Buddha, adorned by flowers of the finest jewels as well as pure moons of 



936 


The Flower Ornament Scripture 


jewels, all radiating countless trillions of crystal lights, filling all space 
and the cosmos, therein manifesting countless buddha-lands with bud- 
dhas sitting in them. This is the twenty-second. 

“Next there is a mark of greatness called cloud of light revealing all 
buddhas, adorned with beautiful lamps of myriad jewels, emitting pure 
light illumining all worlds in the ten directions, showing all the buddhas 
teaching. This is the twenty-third. 

“Next there is a mark of greatness called cloud of manifestation of all 
adornments, embellished by all kinds of jewel flames, radiating pure 
light filling the cosmos, in every successive instant constantly manifesting 
all the untold, unspeakable numbers of buddhas and enlightening beings 
sitting at sites of enlightenment. This is the twenty-fourth. 

“Next there is a mark of greatness called cloud producing the sounds 
of all universes, adorned with oceans of jewels and finest sandalwood, 
emitting great webs of flames filling the cosmos, producing therein 
subtle sounds pointing out the ocean of all actions of sentient beings. 
This is the twenty-fifth. 

“Next there is a mark of greatness called cloud reflecting the spheres 
of mystical projections of all buddhas, adorned by the pure eyes of the 
enlightened, illuminating all worlds with light, in which appear all the 
adornments of the buddhas of past, future, and present, and producing 
sublime sounds expounding the inconceivably vast ocean of truth. This is 
the twenty-sixth. 

“Next there is a mark of greatness called cloud of light illumining the 
ocean of buddhas, that light illuminating all worlds in the cosmos without 
obstruction, with a buddha sitting in each. This is the twenty-seventh. 

“Next there is a mark of greatness called cluster of jewel lamps, 
emitting the far-reaching light of the enlightened, illuminating all uni- 
verses in the ten directions, showing therein all buddhas, enlightening 
beings, and the ocean of inconceivable numbers of various beings. This is 
the twenty-eighth. 

“Next there is a mark of greatness called cloud of nondifferentiation 
of the realm of reality, radiating the light of great knowledge of the 
enlightened, illuminating all the buddha-lands of the ten directions, all 
the enlightening beings, the congregations at the sites of enlightenment, 
and the infinite ocean of teachings, manifesting therein all kinds of 
miraculous powers, and also emitting sublime voices explaining the 
undertakings of Universally Good enlightening beings according to the 
inclinations of sentient beings, causing them to dedicate themselves to 
Universal Good. This is the twenty-ninth. 

“Next there is a mark of greatness called clouds of radiant illumination 
abiding in the oceans of all worlds, emanating jewel lights filling all 
universes in space, revealing therein immaculate sites of enlightenment as 
well as the physical forms of buddhas and enlightening beings, causing 
those who see to attain objectless vision. This is the thirtieth. 

“Next there is a mark of greatness called cloud of flames of pure light 



The Ocean of Physical Marks of the Ten Bodies of Buddha 93 7 

of all jewels, emitting the pure light of the exquisite jewels of the infinite 
buddhas and enlightening beings, illuminating all universes in the ten 
directions, revealing all the oceans of enlightening beings therein, all 
imbued with the spiritual power of the enlightened, forever traveling 
through the network of all lands in space. This is the thirty-first. 

“Next there is a mark of greatness called cloud of illumination of the 
arrays of all universes; it is right in the middle, at the crest of a gradual 
rise, adorned with a pure gold cosmic net, emanating clouds of pure 
light filling the cosmos, instant after instant constantly showing the 
buddhas, enlightening beings, and congregations at the sites of enlight- 
enment in all worlds. This is the thirty-second. 

“The top of Buddha’s head is embellished with these thirty-two marks 
of great people. Between the Buddha’s eyebrows is a mark of great 
people called cloud of light permeating the cosmos, adorned with jewel 
flowers, emanating great beams of light containing the hues of all jewels, 
clear and pure as the light of the sun and moon, that light illumining the 
lands of the ten directions, revealing the bodies of all buddhas therein, 
and also emitting sublime sounds expressing the ocean of truths. This is 
the thirty-third mark. 

“Buddha’s eyes have a mark of greatness called cloud of independent 
universal vision, adorned by many beautiful jewels, their crystalline light 
pure and clear, seeing all without any obstruction. This is the thirty- 
fourth. 

“Buddha’s nose has a mark of greatness called cloud of knowledge of 
all spiritual powers, adorned by pure jewels, covered with lights the 
colors of all jewels, wherein appear infinite phantom buddhas sitting on 
jewel lotus blossoms, going to all worlds, expounding to all enlightening 
beings and all sentient beings the inconceivable ocean of all aspects of 
buddhahood. This is the thirty-fifth. 

“Buddha’s tongue has a mark of greatness called cloud manifesting 
reflected images of sound, adorned by beautiful jewels of all colors, 
produced by the roots of goodness of former times; his tongue’s length 
and breadth covers all oceans of worlds; whenever the Buddha smiles, he 
emits lights of all jewels that illumine all the universes in the ten direc- 
tions, causing all minds to become clear and cool; all the buddhas of past, 
future, and present appear clearly in the lights, all uttering far-reaching, 
subtle sounds pervading all lands and remaining for infinite eons. This is 
the thirty-sixth. 

“The buddha’s tongue has another mark of greatness called cloud of 
reality realms. It is perfectly flat, adorned with jewels, radiating exquisite 
jewel lights complete with colors and characteristics like the lights 
emanating from the hair between the Buddha’s eyebrows. Those lights 
illumine all buddha-lands, showing them to be only made of atoms, 
having no intrinsic essence. In the lights there also appear countless 
buddhas, all uttering subtle messages explaining all truths. This is the 
thirty-seventh. 



938 


The Flower Ornament Scripture 


“The tip of Buddha’s tongue has a mark of greatness called cloud of 
light illuminating the cosmos, adorned with wish-fulfilling jewels, always 
spontaneously producing golden flames wherein appear reflections of 
the ocean of all buddhas. It also causes subtle sounds to resonate, filling 
all the boundless worlds, each sound containing all sounds, and explaining 
the sublime truth, to the joy of the hearers, who appreciate for mea- 
sureless eons without forgetting. This is the thirty-eighth. 

“The tip of Buddha’s tongue has another mark of greatness, called 
cloud lighting up the cosmos, adorned with diamonds, emanating subtle 
lights of myriad colors, filling infinite lands of the ten directions through- 
out the cosmos, all pure, all containing infinite buddhas and enlightening 
beings, such uttering all kinds of sublime messages, received in person by 
all enlightening beings. This is the thirty-ninth. 

“The Buddha’s gums have a mark of greatness called cloud showing 
the inconceivable realm of reality, adorned with sapphires and lapis 
lazuli, emanating clouds of pure light from flames of fragrant lamps, 
filling the cosmos, showing all kinds of means of mystic powers, ex- 
pounding the profound, inconceivable truth everywhere in all oceans of 
worlds. This is the fortieth. 

“The Buddha’s lower right teeth have a mark of greatness called 
cluster of teeth of Buddha, adorned with jewels set in gammadion pat- 
terns, radiating great beams of light illuminating the cosmos, with all 
buddha-bodies appearing therein, circulating throughout the ten direc- 
tions, enlightening sentient beings. This is the forty-first. 

“The Buddha’s upper right teeth have a mark of greatness called 
clouds of high banks of jewel flames, adorned with treasuries of jewels, 
emitting pure light of indestructible fragrant flames, each light ray filling 
the cosmos, showing the spiritual powers of all buddhas, and also showing 
the pure sites of enlightenment in all worlds in the ten directions. This is 
the forty-second. 

“The Buddha's lower left teeth have a mark of greatness called clouds 
of radiant illumination from jewel lamps, adorned with all kinds of 
beautiful jewels emitting flowers and scents, emanating pure light from 
clouds of lamp flames, filling all oceans of worlds, revealing therein all 
buddhas sitting on lotus blossoms surrounded by enlightening beings. 
This is the forty-third. 

“The Buddha’s upper left teeth have a mark of greatness called cloud 
reflecting the enlightened ones, adorned with gold of pure brilliance, 
nets and flowers of jewels, emanating great spheres of flames filling the 
cosmos, revealing therein all the buddhas using their spiritual powers in 
space to distribute the milk of the Teaching, the lamps of the Teaching, 
the treasure of the Teaching, to educate all groups of enlightening 
beings. This is the forty-fourth. 

“The Buddha’s front teeth have a mark of greatness called cloud of 
omnipresent light; between each tooth are arrays of oceans of marks that 
all radiate light when the Buddha smiles, with crystal flames of the colors 



The Ocean of Physical Marks of the Ten Bodies of Buddha 939 


of all jewels, swirling to the right, circulating throughout the cosmos, 
uttering the voice of Buddha, explaining the practice of Universal Good. 
This is the forty-fifth. 

“The Buddha’s lips have a mark of greatness called cloud reflecting 
lights of all jewels, radiating immense beams of light the color of rose 
gold, of lotuses, and the colors of all jewels, illumining the cosmos and 
completely purifying it. This is the forty-sixth. 

“The Buddha’s neck has a mark of greatness called cloud shining on 
all worlds, adorned by diamonds. His neck is supple, soft, slender, and 
moist, and gives off radiant pure light filling all worlds in the ten direc- 
tions, revealing all buddhas therein. This is the forty-seventh. 

“The Buddha’s right shoulder has a mark of greatness called Buddha’s 
immense cloud of all jewels, emanating lights of the colors of all jewels, 
gold, and lotus blossoms, forming a network of crystal flames, illuminat- 
ing the cosmos, revealing all enlightening beings therein. This is the 
forty-eighth. The Buddha’s right shoulder has another mark of great- 
ness, called cloud of supreme jewels shining radiantly, pure as gold in 
color, emanating crystal light filling the cosmos, revealing all enlighten- 
ing beings therein. This is the forty-ninth. 

“The Buddha’s left shoulder has a mark of greatness called cloud of 
supreme light illuminating the cosmos, variously adorned like the marks 
on his crown and between his eyebrows, emitting golden, lotus-colored, 
and jewel-colored lights forming great networks of flames filling the 
cosmos, showing therein all occult powers. This is the fiftieth. The Bud- 
dha’s left shoulder has another mark of greatness, called cloud of light 
shining everywhere, whirling to the right, adorned with gold and dia- 
monds, radiating lights of fragrant flames of flowers of jewels, filling the 
cosmos, showing all buddhas and all purified lands therein. This is the 
fifty-first. The Buddha’s left shoulder has another mark of greatness, 
called cloud of universal radiance, whirling to the right, with subtle 
mysterious adornments, emitting pure light from clouds of flames of 
buddhas’ lamps, filling the cosmos, revealing the various adornments of 
all enlightening beings therein, all superbly beautiful. This is the fifty- 
second. 

“The Buddha’s chest has a mark of greatness shaped like a gammadion 
called oceanic cluster of auspicious signs, adorned with crystal jewel 
flowers emitting all kinds of orbs of light flames of the colors of all 
jewels, filling the cosmos, making it all pure, and also producing mar- 
velous sounds expressing the ocean of the teachings. This is the fifty- 
third. 

“To the right of the mark of auspicious signs is a mark of greatness 
called cloud of revelation of light, adorned by the cosmic net of Indra, 
radiating a vast circle of light filling the cosmos, revealing therein infinite 
buddhas. This is the fifty-fourth. 

“There is another mark of greatness to the right of the mark of auspi- 
cious signs, called cloud manifesting the Buddha everywhere, adorned 



940 


The Flower Ornament Scripture 


by the jewel crowns of enlightening beings, emanating great lights 
shining on all worlds in the ten directions. Purifying them all, showing 
therein the buddhas of past, future, and present sitting on the sites of 
enlightenment, manifesting spiritual powers, and widely expounding 
the ocean of teachings. This is the fifty-fifth. 

“There is another mark of greatness to the right of the mark of auspi- 
cious signs, called cloud of blooming flowers, adorned by crystal jewel 
flowers, radiating pure light rays from precious lamps of fragrant flames, 
shaped like lotus blossoms, filling the world. This is the fifty-sixth. 

“There is another mark of greatness to the right of the mark of auspi- 
cious signs, called cloud of pleasant golden color, adorned by diamonds 
from the Mind King treasury of all jewels, emanating pure light illu- 
minating the cosmos, revealing therein immensely radiant jewel trea- 
suries like the eyes of Buddha. This is the fifty-seventh. 

“There is another mark of greatness to the right of the mark of auspi- 
cious signs, called cluster of oceans of buddhas, adorned by gems, fra- 
grant lamps, and flower garlands, emanating the pure light of great 
flames of fragrant lamps of diamond, filling space, pervading all lands, 
showing the assemblies at the sites of enlightenment there. This is the 
fifty-eighth. 

“To the left of the mark of auspicious signs there is a mark of great- 
ness called clouds of light of revelation, adorned with countless enlight- 
ening beings sitting on jewel lotus blossoms, emanating jewel-flame 
light beams, studded with diamonds, purifying all oceans of universes, 
revealing therein infinite buddhas and their sublime voices expounding 
all truths. This is the fifty-ninth. 

“There is another mark of greatness to the left of the mark of auspi- 
cious signs, called cloud of light appearing throughout the cosmos, 
adorned by an ocean of jewels, emitting great light pervading all worlds, 
showing the enlightening beings therein. This is the sixtieth. 

“There is another mark of greatness to the left of the mark of auspi- 
cious signs, called cloud of universal eminence, adorned with garlands of 
jewel orbs made of diamonds that shine like the sun, emanating great 
flames of light filling all oceans of worlds in the cosmos, showing therein 
all worlds, all buddhas, and all sentient beings. This is the sixty-first. 

“There is another mark of greatness to the left of the mark of auspi- 
cious signs, called cloud of the sublime sound of the turning of the wheel 
of the Teaching, adorned by lamps of all truths and flowers of pure fra- 
grance, emitting great beams of light filling the cosmos, revealing there- 
in the ocean of marks and ocean of mind of all the buddhas. This is the 
sixty-second. 

“There is another mark of greatness to the left of the mark of auspi- 
cious signs, called cloud of adornments, adorned by the ocean of all bud- 
dhas of past, future, and present, radiating immaculate light purifying all 
buddha-lands, showing therein all the buddhas and enlightening beings 
as well as the deeds they carry out. This is the sixty-third. 



The Ocean oj Physical A darks of the Ten Bodies of Buddha 


941 


“The Buddha’s right hand has a mark of greatness called cloud of 
oceanic illumination, adorned by myriad jewels, constantly emitting 
pure light like the aura of the moon, filling all worlds in space, emanat- 
ing thunderous voices extolling all the practices of enlightening beings. 
This is the sixty-fourth. 

“Buddha’s right hand has another mark of greatness, called cloud of 
reflected radiance, adorned with flowers of lapis lazuli and sapphires, 
shedding great light illuminating all the worlds in the ten directions 
where enlightening beings abide, their troves of lotus blossoms, jewels 
and so on, therein showing the infinite buddhas sitting at the enlighten- 
ment tree with the pure body of reality, causing all the lands of the ten 
directions to quake. This is the sixty-fifth. 

“Buddha’s right hand has another mark of greatness, called cloud of 
lamp flame garlands adorning everywhere, arrayed with radiant jewels, 
emitting great beams of light forming networks of miraculous displays 
of mystical emanations, showing therein hosts of enlightening beings, all 
wearing jeweled crowns, expounding the ocean of enlightening prac- 
tices. This is the sixty-sixth. 

“Buddha’s right hand has another mark of greatness, called cloud 
revealing all jewels, adorned with lamps with lotuslike flames, emitting 
oceanic treasuries of light pervading the cosmos, showing therein infinite 
buddhas sitting on lotus thrones. This is the sixty-seventh. 

“Buddha’s right hand has another mark of greatness, called cloud of 
light, adorned with oceans of crystal flames, emitting flames of all jewels 
and flames of flowers of fragrant fire, their pure light filling all networks 
of worlds, showing all buddhas’ sites of enlightenment therein. This is 
the sixty-eighth. 

“Buddha’s left hand has a mark of greatness called cloud of lamps of 
jewel-like purity, adorned with the colors of precious elements, radiating 
light of the golden hue of the Buddha, moment to moment constantly 
causing all the finest adornments to appear. This is the sixty-ninth. 

“Buddha’s left hand has another mark of greatness, called cloud of 
voices of the lamp of knowledge of all lands, adorned with diamond 
flowers in a cosmic net, radiating pure golden light illumining all worlds 
in the ten directions. This is the seventieth. 

“Buddha’s left hand has another mark of greatness, called cloud of 
light resting on a precious lotus, adorned with exquisite flowers of all 
precious substances, emanating great light, like a mountainous lamp, 
lighting all the worlds of the ten directions. This is the seventy-first. 

“Buddha’s left hand has another mark of greatness, called cloud of 
universal illumination of the cosmos, adorned with a cosmic net ofjewel 
garlands, jewel discs, and jewel vases, as well as myriad sublime appear- 
ances, emitting great light illumining all lands in the ten directions, 
showing therein all buddhas of all oceans of worlds in all universes, sit- 
ting on lotus blossoms. This is the seventy-second. 

“Buddha’s right fingers have a mark of greatness called cloud show- 



942 


The Flower Ornament Scripture 


ing the whirlpool of lands of all ages, adorned with flowers ot all the 
finest jewels from treasuries of the glow of the moon reflected in the 
water, emanating great beams of light filling the cosmos, constantly pro- 
ducing therein subtle sound filling the lands of the ten directions. This is 
the seventy-third. 

“Buddha’s left fingers have a mark of greatness called cloud resting 
on all jewels, adorned with sapphires and diamonds, radiating the lights 
of all jewels, filling the cosmos, showing therein all buddhas and enlight- 
ening beings. This is the seventy-fourth. 

“Buddha’s right palm has a mark of greatness called cloud of radiance, 
adorned with a thousand-spoked diamond wheel, emanating jewel light 
whirling to the right filling the cosmos, showing therein all buddhas, 
each buddhas’ body blazing with flames of light, teaching the truth and 
liberating people, purifying worlds. This is the seventy-fifth. 

“Buddha’s left palm has a mark of greatness called cloud of flaming 
wheels, expanding and magically causing all the sites of enlightenment in 
the cosmos to appear, adorned with a thousand-spoked wheel of sunlike 
jewels, radiating great beams of light filling all oceans of worlds, reveal- 
ing therein all enlightening beings, expounding the ocean of practices of 
Universal Good, entering into all buddhas’ lands, each enlightening in- 
numerable sentient beings. This is the seventy-sixth. 

“Buddha’s genital organ has a mark of greatness called cloud emanat- 
ing the voice of Buddha, adorned with all kinds of fine jewels, emitting 
flowery flame light from crystal lamps, the light refulgent, containing 
the colors of all jewels, illuminating all universes in space, showing there- 
in all buddhas traveling, coming and going, reaching everywhere. This is 
the seventy-seventh. 

“Buddha’s right buttock has a mark of greatness called cloud of radi- 
ant garlands ofjewel lamps, adorned with jewels, emitting inconceivable 
jewel flame rays of light spreading throughout all universes in the ten 
directions, being of the same one appearance as the cosmos of space, yet 
able to produce all appearances, manifesting in each appearance the auton- 
omous mystical projections of the buddhas. This is the seventy-eighth. 

“Buddha’s left buttock has a mark of greatness called cloud of light 
covering the sky showing all oceans of universes like lotuses, adorned 
with pure jewels, emanating networks of light rays illumining all uni- 
verses in the ten directions, revealing there clouds of all kinds of forms. 
This is the seventy-ninth. 

“Buddha’s right thigh has a mark of greatness called cloud of ubiq- 
uitous manifestation, adorned with crystals of many colors. The thigh is 
proportionate to the calf; it radiates lights of the true Teaching, like 
jewel flames, able to instantly reveal the ocean of forms of the striding of 
the king of all treasures. This is the eightieth. 

“Buddha’s left thigh has a mark of greatness called cloud showing the 
infinite oceans of features of all buddhas, adorned with an ocean of all 
jewels resting on each one, traveling vast distances, emanating pure light 



The Ocean of Physical Marks of the Ten Bodies of Buddha 


943 


shining on all sentient beings, causing them all to seek the supreme state 
of buddhahood. This is the eighty-first. 

“Buddha’s deerhke right calf has a mark of greatness called cloud of 
all universes in space, adorned with sublime jewels of light. The calf is 
round and straight and walks well; it emanates pure golden light illu- 
minating all buddhas’ worlds and emits great sounds causing them all to 
quake. It also shows all buddha-lands stationed in space, arrayed with 
jewel-like flames, from which countless enlightening beings magically 
appear. This is the eighty-second. 

“Buddha’s deerlike left calf has a mark of greatness called cloud of 
oceans of adornments. Golden-hued, it can walk through all buddha- 
lands, emitting the pure light of all jewels, filling the cosmos, given to 
perform buddha-works. This is the eighty-third. 

“The jewel hair on the Buddha’s lower legs has a mark of greatness 
called cloud of manifestations of reflected images of the cosmos. The hair 
curls to the right, and each hairtip radiates jewel light filling all universes 
in the ten directions, showing all buddhas’ spiritual powers. The hair 
pores all emit lights in which appear all buddha-lands. This is the eighty- 
fourth. 

“The soles of Buddha’s feet have a mark of greatness called cloud of 
arrangements of the ocean of all enlightening beings, diamond-colored, 
with pure lotus blossoms of gold, radiating jewel-like light illumining all 
oceans of worlds in the ten directions, with clouds ofjewel-like fragrant 
flames reaching everywhere. When he lifts his foot to take a step, a fra- 
grant air circulates, replete with the colors of all jewels, filling the cos- 
mos. This is the eighty-fifth. 

“On Buddha’s right instep is a mark of greatness called cloud of light 
shining on everything, adorned with all kinds of jewels, radiating great 
lights filling the cosmos, showing all buddhas and enlightening beings. 
This is the eighty-sixth. 

“On Buddha’s left instep is a mark of greatness called cloud of mani- 
festations of all buddhas, adorned with jewels, emanating jewel light 
moment to moment showing the miraculous displays of all buddhas, as 
well as their oceans of teachings, and the enlightenment sites they sit at, 
this continuing unbroken forever. This is the eighty-seventh. 

“Between Buddha’s right toes is a mark of greatness called cloud of 
light illuminating all oceans of universes, variously adorned with dia- 
monds like mountainous lamps and thousand-spoked wheels of flames, 
radiating great beams of light filling the oceans of worlds in all universes 
in the ten directions, showing therein the various forms of precious 
adornments of all buddhas. This is the eighty-eighth. 

“Between Buddha’s left toes is a mark of greatness called cloud show- 
ing the ocean of all buddhas, adorned with jewel flowers, garlands of fra- 
grant flaming lamps, and discs of all jewels, constantly emitting pure 
lights from an ocean ofjewels, filling space, reaching all worlds in the ten 
directions, showing therein such features of all buddhas and enlightening 



944 


The Flower Ornament Scripture 


beings as their universal voices and their mystic gammadion signs of 
felicity, benefiting all the infinite sentient beings. This is the eighty- 
ninth. 

“Buddha’s right heel has a mark of greatness called cloud of indepen- 
dent radiance, adorned with powdered sapphires, always emanating the 
exquisite jewel light of the buddhas, the splendor of that light filling the 
cosmos, all the same one appearance, without any differences, therein 
showing all buddhas sitting at the site of enlightenment and expounding 
the sublime teaching. This is the ninetieth. 

“Buddha’s left heel has a mark of greatness called cloud manifesting 
sublime voices expounding the ocean of truths, adorned with jewels 
from the ocean of mystic projections, jewels from flowers of a polar 
mountain in an ocean of fragrant flames, as well as cat’s-eye gems, all 
radiating great beams of light filling the cosmos, showing therein the 
spiritual powers of the buddhas. This is the ninety-first. 

“Buddha’s right ankle has a mark of greatness called cloud shining 
with the light of all adornments, with extremely fine adornments made 
of all kinds of precious substances, radiating pure golden light, illumin- 
ing all universes in the ten directions, the light appearing as an enormous 
cloud covering the sites of enlightenment of all buddhas. This is the 
ninety-second. 

“Buddha’s left ankle has a mark of greatness called cloud showing all 
colors, adorned with radiant jewels and sapphires containing the glow of 
all moons, moment to moment traveling through the ocean of universes, 
radiating crystal lamps’ fragrant flames’ light, that light pervading all 
universes. This is the ninety-third. 

“The circumference of Buddha’s right foot has a mark of greatness 
called universal treasury cloud, adorned with emeralds and diamonds, 
emanating jewel light filling space, therein showing all buddhas sitting 
on crystal lion thrones at the sites of enlightenment. This is the ninety- 
fourth. 

“The circumference of Buddha’s left foot has a mark of greatness 
called cloud of light illumining the whole cosmos, adorned with jewel 
flowers, radiating great lights filling the cosmos, all equal and uniform, 
therein showing the mystic power of all the buddhas and enlightening 
beings, with great wondrous voices expounding the endless ways of 
entry into truth there are in the cosmos. This is the ninety-fifth. 

“The tips of Buddha’s right toes have a mark of greatness called cloud 
showing adornments, arrayed with very pleasing pure gold, emanating 
great rays of light filling all universes in the ten directions, showing 
therein the boundless ocean of teachings, various virtues, and spiritual 
powers of all buddhas and enlightening beings. This is the ninety-sixth. 

“The tips of Buddha’s left toes have a mark of greatness called cloud 
showing the mystic transformations of all buddhas, adorned with incon- 
ceivable buddhas’ halos, moon glow, pervasive perfume, and wheels of 
jewel flames, emanating pure lights of the colors of all jewels, filling all 



The Ocean of Physical Marks of the Ten Bodies of Buddha 


945 


oceans of worlds, showing therein all buddhas and enlightening beings 
expounding the ocean of all Buddha teachings. This is the ninety- 
seventh. 

“Vairocana Buddha has as many such marks of greatness as atoms in 
ten Flower Treasury oceans of worlds, each limb adorned with sublime 
marks of myriad jewels.” 



BOOK THIRTY-FIVE 


The Qualities of the Buddha’s 
Embellishments and Lights 


Then the World Honored One said to the enlightening being Jewel 
Hand, “Offspring of Buddha, the perfectly enlightened one has an em- 
bellishment called the foremost sphere, from which emanates a great 
light called effulgence, with seven million infinities of light rays. When I 
was an enlightening being in the palace of Tushita heaven, I emanated a 
great light called lightbanner king, illuminating as many worlds as atoms 
in ten buddha-lands; the sentient beings in the hells of those worlds who 
were touched by this light gained respite from their torments, and they 
obtained ten kinds of pure eyes, ears, noses, tongues, bodies, and minds, 
and all danced for joy. When their lives ended they were reborn in Tu- 
shita heaven. In Tushita heaven is a drum called most delightful; when 
they had been born in heaven, this drum sounded, declaring to them, ‘O 
godlings, because your minds were not indulgent and you planted roots 
of goodness in the presence of buddhas, and because in the past you as- 
sociated with the wise, and by the great spiritual power of Vairocana, 
you have been born in this heaven after the end of your life elsewhere.’ 

“The thousand-spoked wheels on the soles of my feet as an enlighten- 
ing being were called king of universal light. They had an embellish- 
ment, called the foremost sphere, always emanating forty kinds of light, 
among them a light called pure virtue, illumining as many worlds as 
atoms in a hundred trillion buddha-lands, causing all sentient beings to 
develop maturity according to their various actions and inclinations. 
Sentient beings in excruciating pain in uninterrupted hell, encountering 
this light, were born in Tushita heaven after their lives ended. When 
they were born in heaven, they heard the sound of the celestial drum 
declare to them, ‘Very good! Godlings, the enlightening being Vairo- 
cana has entered undefiled concentration; you should pay respects.’ Then 
the godlings, hearing this exhortation from the sound of the celestial 
drum, thought, ‘How wonderful — what is the cause of this subtle 
sound?’ Then the drum answered, ‘The sound I make is produced by the 
power of roots of goodness. Godlings, just as I speak of myself without 

946 



The Qualities of the Buddha’s Embellishments & Lights 


94 7 


attachment to self or to what is mine, so too do the buddhas say they are 
buddhas, yet have no attachment to “I” or “mine.” Just as my sound 
does not come from the east or from the west, the south, the north, or 
the intermediate directions or the zenith or nadir, in the same way the 
achievement of buddhahood as a consequence of actions does not come 
from any of the ten directions. It is as when you were in hell before: the 
hell and your bodies did not come from any of the ten directions; it was 
only due to your deluded evil deeds and bondage by folly that you were 
incarnated in hell — this has no basis, it does not come from anywhere. 
The enlightening being Vairocana, by spiritual power, emanated great 
light, yet this light did not come from any of the ten directions; in the 
same way, my sound does not come from any of the ten directions — it is 
just the power of good roots of concentration and by the spiritual power 
of transcendent wisdom that produces this pure sound and manifests 
these various abilities. Just as Sumeru, the polar mountain, has thirty- 
three celestial palaces of exalted splendor, with various appurtenances 
that do not come from any of the ten directions, likewise my sound does 
not come from any of the ten directions. Just as I teach as many sentient 
beings as there are atoms in a trillion worlds, each in accord with their 
inclinations, causing them great joy, yet do not get tired of them or 
shrink from them, and I do not become proud or heedless, so also does 
the enlightening being Vairocana do the same, while abiding in un- 
defiled concentration. From one embellishment on his right palm he 
emanates one ray of light that manifests innumerable magical powers 
such as even individually liberated ones cannot know, much less sentient 
beings. You should go to that enlightening being and attend and serve 
him. Do not indulge in the pleasures of the senses anymore — attachment 
to sensual desires obstructs roots of goodness. Just as the world-ending 
holocaust completely burns away the polar mountain, so also does crav- 
ing bind up the mind and prevent it from developing the will to remem- 
ber Buddha. You should be grateful for your blessings and requite the 
favor you have received. Many mgrates meet untimely deaths and are 
reborn in hell. You were formerly in hell, when your bodies were illu- 
mined with light and you left there and were reborn here. You should 
now quickly rededicate and increase your roots of goodness. Just as I, the 
heavenly drum, am not male or female, yet can produce measureless, 
boundless, inconceivable things, so too you gods and goddesses are not 
male or female yet are able to enjoy all kinds of sublime palaces and 
groves. Just as my heavenly drum is not born and does not perish, the 
same is true of material form, sensation, perception, action, and con- 
sciousness. If you can understand this, know that you will then enter the 
concentration defined by independence.’ 

“The godlings, having heard this message, realized unprecedented 
wonder. Then they all magically produced myriad clouds of flowers, 
fragrances, music, banners, parasols, and eulogies, and went together to 
the palace where the enlightening being Vairocana was staying. Joining 



948 


The Flower Ornament Scripture 


their palms in respect, they stood to one side and wished to behold him, 
but they could not see him. The godlmgs then said, ‘The enlightening 
being Vairocana has already passed away from here and been born in the 
human world, in the house of King Shuddhodana. He has mounted the 
sandalwood bower and is in the womb of Lady Maya.’ Then the god- 
lings, by means of the celestial eye, saw the body of the enlightening 
being in the family of the king Shuddhodana in the human realm, being 
attended by gods of the Brahma heavens and heavens of desire. The 
godlings then thought, ‘If we do not go to the enlightening being and 
pay our respects, and should give rise to even a single thought of attach- 
ment to these celestial palaces, that would not be right.’ 

“Then each of the godlings, with a retinue of a hundred million, was 
going to go down to earth. At that point the celestial drum produced a 
voice telling them, ‘The great enlightening being has not ended his life 
here and been reborn there: it is just that he has, by spiritual power, 
caused sentient beings to perceive him according to their psychological 
needs. Just as I now am not visible to the eye, yet can produce a voice, so 
also the great enlighening being, in undefiled concentration, is not visible 
to the eye, yet can appear to be born anywhere, without vain discrimina- 
tion, free from conceit, without attachments. You should arouse the 
determination for unexcelled, complete perfect enlightenment, purify 
your minds, lead well-behaved lives, and repent of and get rid of all 
obstructions due to past actions, obstructions due to afflictions, obstruc- 
tions due to retribution, and obstructions due to views; with bodies as 
many as beings in the cosmos, with tongues as many as beings in the cos- 
mos, with good deeds of body, speech, and mind as many as beings in 
the cosmos, repent of and get rid of all obstructions and faults.’ 

“The godlmgs, hearing this, attained unprecedented wonder and were 
very joyful. They asked, ‘How does the great enlightening being repent 
of and get rid of all faults?’ The celestial drum, by the power of roots of 
goodness of concentration of the enlightening being, said, ‘The enlight- 
ening being knows that conditioning acts do not come from any particu- 
lar location, yet they accumulate and dwell in the mind. They come only 
from delusion and have no abode. The enlightening being clearly sees 
this with certainty and has no doubt or confusion. Just as I, the celestial 
drum, speak of actions and consequences, of practice and discipline, of 
joy and peace, and of various concentrations, so do buddhas and enlight- 
ening beings speak of “I” and “mine,” speak of sentient beings, of covet- 
ousness, wrath, and delusion and their various actions, yet there really is 
no self or possession — all actions performed, the resulting consequences 
of the six paths of transmigration, cannot be found wherever you may 
seek. Just as my voice is not born and does not perish, while the celestials 
who do evil do not hear my voice but the voice waking them up by 
means of hell, so also are all actions neither born nor perishing, while 
according to their practice and accumulation their consequences are ex- 
perienced. My drum sound is eternally inexhaustible and uninterrupted. 



The Qualities of the Buddha’s Embellishments & Lights 


949 


and neither coming nor going can be apprehended in it; if there were 
coming or going, there would be extinction and permanence — the 
buddhas never say there is extinction or permanence, except as an ex- 
pedient to develop sentient beings. Just as my sound makes itself avail- 
able to beings in infinite worlds according to their mentalities, so do all 
buddhas make themselves visible according to the mentalities of beings. 
Suppose there is a glass mirror called “reflector,” clearly reflecting, equal 
in size to ten worlds, with the images of all the mountains and rivers, and 
all the sentient beings, including in the hells, the animals and ghosts, all 
reflected therein — what do you think, can you say those images enter 
and exit the mirror?’ The godlings answered, ‘No.’ ‘All actions are also 
like this; though they can produce resulting consequences, there is no 
place they come or go. Just as a magician deceives people’s eyes by illu- 
sion, so do actions also do the same. If you know this, this is true repen- 
tance of all evils so that all are cleared.’ 

“When this teaching was spoken, the Tushita godlings in worlds as 
numerous as atoms in ten quindllion buddha-lands attained acceptance 
of the nonorigination of all things; immeasurable, inconceivable infi- 
nities of godlings of the six heavens of the realm of desire were inspired 
to seek unexcelled, complete perfect enlightenment; all the goddesses of 
the heavens of the desire realm relinquished the female body and became 
determined to attain supreme enlightenment. Then the godlings, because 
of attaining the ten stages on hearing the tremendous dedication of Uni- 
versal Good told, because of attaining concentration adorned by various 
powers, and because of repenting of and clearing away all serious hin- 
drances by means of pure physical, verbal, and mental actions equal in 
number to living beings, thereupon saw lotus blossoms made of all pre- 
cious substances, as many blossoms as atoms in ten quintillion buddha- 
lands, with an enlightening being sitting on each blossom emanating 
great beams of light; in those beams of light were as many buddhas as 
there are living beings, sitting in the lotus posture expounding the teach- 
ing in accordance with the mentalities of sentient beings — yet still 
not even a little of the power of undefiled concentration was as yet 
manifested. 

“Then the godlings, by means of the flowers and other things they 
had produced before, again magically produced in each pore of their 
bodies as many clouds of fine flowers and so on as there are living beings, 
to offer to the realized one Vairocana, and took them and scattered them 
on the Buddha; all of them hovered over the Buddha’s body while the 
fragrant clouds rained over worlds as many as atoms in countless buddha- 
lands. Any sentient beings who were enveloped in that fragrance became 
physically peaceful and blissful, like a mendicant who has entered the 
fourth stage of meditation, in whom all obstructions due to past actions 
vanish. Sentient beings have five hundred internal afflictions and five 
hundred external afflictions relating to form, sound, smell, flavor, and 
tactile feeling; those rife with covetousness have 21,000, those rife with 



950 


The Flower Ornament Scripture 


anger have 21 ,000, those rife with delusion have 21 ,000, and those equal- 
ly habituated to all three also have 21,000 — but if they smell this fra- 
grance, they realize that all these are unreal. Once they realize this, they 
develop pure roots of goodness with the light of mystic power, like 
clouds of fragrant banners. 

“Those who see the canopies produced by the enlightening beings 
plant the innumerable roots of goodness of universal monarchs of the 
pure gold net of the tenth stage of enlightening. When enlightening 
beings are in this status of universal monarch, they edify beings in worlds 
as numerous as atoms in ten quindllion buddha-lands. In the case of the 
buddha called Knowledge Like the Moon, of the world called Clear 
Mirror, there are always monks, nuns, laymen, laywomen, and others 
from countless worlds who project their bodies to come listen to the 
Teaching; that buddha, without a moment’s pause, relates to them the 
events of former lives. Any sentient beings who hear the name of the 
buddha will surely be reborn in the land of the Buddha. That case of 
enlighening beings in the rank of universal monarch with the pure 
golden net is also like this: any who encounter their light will surely at- 
tain the tenth stage of enlightening beings, because of the power of roots 
of goodness previously cultivated. When one has attained the first medi- 
tation, though one’s life has not yet ended, one can see the palaces in the 
Brahma heaven and can experience the bliss of the Brahma world; like- 
wise those who attain the other stages of meditation. The great enlight- 
ening beings in the rank of universal monarch with the pure golden net 
radiate pure light such that any beings who are touched by it all gain the 
tenth stage of enlightening and attain immeasurable light of knowledge, 
acquire ten kinds of pure eyes, ten kinds of pure ears, noses, tongues, 
bodies, and ten kinds of pure intellects; they accomplish immeasurable 
profound concentrations and achieve such a pure physical eye. 

“Suppose someone took ten trillion buddha-lands and reduced them 
to atoms, and then reduced to atoms as many buddha-lands as those 
atoms, then put all those atoms in his left hand and carried them past an 
equal number of worlds to the east, and then put down one atom, and 
continued this way to the east until all the atoms were exhausted, and did 
the same in the other nine directions: if all the worlds in the ten direc- 
tions, both those in which he had deposited an atom and those in which 
he had not, were all assembled to form a single buddha-land, do you 
think that the immeasurable vastness of this buddha-land would be con- 
ceivable or not?” 

Jewe 1 Hand said, “It would not be conceivable. The enormous size of 
such a land would be immeasurable, extraordinary, inconceivable. If any 
sentient beings heard this comparison and believed and understood it, 
that would be even more extraordinary.” 

The Buddha said, “This is so, Jewel Hand. It is as you say. Ifany good 
man or woman should hear this example and believe in it, I would give 
them the prediction that they will certainly attain unexcelled, complete 



951 


The Qualities of the Buddha’s Embellishments & Lights 

perfect enlightenment and will acquire the unsurpassed knowledge of 
buddhas. 

“Suppose again, Jewel Hand, that someone reduced to atoms as many 
enormous buddha-lands of the magnitude described above as atoms in 
a hundred billion buddha-lands, and deposited each of these atoms, as 
in the foregoing example, and all of these worlds, those on which an 
atom was deposited as well as those in between, were united in a single 
buddha-land. Then again suppose this buddha-land were reduced to 
atoms, and so on, repeating this process eighty times: the enlightening 
being’s pure physical eye, a consequence of action, can clearly see in a 
single instant every particle in all those immense buddha-lands, and also 
see buddhas as numerous as atoms in ten billion immense buddha-lands, 
just as the pure light of the crystal mirror reflects as many worlds as 
atoms in ten buddha-lands. Jewel Hand, all this is accomplished by the 
virtues of the most profound concentration of the universal monarch of 
the pure gold net.” 



BOOK THIRTY-SIX 


The Practice 
of Universal Good 


At that time the great enlightening being Universal Good also said to 
the great congregation of enlightening beings, “Offspring of Buddha, 
what has been expounded up till now is just a brief exposition of a little 
bit of the realm of buddhas, adapted so as to be appropriate to the fac- 
ulties and capacities of sentient beings. Why? The buddhas emerge in the 
world because sentient beings are ignorant and do what is bad, they con- 
ceive of self and possessions, they cling to the body, they are deluded and 
confused, they discriminate on the basis of false views and are always in 
bondage, following the flow of birth and death away from the path of 
enlightenment. 

“I do not see anything that is a bigger mistake than for enlightening 
beings to become angry at other enlightening beings. Why? Because if 
enlightening beings become angry at other enlightening beings, that 
creates a million obstacles. What are those million obstacles? They are 
the obstacle of not seeing enlightenment, the obstacle of not hearing the 
true Teaching, the obstacle of being born in an impure world, the obsta- 
cle of being born in miserable states, the obstacle of being born in places 
where it is difficult to become enlightened, the obstacle of sickliness, the 
obstacle of being the object of much slander, the obstacle of being born 
stupid, the obstacle of loss of right mindfulness and recollection, the 
obstacle of lack of intelligence, obstacles of eye, ear, nose, tongue, body, 
and mind, the obstacle of bad advisers, the obstacle of bad companions, 
the obstacle of inclination toward practice of individualistic liberation, 
the obstacle of inclination toward associating with the vulgar, the obsta- 
cle of not believing in people of great spiritual power, the obstacle of 
living with people who have strayed from correct perception, the obsta- 
cle of being born in a family of heretics, the obstacle of dwelling in the 
realm of demons, the obstacle of being estranged from the right Teach- 
ing of Buddha, the obstacle of not seeing good companions, the obstacle 
of blockage ot roots ot goodness, the obstacle ot increase of bad condi- 
tions, the obstacle of meanness, the obstacle of being born in a remote 

952 



The Practice of Universal Good 


953 


area, the obstacle of being born in a family of evil people, the obstacle of 
being born among evil spirits, evil ghosts, hobgoblins, demons, titans, 
vipers, and so on, the obstacle of not caring for the Buddha teachings, 
the obstacle of habituation to infantile behavior, the obstacle of clinging 
to the small vehicle of individual salvation, the obstacle of not liking the 
Great Vehicle of universal salvation, the obstacle of fearfulness, the ob- 
stacle of anxiety, the obstacle of clinging to mundane routines, the obsta- 
cle of not concentrating on the way to enlightenment, the obstacle of not 
liking to see or hear of the spiritual powers of Buddha, the obstacle of 
not acquiring the faculties of enlightening beings, the obstacle of not 
applying the purifying practices of enlightening beings, the obstacle of 
shrinking from the determination of enlightening beings, the obstacle of 
not making the great vow of enlightening beings, the obstacle of not 
developing the determination for omniscience, the obstacle of slacking 
off from the practice of enlightening beings, the obstacle of not being 
able to purify acts, the obstacle of not being able to incorporate great 
virtues, the obstacle of the power of knowledge not being clear and 
keen, the obstacle of shutting off great wisdom and knowledge, the ob- 
stacle of not preserving the practices of enlightening beings, the obstacle 
of inclination to repudiate all words of wisdom, the obstacle of estrange- 
ment from the enlightenment of the buddhas, the obstacle of inclination 
to abide in the realms of demons, the obstacle of not concentrating on 
cultivating the realm of buddhahood, the obstacle of not definitively 
making the universal commitment of enlightening beings, the obstacle 
of not liking to live with enlightening beings, the obstacle of not seeking 
the roots of goodness of enlightening beings, the obstacle of being opin- 
ionated and suspicious, the obstacle of the continual befuddlement of the 
mind, the obstacle of being unwilling to give because of inability to 
practice the impartial generosity of enlightening beings, the obstacle of 
transgression of precepts by being unable to maintain the precepts of the 
Buddha, the obstacle of foolish malevolence and anger due to inability to 
achieve tolerance and forbearance, the obstacle of the defilement of lazi- 
ness due to inability to act with the great vigor of enlightening beings, 
the obstacle of distraction and confusion due to inability to attain con- 
centration, the obstacle of misused intellect due to failure to cultivate 
transcendent wisdom, the obstacle of lack of familiarity with what is so 
and what is not so, the obstacle of having no means to liberate beings, 
the obstacle of inability to contemplate the knowlege of enlightening 
beings, the obstacle of not knowing enlightening beings’ means of 
emancipation, the obstacle of failure to develop the ten great eyes of 
enlightening beings and therefore being as if blind, the obstacle of being 
dumb as an animal due to not hearing the teaching of nonobstruction, 
the obstacle of destruction of the nose due to not having the marks and 
embellishments of buddhahood, the obstacle of inability to understand 
speech and the consequent inability to speak, the obstacle of physical 
problems due to demeaning sentient beings, the obstacle of mental prob- 



954 


The Flower Ornament Scripture 


lems due to lack of control of mind, the obstacle of physical actions due 
to not keeping the precepts, the obstacle of verbal actions due to con- 
tinually committing faults of speech, the obstacle of mental actions due 
to conceiving much covetousness, anger, and erroneous views, the obsta- 
cle of seeking the teaching with a thieving mind, the obstacle of cutting 
off the perspective of enlightening beings, the obstacle of shrinking from 
the effort of enlightening beings, the obstacle of laziness of mind on the 
enlightening beings’ way to emancipation, the obstacle of the mind stop- 
ping at the entry of the light of knowledge of enlightening beings, the 
obstacle of becoming weak-minded and incapable of the recollective 
power of enlightening beings, the obstacle of being unable to retain the 
teachings of the buddhas, the obstacle of being unable to approach en- 
lightening beings’ path of detachment from birth, the obstacle of inabil- 
ity to cultivate the incorruptible path of enlightening beings, the obstacle 
of following the absolute state of one-sided detachment, the obstacle of 
estrangement from the family of the buddhas and enlightening beings of 
all times. 

“If an enlightening being conceives a single feeling of anger toward 
enlightening beings, that produces a million obstacles such as these. 
Why? I do not see anything that is as big a mistake as for enlightening 
beings to become angry at other enlightening beings. Therefore, if great 
enlightening beings want to quickly fulfill the practices of enlightening 
beings, they should diligently practice ten principles: in their minds they 
should not abandon sentient beings; they should think of enlightening 
beings as buddhas; they should never slander any teachings of the bud- 
dhas, they should know that there is no end to different lands; they 
should be profoundly devoted to enlightening practices; they should not 
give up the cosmic, spacelike, impartial mind of enlightenment; they 
should contemplate enlightenment and enter the power of buddhas; they 
should cultivate unobstructed intellectual and expository powers; they 
should teach and enlighten beings tirelessly; they should live in all worlds 
without attachment in their minds. 

“When great enlightening beings are living by these ten principles, 
they are able to embody ten kinds of purity. What are these ten? Purity 
of comprehension of the most profound truth; purity of association with 
good associates; purity of preserving the Buddha teachings; purity of 
comprehension of the realm of space; purity of profound penetration 
of the realm of reality; purity of observation of infinite minds; purity of 
having the same roots of goodness as all enlightening beings; purity of 
nonattachment to the various ages; purity of observation of past, present, 
and future; purity of practice of all enlightening teachings. 

“When great enlightening beings persist in these ten things, they be- 
come imbued with ten kinds of broad knowledge: that is, knowledge of 
all sentient beings’ mental behavior; knowledge of the consequences 
of actions of all sentient beings; knowledge of all Buddha teachings; 
knowledge of the profound, occult import of all Buddha teachings; 



The Practice of Universal Good 


955 


knowledge of all methods of concentration spells; knowledge of inter- 
pretation of all writings; knowledge of the language and speech of all 
sentient beings; knowledge of manifestation of their bodies in all worlds; 
knowledge of manifestation of their reflections in all assemblies; knowl- 
edge of embodying omniscience in all realms of being. 

“Once great enlightening beings are established in this knowledge, 
they realize ten kinds of universal entry: all worlds enter one point, one 
point enters all worlds; all beings’ bodies enter one body, one body enters 
all beings’ bodies; untold eons enter one instant, one instant enters untold 
eons; all Buddhist principles enter one principle, one principle enters all 
Buddhist principles; untold places enter one place, one place enters all 
places; untold faculties enter one faculty, one faculty enters untold facul- 
ties; all faculties enter nonfaculty, nonfaculty enters all faculties; all per- 
ceptions enter one perception, one perception enters all perceptions; one 
utterance enters all utterances, all utterances enter one utterance; all pasts, 
presents, and futures enter one time frame, one time frame enters all 
pasts, presents, and futures. 

“Once great enlightening beings have contemplated in this way, they 
abide in ten kinds of sublime mind: the sublime mind in which none of 
the perceptions and thoughts of sentient beings can abide; the sublime 
mind of the ultimate realm of space; the sublime mind of the boundless 
cosmos; the sublime mind of all the profound esoteric principles of bud- 
dhahood; the sublime mind of the extremely profound state of nondif- 
fercntiation; the sublime mind annihilating all doubt and confusion; the 
sublime mind of the nondifferentiated equality of all worlds; the sublime 
mind of the equality of all buddhas of past, present, and future; the sub- 
lime mind of the infinity of the power of all buddhas. 

“Once great enlightening beings abide in these ten kinds of sublime 
mind, they acquire ten kinds of technical knowlege of the Buddha teach- 
ings: technical knowledge comprehending the most profound Buddha 
teaching; technical knowledge of the production of far-reaching Bud- 
dha teachings; technical knowledge of exposition of all kinds of Buddha 
teachings; technical knowledge of realizing the Buddha teaching of 
equality; technical knowledge of understanding the Buddha teaching 
of differentiation; technical knowledge of understanding the Buddha 
teaching of nondifferentiation; technical knowledge of profound pene- 
tration of the Buddha teaching of adornment; technical knowledge of 
penetrating the Buddha teachings by one means; technical knowledge 
of penetrating the Buddha teachings by innumerable means; technical 
knowledge of nondifference of the boundless Buddha teachings; tech- 
nical knowdedge of nonregression in the Buddha teachings by one’s own 
mind and one’s own power. 

“When great enlightening beings have heard this teaching, they 
should all be inspired and respectfully accept and hold it. Why? Great 
enlightening beings who hold this teaching quickly attain unexcelled, 
complete perfect enlightenment with a minimum of effort, and all are 



956 


The Flower Ornament Scripture 


enabled to embody all qualities of buddhahood, equal to the qualities of 
the buddhas of all times.” 

Then, by the spiritual power of the Buddha as well as by natural law, 
in each of the ten directions as many worlds as atoms in ten unspeakable 
numbers of tens of quintilhons of buddha-lands all quaked in six ways 
and rained showers from clouds of all flowers surpassing those of the 
heavens, as well as clouds of perfumes, incenses, robes, canopies, banners, 
pennants, jewels, and all kinds of decorations; there rained clouds of 
music, clouds of enlightening beings, clouds of physical forms of untold 
buddhas, clouds of infinite praises of the buddhas, clouds of voices of 
buddhas filling all universes, untold clouds of magically arrayed worlds, 
untold clouds developing enlightenment, untold clouds of light shining, 
and untold clouds of mystic manifestations expounding the Teaching. 

As in this world, at the site of enlightenment, under the tree of en- 
lightenment, in the palace of the enlightening being, the Buddha, the 
Completely Enlightened One, was seen expounding this teaching, so it 
was in all worlds in the ten directions. 

Then, owing to the spiritual power of the Buddha as well as by natural 
law, there came to this land as many great enlightening beings as atoms 
in ten buddha-lands from each of the ten directions, from beyond as 
many worlds as atoms in ten infinities of buddha-lands. Filling the ten 
directions, they spoke these words to Universal Good; “It is very good, 
Offspring of Buddha, that you can explain this profound teaching of the 
giving of the prophecy of enlightenment, the greatest promise of the 
buddhas. We are all named Universal Good, the same as you, and each 
have come to this land from a world called Universal Excellence, from 
the company of buddhas called Freedom Representative of Universality. 
All, by the spiritual power of Buddha, expound this teaching, with such 
assemblies and such utterances, all equal, with neither increase nor de- 
crease. We have all come to this enlightenment site by the Buddha’s 
spiritual power to be witnesses for you. As we innumerable enlightening 
beings serve as witnesses at this site of enlightenment, the same is so in all 
worlds in the ten directions.” 

Then the great enlightening being Universal Good, by the spiritual 
power of the Buddha and by the power of his own roots of goodness, 
looked over the ten directions, throughout the cosmos; wishing to eluci- 
date the practice of enlightening beings, to tell of the realm of enlighten- 
ment of the buddhas, to explain the realm of great vows, to explain the 
reckoning of ages of all worlds, to clarify the timely appearance of the 
buddhas, to explain how the buddhas develop beings according to their 
faculties, appearing to let them attend them, to make it clear that the 
effort of the buddhas’ appearance in the world is not wasted, to make it 
clear that roots of goodness that are planted will surely bear fruit, and to 
clarify how enlightening beings of great spiritual power manifest forms 
for all sentient beings to teach and enlighten them, spoke these verses: 



The Practice of Universal Good 


957 


You should rejoice. 

Get rid of all veils, 

And single-mindedly listen with respect 
To the vows and acts of enlightening beings. 

The enlightening beings of the past 
Were supreme lions of humanity; 

The practices they carried out 
I shall tell in order. 

I will also tell the numbers of ages 
The worlds and acts 
And the peerless honored ones 
Who emerged therein. 

As for those past buddhas 

Who appeared in the world by their vows, 

How did they destroy afflictions 
For all sentient beings? 

All the lions of philosophy 
Continue practice to fulfillment, 

Attaining the state of equality of buddhas, 

The realm of omniscience. 

Seeing all the human lions 
Of past ages 

Emanating great networks of lights 
Illumining the worlds of the ten directions, 

They reflected and made their vows: 

“I should be a lamp for the world 
Replete with the virtues of buddhahood, 

Their ten powers, their omniscience. 

All sentient beings 

Burn with greed, anger, and folly; 

I should save and free them, 

H ave them extinguish the pains of the states of woe.” 

They make such vows. 

Steadfast, unregressing, 

T o cultivate all enlightening practices 
And gain the unimpeded ten powers. 

Having made such vows. 

They cultivate practice without shrinking back. 



958 


The Flower Ornament Scripture 


None of their actions are in vain. 

Thus they are called lions of philosophy. 

In one eon of virtue 

A thousand buddhas emerged in the world: 

Their universal eyes 
I will explain in order. 

As in one eon of virtue 
So too in measureless eons; 

Those future buddhas’ practices 
I will explain distinctly. 

As in one type of buddha-land. 

So in numberless lands; 

The practices of future buddhas 
I will now explain. 

Buddhas’ successive emergence in the world, 

What were their vows, what their names. 

What were the prophecies they received, 

What were their life spans. 

What were the true principles they practiced 
Solely seeking the unobstructed path, 

Who were the beings they taught, 

How long their right teaching remained in the world, 
What were the buddha-lands they purified, 

The sentient beings there and the cycles of teaching, 
Their explanation of proper and improper timing. 
Progressively purifying beings, 

What were the actions of the beings. 

Their patterns and inclinations, 

High, middling, low, not the same, 

How they influenced them to practice — 

Penetrating such knowledge, 

The future buddhas cultivated the supreme practice, 
Always doing the work of Universal Good, 

Widely freeing the living. 

Physical actions unimpeded, 

Verbal actions all pure, 

Mental actions also thus, 

Always like this at all times — 

Enlightening beings acting thus 
Consummate the path of Universal Good, 



The Practice of Universal Good 


959 


Producing the sun of pure knowledge 
Illuminating the cosmos. 

The lands of future eons 

Are unspeakably many in number; 

They know them all in an instant 
Without discrimination among them. 

Those who practice can enter into 
Such a supreme state: 

Of these principles of enlightening beings 
I shall tell a little. 

Knowledge and wisdom boundless, 

They realize the scope of buddhahood; 
Entering completely therein, 

Their practice does not regress. 

Replete with Universally Good wisdom, 
They fulfill Universally Good vows 
And enter the peerless knowledge; 

I shall tell of their practice. 

In a single atom 
They see all worlds; 

If sentient beings should hear of this, 
They’d go mad in confusion. 

As in one atom, 

So in all atoms; 

All worlds enter therein — 

So inconceivable is it. 

In every single atom 

Are all things of all places and times; 

The states and lands, innumerable, 

The enlightening discern and know. 

In every single atom 

Are countless kinds of buddha-lands, 

And each kind is also countless; 

They know all in one. 

All the various different features 
That there are in the cosmos. 



960 


The Flower Ornament Scripture 


The types of beings, each different, 

They can discern and know. 

Deeply entering subtle knowledge, 

They distinguish the worlds; 

The becoming and decay of all ages 
They can clearly explain. 

They know the length and brevity of all ages, 

And that past, present, and future are one moment: 
The sameness and difference of myriad practices 
They all distinctly know. 

They penetrate all worlds, 

Vast and small. 

One body countless lands, 

One land, countless bodies. 

The innumerable features 
Of the worlds of different species 
In the ten directions 
They know entirely. 

Those of most profound knowledge 
Comprehend the becoming and decay 
Of the numberless lands 
Of past, present, and future. 

Of the worlds in the ten directions. 

Some are forming, some decaying: 

Infinite though they be. 

The virtuous comprehend them all. 

There are some lands 

With variously adorned ground, 

And the beings are also adorned — 

This is due to purity of action. 

Then again some lands 

Have countless kinds of pollution; 

This is due to beings experiencing everything 
According to their acts. 

Infinite, boundless worlds. 

The enlightening know are one land; 



The Practice of Universal Good 


961 


Thus do they enter all lands. 

Whose number cannot be known. 

All worlds 
Enter one land: 

The worlds do not become one. 

Yet there is no mixup. 

Worlds are inverted and upright, 

Some high, some low — 

All are the perceptions of beings: 

The enlightening discern them all. 

The wide worlds 
Are infinite, boundless; 

They know all kinds are one 
And know that one is various. 

The Universally Good offspring of Buddha 
Can, by Universally Good knowledge, 
Know the number of lands, 

Though the number is boundless. 

They know the projections of worlds. 

The projections of lands and beings, 

The projections of teachings and buddhas — 
All to the ultimate point. 

All worlds. 

Micro- and macrocosmic, 

Various different arrays — 

All arise from action. 

Infinite enlightening beings 
Learn to enter the reality realm; 

Their spiritual powers free, 

They reach everywhere in the ten directions. 

If the names of those worlds were spoken 
For eons as many as beings. 

They still could not be all told — 

Only Buddha can reveal them. 

The various names 

Of the worlds and buddhas 



962 


The Flower Ornament Scripture 


Could not be fully told 
Even in countless eons. 

The most excellent wisdom, 

The teachings of buddhas of all times. 

Are born from the realm of reality 
And fill the state of enlightenment. 

With pure, unobstructed mindfulness, 

Boundless, unimpeded wisdom. 

They analyze the reality realm 
To reach the other shore. 

The worlds of the past, 

Great and small. 

The arrangements they have developed, 

Buddhas know in an instant. 

The human lions therein 

Cultivate the various practices of buddhas, 

Attain to true awakening, 

And manifest their freedoms. 

Enlightening beings know all 
Such buddhas of the future. 

The most noble of humans 
In boundless ages to come, 

All their undertakings, 

All their various states. 

How they strive in practice, 

And therein attain enlightenment. 

They know their congregations. 

Their life spans, and the beings they teach, 

By what means they teach, 

Turning the wheel of truth for the masses. 

Knowing this, enlightening beings 
Abide in the stage of Universally Good practice. 
Their knowledge and wisdom, thoroughly clear, 
Giving birth to all the buddhas. 

They enter deeply 
Into all the buddha-lands 
There are in the present 
And arrive at the reality realm. 



The Practice of Universal Good 


963 


All the present buddhas 
In all those worlds 
Are masters of teaching, 

Unhindered in discourse. 

They also know their congregations, 

Pure lands, and adaptive powers; 

For countless million eons 
They always ponder these things. 

The awesome psychic powers 
And endless stores of knowledge 
Of the noble Tamers of the World, 

The enlightening beings know all. 

Producing unobstructed eyes, 

Unobstructed ears, noses, bodies, 

And unobstructed universal tongues. 

They can gladden sentient beings. 

Their supreme, unobstructed minds 
Are broad and totally pure; 

Their knowledge pervading all, 

They know all things of all times. 

They study all projections. 

Projections of lands and beings, 

Of worlds and civilizations. 

And finally reach the other shore of projections. 

The various distinctions of all worlds 

All are there due to perceptions and thoughts; 

Entering buddhas’ knowledge of means, 

They clearly understand all this. 

For each of untold groups 
They manifest embodiment 
Causing all to see the Buddha, 

And liberating boundless beings. 

The profound knowledge of buddhas 
Is like the sun coming out in the world. 

Ever appearing everywhere 
In all lands. 

They realize all worlds 

Arc provisional names, without reality; 



964 


The Flower Ornament Scripture 


Sentient beings and worlds 
Are like dreams, like shadows. 

They do not produce false discriminatory views 
About the things of the world: 

Those free from false discrimination 
Do not even see false discriminations. 

Measureless, countless eons 
They understand are one moment; 

And they know a moment has no moment — 
Thus do they see the world. 

Innumerable lands 

They cross over in an instant, 

Yet through measureless eons 

They don’t move from their original place. 

Untold eons 

Are the space of a moment; 

Not seeing long or short. 

They find ultimate mstantaneousness. 

Mind is in the world, 

World is in the mind — 

About this they do not wrongly create 
Discriminations of duality and nonduality. 

Beings, worlds, ages, 

Buddhas and Buddha teachings — 

All are like illusory projections: 

In the reality realm all is equal. 

Throughout the lands of the ten directions 
They manifest infinite bodies; 

Knowing bodies arise from conditions. 

They have no attachments at all. 

Based on nondual knowledge 
They manifest the buddhas. 

Without attachment to nonduality, 

Knowing there is no duality or nonduality. 

They realize that all worlds 
Are like flames, like lights. 



The Practice of Universal Good 


965 


Like echoes, like dreams, 

Like illusions, like emanations. 

Thus they accordingly enter 
The sphere of action of the buddhas 
And achieve Universally Good knowledge 
Illumining all the profound realm of truth. 

Attachments to beings and lands 
They completely give up, 

Yet rouse minds of great compassion 
And purify all worlds. 

Enlightening beings always rightly remember 
The marvelous teachings of the buddhas. 

Pure and clear as space. 

Yet producing great expedient means. 

Seeing the world always deluded, 

They determine to save and liberate all: 

Their undertakings are all pure, 

Extending throughout all universes. 

Buddhas and enlightening beings, 

Buddhist principles and things of the world — 
If you see their reality, 

All are no different from one another. 

Buddhas’ reality-body matrix 
Is in all worlds, 

Yet while being in the world 
Has no attachment to the world. 

Just as in clear water 

Reflections have no coming or going, 

The reality-body’s being in the world 
Is also like this. 

Thus freed from attachment. 

Body and world are both pure: 

Clear and still as space. 

There is no birth at all. 

Knowing the body has no end. 

No birth and no destruction, 



966 


The Flower Ornament Scripture 


Being neither eternal nor impermanent, 

They show it in all worlds. 

Destroying false views. 

They point out correct insight: 

The essence of things has no coming or going, 

Is uninvolved with self or possession. 

As when a skilled magician 
Causes various things to appear, 

Their coming is from nowhere 
And they go nowhere, 

The nature of illusions is not finite 
Nor is it infinite, 

But in the midst of the crowd 
He manifests the finite and infinite. 

Similarly by the mind in silent concentration 
Cultivating roots of goodness 
Produces all buddhas, 

Neither finite nor infinite: 

Finiteness and infinity 
Are deluded notions — 

Comprehending all states of being, 

The enlightening do not cling to finiteness or infinity. 

The buddhas’ most profound truth 
Is vast, deep, ultimate quiescence; 

Their profound, measureless knowledge 
Knows the deepest states. 

Enlightening beings are freed from delusion, 

Their purity of mind is continuous; 

By means of spiritual powers 

They skillfully liberate numberless beings. 

To those not at rest they bring rest. 

To those at peace they show the site of enlightenment. 
Thus do they go throughout the cosmos, 

Their minds without attachment. 

Not dwelling on ultimate reality 
And not entering nirvana, 

Thus they go throughout the worlds 
Enlightening living beings. 

The classes of phenomena and beings 
They know without being attached; 



The Practice of Universal Good 


967 


Everywhere showering the rain of truth, 

They fill and enrich all worlds. 

In all worlds 

They realize true awakening moment to moment 
Yet cultivate the practice of enlightening beings 
Without ever retreating. 

The various bodies in the world 
They know all completely; 

Thus knowing physical phenomena 
They realize the body of buddhas. 

They know all sentient beings, 

All ages and lands. 

Throughout the ten directions, boundless, 

Entering fully into the ocean of knowledge. 

Beings’ forms are infinite; 

For each the buddhas manifest a body. 

The buddhas’ bodies are boundless — 

The wise observe them all. 

What they know in one moment 
Manifests the buddhas. 

Impossible to fully tell 
Even in measureless eons. 

The buddhas can manifest their bodies 
Passing finally away in any place; 

In an instant innumerable relics 
Are individually divided. 

Thus those of certain knowledge 
Know the infinite will for enlightenment 
Of the seekers of buddhahood 
In the ages to come. 

Ability to know in this way 
All the enlightened ones 
Of past, present, and future 

Is called maintaining the practice of Universal Good. 

Thus distinctly knowing 
Countless stages of practice, 

Entering the abode of wisdom, 

The cycle never rolls back. 



968 


The Flower Ornament Scripture 


Subtle, extensive knowledge 

Entering deeply into the sphere of buddhahood 

And having entered, not regressing 

Is called Universally Good wisdom. 

All the supremely noble ones 
Enter the realm of buddhahood; 

Their practice never regressing, 

They attain unexcelled enlightenment. 

The different individual actions 

Of infinitely many minds 

All come from accumulations of conceptions: 

The equanimous know them all. 

Defiled or undefiled. 

Learners’ minds, nonlearners’ minds — 

Untold numbers of minds 
They know at every moment. 

They know they are not one or two, 

Not defiled and not pure. 

And also without mixture — 

All arise from one’s own notions. 

Thus they clearly see 
All living beings 

With minds and thoughts each different 
Creating various worlds. 

By such means 

Cultivating supreme practice 

And being reborn from the Teaching 

They can be called Universally Good. 

Sentient beings all wrongly produce 
The conceptions of the good and bad states; 
Because of this they may be born in heaven 
Or then again fall into hell. 

Enlightening beings see the worlds 
As produced by the action of false ideas; 
Because false ideas are boundless 
Infinite too are the worlds. 



The Practice of Universal Good 


969 


All lands are manifestations 
Of the network of conceptions; 

By the means of the net of illusion 
One can instantly enter them all. 

Eye, car, nose, tongue, body, 

And the intellect too are thus — 

Conceptions of the world are different; 

All can be equally contained therein. 

In each object of the eye 
There are infinite eyes immanent, 

Their various natures different, 

Measureless, unspeakable. 

What is seen has no difference 
And also no mixup; 

Everyone, according to his own acts, 
Experiences the resulting consequences. 

The power of Universal Good is infinite, 
Knowing them all completely; 

In all objects of eyes 

There is great knowledge immanent. 

Thus enlightening beings know distinctly 
Every worldly realm 
And cultivate all enlightening practices 
Without ever turning back. 

Buddhas teach, beings teach, 

And lands teach too: 

Everything in all times teaches thus — 

The enlightening ones know every particular. 

The future is the past, 

The present is the future, 

The three times look to each other; 

The enlightening understand each. 

Thus in infinite ways 
They awaken the worlds: 

No boundaries can be found 
To the means of total knowledge. 




BOOK THIRTY-SEVEN 
Manifestation of Buddha 


Then, from the circle of white hair between his brows, the Buddha 
emitted a great beam of light called manifestation of the realizer of 
Thusness, accompanied by countless trillions of light beams. That light 
illumined all the worlds in the whole cosmos, circling ten times to the 
right, revealing the immeasurable powers of the enlightened, awakening 
countless enlightening beings, shaking all worlds, extinguishing the 
suffering of all states of misery, eclipsing the abodes of all demons, and 
showing all buddhas sitting on the seat of enlightenment attaining per- 
fect awakening, as well as all the assemblies at the sites of enlightenment. 
Having done all this, the light returned and circled the assembly of en- 
lightening beings, then entered the head of the enlightening being Won- 
drous Qualities of Natural Origination of Buddha. 

Now the masses at this enlightenment site were elated, ecstatic; they 
thought, “How extraordinary! Now that the Buddha has radiated great 
light, surely he will expound a most profound great teaching.” Then the 
enlightening being Wondrous Qualities of Natural Origination of Bud- 
dha, on a lotus blossom seat, bared his right shoulder, knelt on his right 
knee, joined his palms, turned toward the Buddha with total attention, 
and spoke these verses: 

The Truly Awake, the Virtuous, the Great Sage, emerges, 
Comprehending all objects, reaching the Other Shore, 

Equal to the buddhas of past, present, and future; 

Therefore I now pay reverent obeisance. 

Having risen to the shore of the signless realm 
And appeared in a body magnificently arrayed with wondrous 
marks, 

He radiates thousands of undefiled beams of light 
And destroys the hordes of demons entirely. 

All the worlds in the ten directions 
He causes to quake without exception, 


970 



Manifestation of Buddha 


971 


Yet without frightening a single sentient being — 

Such is the spiritual power of the Felicitous One. 

Equal in essence to space and the cosmos, 

He can remain as stable as they. 

All the living, without count or measure. 

He has destroyed evil and removed defilements. 

Working hard at austere practices for countless ages, 

He fully attained the highest enlightenment. 

His knowledge unhindered in the midst of all objects, 

Of the same nature as all the buddhas. 

The Guide radiates these great beams of light, 

Shaking the worlds in the ten directions; 

Displaying measureless mystic powers. 

They have returned and entered my body. 

Well able to learn the definitive teaching, 

Countless enlightening beings have assembled here 
And inspired me to ask about the Teaching, 

Wherefore I now petition the Sovereign Teacher. 

This assembly is now clear and serene, 

Able to liberate all in the world, 

Their wisdom boundless, without attachments — 

Such eminent sages have all gathered here. 

The benefactor of the world, the noble guide, 

With wisdom and energy beyond measure 
Now illumines the crowd with great light 
Causing me to ask about the unexcelled Teaching. 

Who can truly expound in full 

The profound realm of the great wizard? 

Who is the inheritor of the Buddha doctrine? 

Noble Guide of the World, please show us. 

Then the Buddha emitted a great beam of light, called unimpeded 
confidence, from his mouth, accompanied by countless trillions of light 
beams, illumining all worlds in the cosmos, circling ten times to the 
right, showing the various controlling powers of the Buddha, awaken- 
ing innumerable enlightening beings, shaking all the worlds of the ten 
directions, extinguishing the pains of all states of misery, eclipsing all 
abodes of demons, and showing all the buddhas on the seat of enlighten- 
ment attaining true awakening, as well as the assemblies at all those sites 



912 


The Flower Ornament Scripture 


of enlightenment. Having done all this, the lights came back, circled the 
assembly of enlightening beings, and entered the mouth of the enlight- 
ening being Universally Good, after which the body and lion throne of 
Universally Good surpassed their former condition, and that of the other 
enlightening beings a hundredfold, surpassing all except the lion throne 
of the Buddha. 

Then the enlightening being Wondrous Qualities of Natural Origina- 
tion of Buddha asked the great enlightening being Universally Good, 
“This vast miraculous display manifested by the Buddha, causing all the 
enlightening beings joy, is inconceivable, incomprehensible to the world 
— what is this auspicious sign?" Universally Good replied, “In the past 
when I saw buddhas show such tremendous mystic displays, they ex- 
pounded the teaching of the manifestation of Buddha. I think that now 
since he has displayed this sign, he is going to expound this teaching. 
When this teaching is expounded, the whole earth quakes and immea- 
surable lights asking about the teaching are produced.” 

Then the enlightening being Wondrous Qualities ofNatural Origina- 
tion of Buddha asked the enlightening being Universally Good, “How 
should great enlightening beings know the principle of the manifestation 
of the buddhas, those who realize Thusness, those who are truly awake? 
Please tell us; these countless trillions of enlightening beings have all cul- 
tivated purifying practice for a long time, their recollection and precise 
awareness is fully developed, they embody the dignity of all buddhas, 
they have reached the consummation of ultimate great adornment, they 
correctly remember all buddhas without forgetting, they observe all 
sentient beings with great compassion, they know with certainty the 
spheres of spiritual powers of great enlightening beings, they have 
already received the support of the spiritual power of buddhas, they 
are able to receive the sublime teachings of all buddhas; imbued with 
immeasurable such virtues, they have all come and gathered here. You 
have already attended and served countless quintillions of buddhas, 
accomplished the supreme practice of enlightening beings, have attained 
mastery of all modes of concentration, have penetrated the esoteric 
secrets of all buddhas, know all ways of enlightenment, have put an end 
to all doubt, are supported by the spiritual power of the buddhas, know 
the faculties of sentient beings and explain ways of genuine liberation to 
them according to their inclinations, follow the knowledge of Buddha, 
expound the Buddha teachings, and have reached the Other Shore. You 
have infinite such virtues, worthy of praise. Please explain the phe- 
nomena of the manifestation of the buddhas, those who realize Thusness, 
the truly awake — their physical forms, utterances, states of mind, prac- 
tices, enlightenment, and preaching, until their manifestation of entry 
into ultimate extinction, and the roots of goodness generated by seeing, 
hearing, and associating with them. Please tell us about all these things.” 
Then the enlightening being Wondrous Qualities ofNatural Origin of 
Buddha, desiring to reiterate his point, spoke these verses to the enlight- 
ening being Universally Good; 



Manifestation of Buddha 


973 


Excellent sage of unimpeded wisdom, 

You are well aware of the boundless realm of equality. 

Please explain the practices of infinite buddhas; 

The enlightening beings will be happy to hear them. 

How can enlightening beings follow and comprehend 
The buddhas’ emergence in the world? 

What are their spheres of body, speech, and mind? 

Tell us this, and their spheres of action too. 

H ow do buddhas attain true enlightenment? 

How do buddhas turn the wheel of the Teaching? 

How do the Blissful Ones pass away? 

The masses will be happy to hear. 

Of those who see the buddhas, great spiritual sovereigns, 

Attend them and develop roots of goodness. 

Please tell us the stores of virtue 

And what the beings who see them attain. 

If any hear of buddhas’ names, 

Whether present in the world or extinct, 

And deeply believe in their treasury of merit, 

Tell us how they will benefit. 

These enlightening beings, all in an attitude of respect, 

Are gazing at the Buddha, and at you and me; 

PI ease tell them of the ocean of virtues 
Which purifies living beings. 

Please explain the meanings in the wondrous teaching 
With stories and examples; 

When beings hear, they will be greatly inspired. 

Their doubts will end and their knowledge will be clear as space. 

Like the glorified bodies manifested 
By buddhas throughout all lands, 

By marvelous speech, stories, and examples 
Please show the enlightenment of buddhas like them. 

In millions of buddha-lands in the ten directions, 

In countless billions of eons, 

It is hard to see such enlightening beings 
As have gathered here now. 

These enlightening beings are all reverent, 

Eager for the subtle doctrine; 



974 


The Flower Ornament Scripture 


Please expound with pure mind 

The great phenomena of Buddha’s manifestation. 

Then the enlightening being Universally Good said to the great con- 
gregation of enlightening beings, “This matter is inconceivable. The 
Buddha, the one who realizes Thusness, the worthy, the truly awake, 
becomes manifest by means of infinite phenomena. Why? It is not by 
one condition, by one phenomenon, that the manifestation of Buddha 
can be accomplished. It is accomplished by ten infinities of things. What 
are the ten? It is accomplished by the mind of enlightenment that took 
care of infinite sentient beings in the past. It is accomplished by the in- 
finite supreme aspirations of the past. It is accomplished by great benevo- 
lence and compassion, which infinitely saved all sentient beings in the 
past. It is accomplished by infinite continuous commitments of the past. 
It is accomplished by infinite cultivation of virtues and knowledge tire- 
lessly in the past. It is accomplished by infinite service of buddhas and 
education of sentient beings in the past. It is accomplished by infinite 
pure paths of wisdom and means in the past. It is accomplished by infinite 
pure virtues of the past. It is accomplished by infinite ways of adornment 
in the past. It is accomplished by infinite comprehensions of principles 
and meanings in the past. When these infinite, incalculable aspects of the 
Teaching are fulfilled, one becomes a buddha. 

“It is as a billion-world universe is not formed just by one condition, 
not by one phenomenon — it can be formed only by innumerable condi- 
tions, innumerable things. That is to say, the rising and spreading of 
great clouds and showering of great rain produce four kinds of atmo- 
sphere, continuously making a basis. What are those four? One is called 
the holder, because it can hold the great waters. Second is called the 
evaporator, because it can evaporate the great waters. Third is called 
structure, because it sets up all places. Fourth is called arrangement, 
because the arrangement and distribution are all functional. These are all 
produced by the joint actions of sentient beings and by the roots of 
goodness of enlightening beings, enabling all sentient beings to get the 
use of what they need. Innumerable such causes and conditions form the 
universe. It is such by the nature of things — there is no producer or 
maker, no knower or creator, yet the worlds come to be. 

“The manifestation of Buddha is also like this — it does not come 
about through just one condition or thing, but by innumerable causes 
and conditions, innumerable phenomena. That is, having heard, re- 
ceived, and held the clouds and rain of the great Teaching from past 
buddhas, by this can be produced the four kinds of atmosphere of great 
knowledge of the enlightened. What are these four? One is the atmo- 
sphere of great knowledge of mental command able to retain memory 
without forgetting, being able to hold the great clouds and rain of 
teachings of all buddhas. Second is the atmosphere of great knowledge 
producing tranquillity and insight, being able to evaporate all afflictions. 



Manifestation of Buddha 


915 


Third is the atmosphere of great knowledge of skillful dedication, being 
able to perfect all roots of goodness. Fourth is the atmosphere of great 
knowledge producing undefiled, variegated, magnificent arrays of 
adornments, causing the roots of goodness of all beings taught in the past 
to be purified, and consummating the power of the untainted roots of 
goodness of the enlightened. The buddhas’ attainment of enlightenment 
in this way is thus by the nature of things — without production or crea- 
tion, it nevertheless takes place. This is the first characteristic of the mani- 
festation of the completely enlightened, the truly awake. Great enlight- 
ening beings should know it as such. 

“Furthermore, just as when a billion-world universe is about to form, 
the rain falling from the great clouds, called ‘the deluge,’ cannot be 
absorbed or held by any place except the universe when it is about to 
form, in the same way when the Buddha rouses the clouds of the great 
Teaching and showers the rain of the great Teaching, those of the two 
lesser vehicles, whose minds and wills are narrow and weak, cannot 
absorb or hold it — this is possible only for the great enlightening beings 
with the power of mental continuity. This is the second characteristic of 
the manifestation of Buddha — great enlightening beings should know it 
as such. 

“Furthermore, just as sentient beings, by the force of their acts, shower 
rain from great clouds, which do not come from anywhere or go any- 
where, in the same way great enlightening beings, by the power of their 
roots of goodness, rouse the clouds of the great Teaching and shower the 
rain of the great Teaching, yet it comes from nowhere and goes no- 
where. This is the third characteristic of the manifestation of Buddha — 
great enlightening beings should know it as such. 

“Furthermore, just as no beings in the universe can count the drops of 
rain pouring from great clouds, and would go crazy if they tried, for 
only the overlord god of the universe, by the power of roots of goodness 
cultivated in the past, is aware of every single drop, in the same way the 
Buddha produces great clouds of teachings and showers great rain of 
teachings that all sentient beings, seekers of personal salvation, and self- 
enlightened ones cannot know, and they would surely go mad if they 
tried to assess them in thought; only the great enlightening beings, lords 
of all worlds, by the power of awareness and intellect cultivated in the 
past, comprehend every single expression and phrase, and how they 
enter beings’ minds. This is the fourth characteristic of the manifestation 
of Buddha — great enlightening beings should know it as such. 

“Furthermore, it is as when great clouds shower rain, there is a great 
cloud raining called the extinguisher, because it can extinguish fires; 
there is a great cloud raining called producer, because it can produce 
floods; there is a great cloud raining called stopper, because it can stop 
floods; there is a great cloud raining called maker, because it can make all 
kinds of jewels; there is a great cloud raining called distinguisher, because 
it can distinguish the billion worlds of the universe. The Buddha mani- 



916 


The Flower Ornament Scripture 


festing is also like this, producing great clouds of teaching, showering 
great rains of teaching: there is a great rain of teaching called extin- 
guisher because it can extinguish all sentient beings’ afflictions; there is 
a great rain of teaching called producer because it can produce all sen- 
tient beings’ roots of goodness; there is a great rain of teaching called 
stopper because it can stop all sentient beings’ delusions of views; there 
is a great rain of teaching called maker because it can make all jewels of 
wisdom; there is a great rain of teaching called distinguisher because it 
distinguishes the inclinations of all sentient beings. This is the fifth char- 
acteristic of the manifestation of Buddha — great enlightening beings 
should know it as such. 

“Furthermore, just as the great clouds rain water of one flavor, yet 
there are innumerable differences according to where it rains, in the same 
way Buddha appearing in the world rains water of teaching of one flavor 
of great compassion, yet his sermons according to the needs of the situa- 
tion are infinitely variegated. This is the sixth characteristic of the mani- 
festation of Buddha — great enlightening beings should know it as such. 

“Furthermore, as when a billion-world universe first forms, the abodes 
of the heavens in the realm of form are made first, then the abodes of the 
heavens in the realm of desire, and then the abodes of human and other 
beings, similarly Buddha appearing in the world first produces the 
knowledge of practices of enlightening beings, then the knowledge of 
practices of individual illuminates, then the knowledge of practices of lis- 
teners, then the knowledge of practices of the conditional roots of good- 
ness of other sentient beings. Just as the great clouds rain water of one 
flavor while the abodes created are variously dissimilar according to the 
differences in roots of goodness of the sentient beings, Buddha’s spiritual 
rain of the one flavor of compassion has differences according to the ves- 
sels, or capacitites of sentient beings. This is the seventh characteristic of 
the manifestation of Buddha — great enlightening beings should know it 
as such. 

“Furthermore, when the worlds are beginning, there is a great flood 
filling the billion-world universe, producing enormous lotus flowers, 
called array of jewels of virtues of the manifestation of Buddha, which 
cover the surface of the waters, their radiance illumining all worlds in 
the ten directions. Then the overlord god, the gods of the pure abodes, 
and so on, seeing these flowers, know for certain that in this eon there 
will be that many buddhas appearing in the world. At that time there 
arises an atmosphere called highly purified light which makes the man- 
sions of the heavens of the realm of form. There arises an atmosphere 
called array of pure lights which makes the mansions of the heavens of 
the world of desire. There arises an atmosphere called firm, dense, and 
indestructible, which makes the great and small peripheral mountains 
and the iron mountains. There arises an atmosphere called supremely 
high which makes the polar mountains. There arises an atmosphere called 
immovable which makes the ten great mountains. There arises an atmo- 



Mani festation of Buddha 


911 


sphere called stabilization which makes the earth. There arises an atmo- 
sphere called adornment which makes the palaces of the earth and sky, 
of the water and sound spirits. There arises an atmosphere called inex- 
haustible treasury which makes all the oceans of the billion worlds. 
There arises an atmosphere called treasury of universal light which 
makes all the jewels of the billion worlds. There arises an atmosphere 
called steadfast root which makes all the wish-fulfilling trees of the bil- 
lion worlds. The one-flavored water rained by the great clouds has no 
distinctions, but because the roots of goodness of sentient beings are not 
the same, the atmospheres are not the same, and because of the differ- 
ences of the atmospheres, the worlds are different. The manifestation of 
Buddha is also like this, replete with the virtues of all roots of goodness, 
emitting the light of unexcelled great knowledge, called inconceivable 
knowledge perpetuating the lineage of buddhas, illumining all worlds in 
the ten directions, giving the enlightening beings the prediction that they 
will be coronated by all buddhas, attain true enlightenment, and appear 
in the world. The Buddha manifesting has another light of unexcelled 
great knowledge, called pure and undefiled, which makes the untainted 
inexhaustible knowledge of the enlightened. There is another light of 
unexcelled great knowledge, called universal illumination, which makes 
the Buddha’s inconceivable knowledge universally penetrate the realm 
of reality. There is another light of unexcelled great knowledge, called 
sustaining the nature of buddhahood, which makes the insuperable 
power of Buddha. There is another light of unexcelled great knowledge, 
called outstanding and incorruptible, which makes Buddha’s fearless and 
incorruptible knowledge. There is another light of unexcelled great 
knowledge, called all spiritual powers, which makes Buddha’s unique 
qualities and omniscience. There is another light of unexcelled great 
knowledge, called producing mystic transformation, which makes Bud- 
dha’s knowledge of how to cause the roots of goodness produced by 
seeing, hearing, and attending Buddha to not be lost or decay. There is 
another light of unexcelled great knowledge, called universal accord, 
which makes Buddha’s body of endless virtue and knowledge, doing 
what is beneficial for all beings. There is another light of unexcelled 
great knowledge, called inexhaustible, which makes Buddha’s extremely 
profound, subtle knowledge causing the lineage of the three treasures not 
to die out, according to those who are enlightened by it. There is another 
light of unexcelled great knowledge, called various adornments, which 
makes the glorified body of Buddha, gladdening all sentient beings. 
There is another light of unexcelled great knowledge, called indestruc- 
tible, which makes the inexhaustible, supreme life span of Buddha equal 
to the cosmos and the realm of space. Buddha’s water of the one flavor 
of compassion has no distinction, but because sentient beings’ inclina- 
tions are not the same and their faculties and characters are different, it 
produces various atmospheres of great knowledge, enabling the sentient 
beings to accomplish the actual manifestation of buddhahood. All bud- 



978 


The Flower Ornament Scripture 


dhas are one and the same in essence; from the sphere of great knowledge 
they produce various kinds of lights of knowledge. You should know 
that Buddha, from the single flavor of liberation, produces infinite, in- 
conceivable qualities of various kinds, which sentient beings think are 
products of the Buddha’s supernormal powers, but which actually are 
not created by the supernormal powers of Buddha. There is not a single 
enlightening being who can ever attain even a little bit of the knowledge 
and wisdom of buddhas without having planted roots of goodness in the 
company ofbuddhas. It is just that by the spiritual power of the buddhas 
sentient beings are enabled to embody the qualities of buddhahood; yet 
the buddhas have no discrimination. There is no creation, no destruction, 
no creator, and nothing created. This is the eighth characteristic of the 
manifestation of Buddha — great enlightening beings should know it as 
such. 

“Furthermore, it is like the arising of four atmospheres in space that 
can sustain the sphere of water. Of these four, one is called stability, the 
second permanence, the third ultimacy, and the fourth firmness. These 
four atmospheres can sustain the sphere of water; the sphere of water can 
sustain the earth and prevent it from falling apart — therefore it is said 
that the sphere of earth rests on the sphere of water, the sphere of water 
rests on the atmosphere, the atmosphere rests on space, and space does 
not rest on anything; but though space does not rest on anything, it en- 
ables the universe to abide. The manifestation of Buddha is also like this, 
producing Buddha’s four kinds of atmosphere of great knowledge based 
on the unimpeded light of wisdom, able to sustain the roots of goodness 
of all sentient beings. What are those four? The atmosphere of great 
knowledge taking care of all sentient beings and inspiring joy in them; 
the atmosphere of great knowledge setting up right teaching and causing 
sentient beings to take to it; the atmosphere of great knowledge preserv- 
ing all sentient beings’ roots of goodness; the atmosphere of great knowl- 
edge containing all appropriate means, arriving at the realm where there 
are no taints or contaminations. The buddhas benevolently rescue all 
living beings, compassionately liberate all living beings, their great be- 
nevolence and compassion universally aiding all: however, great benevo- 
lence and great compassion rest on great skill in means; great skill in 
means rests on the manifestation of Buddha; the manifestation of Bud- 
dha rests on the light of unimpeded wisdom; the light of unimpeded 
wisdom does not rest on anything. This is the ninth characteristic of the 
manifestation of Buddha — great enlightening beings should know it as 
such. 

“Furthermore, once the billion-world universe has formed, it benefits 
countless various sentient beings — the water creatures receive the bene- 
fits of the water, the land creatures receive the benefit of the land, the sky 
creatures receive the benefit of the sky. In the same way the manifesta- 
tion of Buddha variously benefits all kinds of beings — those who be- 
come joyful on seeing Buddha gain the benefit of joy, those who abide 



Manifestation of Buddha 


919 


by the pure precepts gain the benefit of pure conduct, those who abide in 
the meditations, concentrations, and immeasurable minds gain the bene- 
fit of transmundane spiritual powers of saints, those who abide in the 
lights of the ways of entry into the Teaching gain the benefit of the non- 
dissolution of cause and effect, those who abide in the light of nonexis- 
tence gain the benefit of nondissolution of all truths. Therefore we say 
the manifestation of Buddha benefits all sentient beings. This is the tenth 
characteristic of the manifestation of Buddha — great enlightening beings 
should know it as such. 

“When great enlightening beings know the manifestation of Buddha, 
they know it is infinite because they know it consummates infinite prac- 
tices; then they know it is immensely vast because they know it pervades 
the ten directions; then they know it has no coming or going because 
they know it is apart from birth, subsistence, and extinction; then they 
know it has no action and nothing acted upon because they know it is 
beyond mind, intellect, and consciousness; then they know it is impartial 
because they know all sentient beings have no self; then they know it is 
endless because they know it pervades all lands without end; then they 
know it is unreceding because they know it will never be stopped in the 
future; then they know it has no decay because the Buddha’s knowledge 
has no counterpart; then they know it is nondual because they know 
Buddha equally observes the conditional and the unconditional; then 
they know all sentient beings gain benefit because the dedication of Bud- 
dha’s original vows are freely fulfilled.” 

Then the great enlightening being Universally Good, wishing to re- 
state his point, spoke these verses: 

The Ten-Powered Great Hero is supreme, 

Incomparable as space, 

With a sphere so vast it cannot be measured, 

Virtues most eminent, beyond the world. 

The virtues of the ten powers are boundless, 

Unreachable by thought: 

A single teaching of the human lion 

No sentient beings can know in a hundred million eons. 

If the lands of the ten directions were reduced to dust, 

Those motes of dust might be counted, 

But the virtues in a single hair of Buddha 
Could not be told in a trillion eons. 

If someone took a ruler to measure space 
And someone followed to keep the account, 

The bounds of space could not be found — 

So it is with the realm of Buddha. 



980 


The Flower Ornament Scripture 


If someone could know in an instant 
The minds of the beings of all times, 

Even over eons as many as beings, 

Such a one could know the essence of one thought of Buddha. 

Just as the reality realm pervades all 
Yet cannot be perceived as being all, 

So also is the realm of the Ten-Powered: 

It pervades all yet is not all. 

True Thusness, free of falsehood, is ever silent; 

Birthless, deathless, it is all-pervasive. 

Th e realm of the buddhas is also thus; 

Essentially equal, not increasing or decreasing. 

Just as ultimate reality has no limit. 

Is in all times yet is not therein, 

So is the realm of the Guide, 

Pervading all times without obstruction. 

The nature of things is uncreate, unchanging, 

Fundamentally pure, like space: 

So also is the purity of nature of buddhas — 

Their fundamental nature is not a nature, is beyond being and 
nonbeing. 

The nature of things is not in discussion, 

It is speechless, beyond speech, eternally quiescent. 

The nature of the realm of the Ten-Powered is also thus; 

No words can explain it. 

Buddha knows the nature of things is null. 

Like birds flying through the sky without a trace; 

By the power of past vows he manifests a body, 

Showing the great spiritual transfiguration of Buddha. 

Any who wish to know the realm of Buddha 
Should make their minds clean as space. 

Getting rid of false notions and graspings, 

Making the mind unhindered wherever it turns. 

Therefore offspring of Buddha should listen well 

As I illustrate the realm of Buddha with a few examples; 

The virtues of the Ten-Powered cannot be measured, 

But to enlighten all beings I summarize them. 



Manifestation of Buddha 


981 


The vistas exposed by the Guide 
In acts of body, speech, and mind, 

Their teaching and final extinction. 

All roots of goodness I now will tell. 

Just as the establishment of worlds 

Cannot be achieved by one cause or condition, 

And countless appropriate causes and conditions 
Form this billion-world universe. 

The manifestation of Buddha is also like this, 

Only accomplished through infinite virtues; 

The atoms of lands and thoughts of minds may be known, 

But the productive causes of the Ten-Powered none can measure. 

Just as clouds pour rain at the start of one eon 
And create four great atmospheres, 

And the roots of goodness of sentient beings and the power of 
enlightening beings 
Establish the billion worlds securely, 

So do the clouds of teaching of the Ten-Powered 
Produce atmospheres of knowledge, pure minds. 

Guiding beings to which they were previously dedicated 
To fulfillment of the highest reward. 

Just as there is a great deluge 

Which no place can contain 

Except the great wind force in pure space 

At the beginning of the universe. 

So also is the Buddha’s manifestation. 

Showering rain of truths filling the cosmos 
Which the weak-minded cannot bear, 

Only those of pure and broad minds. 

Just as the downpour of rain in the sky 
Comes from nowhere and goes nowhere, 

With no producer or receiver, 

Naturally filling all with moisture thus, 

The rain of teaching of Buddha is also thus, 

Without coming or going, uncreate; 

Based on past practice, with the power of enlightening beings, 
All the great-minded hear and accept it. 

As the clouds in the sky shower rain. 

And no one can count the drops, 

Except the lord of the universe 



982 


The Flower Ornament Scripture 


Whose power is able to comprehend them, 

So also is the rain of teaching of the Felicitous; 

No sentient beings can measure it, 

Except people who are free in the world, 

Who see it as clearly as a jewel in the hand. 

Just as the rain pouring from the clouds in the sky 
Can extinguish, can produce, and can stop, 

Can make all jewels 

And distinguish all in the universe. 

The rain of Buddha’s teaching is also thus, 

Extinguishing delusion, producing good, stopping views, 

Making all jewels of knowledge, 

Distinguishing beings’ inclinations. 

The one flavor of the rain in the sky 
Is different according to the places it rains — 

It is not that the rain has any distinction, 

But it is naturally thus according to the differences in things. 

The rain of teaching of Buddha is not one or varied: 

Impartial, quiescent, it is free from discrimination, 

Yet according to the various differences of those taught 
It naturally has unlimited aspects. 

When the world is first formed, 

First are formed the palaces of the form-realm heavens, 

Then the desire heavens, then human abodes. 

And last the gandharva palaces; 

The manifestation of Buddha is also like this, 

First producing boundless enlightening beings’ practices. 

Then teaching those aware of conditioning, who like tranquillity, 
Then the listeners, then finally sentient beings. 

When the gods first see the lotus blossom open 
They know buddhas will appear and are glad; 

Water, based on the power of wind, produces the world, 
Dwellings, mountains, and rivers arc all set up. 

The great light of the developed goodness of Buddha 
Skillfully distinguishes enlightening beings and gives them 
predictions; 

The spheres of knowledge, all pure. 

Can each reveal the ways to buddhahood. 

The forest exists dependent on the earth. 

The earth remains solid based on water, 

Water depends on wind, wind on space. 



Manifestation o f Buddha 


983 


While space does not depend on anything. 

All Buddha teachings depend on compassion. 

And compassion is established depending on means; 

Means depend on knowledge, knowledge on wisdom. 

While the body of unimpeded wisdom does not depend on 
anything. 

Once the world comes to be. 

All beings receive its benefits — 

Living on the earth, in the water, in the sky. 

Two-legged, four-legged, all receive benefit. 

The manifestation of the spiritual sovereign is also thus — 

All beings gain its benefits; 

If any see, hear, or associate with Buddha, 

It will cause all confusions and afflictions to be removed. 

The elements of Buddha’s manifestation are boundless; 

The deluded of the world cannot know them. 

Out of desire to enlighten all conscious beings 
Similes are told where there is no comparison. 

“H ow should great enlightening beings see the body of Buddha? 
They should see the body of Buddha in infinite places. Why? They 
should not see Buddha in just one thing, one phenomenon, one body, 
one land, one being — they should see Buddha everywhere. Just as space 
is omnipresent, in all places, material or immaterial, yet without either 
arriving or not arriving there, because space is incorporeal, in the same 
way Buddha is omnipresent, in all places, in all beings, in all things, in all 
lands, yet neither arriving nor not arriving there, because Buddha’s body 
is incorporeal, manifesting a body for the sake of sentient beings. This is 
the first characteristic of the body of Buddha; great enlightening beings 
should see it thus. 

“Furthermore, just as space is wide open, is not a form yet can reveal 
all forms, yet space is without discrimination or false description, so also 
is the body of Buddha like this, causing all beings’ mundane and trans- 
mundane good works to be accomplished by illumining all with the 
light of knowledge, yet without discrimination or false descriptions, 
having originally terminated all attachments and false descriptions. This 
is the second characteristic of the body of Buddha — great enlightening 
beings should see it this way. 

“When the sun comes out, infinite living beings all receive its benefits 
— it disperses the darkness and gives light, dries up moisture, causes 
plants and trees to grow, matures crops, permeates the sky, causes lotuses 
to bloom, allows travelers to see the road, allows people to do their work 
— because the orb of the sun radiates infinite beams of light everywhere. 
The sun of knowledge of Buddha is also like this, benefiting sentient 



984 


The Flower Ornament Scripture 


beings everywhere by infinite works — destroying evil and producing 
good, breaking down ignorance and creating knowledge, benevolently 
saving, compassionately liberating, causing growth of faculties, powers, 
and elements of enlightenment, causing beings to develop profound 
faith, enabling them to see inevitable cause and effect, fostering in them 
the celestial eye to see where beings die and are born, causing their minds 
to be unimpeded and not destroy roots of goodness, causing them to 
cultivate illumination by knowledge and open the flower of awakening, 
causing them to determine to fulfill their fundamental task. Why? Be- 
cause Buddha’s immense sun-body of knowledge and wisdom radiates 
infinite light, illumining everywhere. This is the third characteristic of 
the body of Buddha; great enlightening beings should see it thus. 

“When the sun rises, first it lights up the highest mountains, then the 
lower mountains, then the high plateaus, and finally the whole land; but 
the sun does not think, ‘First I will illumine here, afterward I will illu- 
mine there’ — it is just because of difference in height of the mountains 
and land that there is a succession in illumination. The Buddha, similarly, 
having developed the boundless orb of knowledge of the realm of real- 
ity, always radiating the light of unimpeded knowledge, first of all illu- 
mines the high mountains, which are the great enlightening beings, then 
illumines those who are awakened by understanding of conditioning, 
then illumines those who listen to the message, then illumines sentient 
beings whose foundations of goodness are sure and stable, revealing vast 
knowledge according to beings’ mental capacities, finally illumining all 
sentient beings, even reaching those who are fixated on error, to be a 
beneficial cause for the future, that they may develop to maturity. But 
the light of the sun of great knowledge of Buddha does not think, ‘I will 
first illumine the great deeds of enlightening beings and at the very last 
shine on the sentient beings who are fixated on error’ — it just radiates 
the light, shining equally on all, without obstruction or impediment, 
without discrimination. Just as the sun and moon appear in their time 
and impersonally shine on the mountains and valleys, so also does the 
knowledge of Buddha shine on all without discrimination, while the 
light of knowledge has various differences according to the differences in 
faculties and inclinations of sentient beings. This is the fourth character- 
istic of the body of Buddha; great enlightening beings should see it thus. 

“When the sun comes out, those born blind cannot see it, because 
they have no faculty of vision; yet even though they do not see it, they 
are benefited by the light of the sun. Why? By this it is possible to know 
the times of day and night and to have access to food and clothing to 
comfort the body and free it from distress. The sun of knowledge of 
Buddha is also like this; the blind without faith or understanding, im- 
moral and heedless, sustaining themselves by wrong means of livelihood, 
do not see the orb of the sun of knowledge of the Buddhas because they 
have no eye of faith, but even though they do not see it, they are still 
benefited by the sun of knowledge. Why? Because by the power of Bud- 



Manifestation of Buddha 


985 


dha it makes the causes of future suffering of those beings — physical 
pains and psychological afflictions — all vanish. 

“Buddha has a light called accumulating all virtues, a light called total 
universal illumination, a light called pure, free illumination, a light called 
producing great wondrous sound, a light called understanding all lan- 
guages and gladdening others, a light called the realm of freedom showing 
the eternal cancellation of all doubts, a light called independent universal 
illumination of nondwelling knowledge, a light called free knowledge 
forever terminating all false descriptions, a light called producing mar- 
velous sayings according to need, a light called producing free utterances 
adorning lands and maturing sentient beings. Each pore of the Buddha 
emits a thousand kinds of light like these: five hundred lights beam 
downward, five hundred lights beam upward, illumining the congrega- 
tions of enlightening beings at the various places of the buddhas in the 
various lands; when the enlightening beings see these lights, all at once 
they realize the realm of buddhahood, with ten heads, ten eyes, ten ears, 
ten noses, ten tongues, ten bodies, ten hands, ten feet, ten stages, and ten 
knowledges, all thoroughly pure. The states and stages previously ac- 
complished by those enlightening beings become more pure upon seeing 
these lights; their roots of goodness mature, and they proceed toward 
omniscience. Those in the two lesser vehicles have all their defilements 
removed. Some other beings, who are blind, their bodies blissful, also 
become purified in mind, gentle and docile, able to cultivate mindful- 
ness and knowledge. The sentient beings in the realms of hells, hungry 
ghosts, and animals all become blissful and are freed from pains, and 
when their lives end are reborn in heaven or the human world. Those 
sentient beings are not aware, do not know by what cause, by what 
spiritual power, they came to be born there. Those blind ones think, ‘We 
are Brahma gods, we are emanations of Brahma.’ Then Buddha, in the 
concentration of universal freedom, says to them, ‘You are not Brahma 
gods, not emanations of Brahma, nor were you created by the king-god 
Indra or the world-guardian gods: all this is the spiritual power of Bud- 
dha.’ Having heard this, those sentient beings, by the spiritual power of 
Buddha, all know their past life and become very happy. Because their 
hearts are joyful, they naturally produce clouds of udumbara flowers, 
clouds of fragrances, music, cloth, parasols, banners, pennants, aromatic 
powders, jewels, towers adorned with lion banners and crescents, clouds 
of songs of praise, clouds of all kinds of adornments, and respectfully 
offer them to the Buddha. Why? Because these sentient beings have 
gained clear eyes, and therefore the Buddha gives them the prophecy of 
unexcelled, complete perfect enlightenment. In this way Buddha’s sun 
of knowledge benefits sentient beings born blind, fostering the full de- 
velopment of basic goodness. This is the fifth characteristic of the body 
of Buddha; great enlightening beings should see it this way. 

“Furthermore, it is like the moon, with four special extraordinary 
qualities: first, it outshines all the stars; second, as time passes it shows 



986 


The Flower Ornament Scripture 


waning and waxing; third, its reflection appears in all clear waters; 
fourth, all who see it see it right before them, yet the moon has no 
discrimination and no arbitrary conceptions. The moon of the body of 
Buddha similarly has four special extraordinary qualities: it outshines 
all hearers and individual illuminates, whether they are in the stage of 
learning or beyond learning; according to the needs of the situation, it 
manifests different life spans, yet without increase or decrease in the 
Buddha-body; its reflection appears in all vessels of enlightenment, sen- 
tient beings with pure minds, in all worlds; all sentient beings who be- 
hold it think the Buddha is in their presence alone. According to their 
inclinations, Buddha teaches them, liberating them according to their 
states, causing them to perceive the Buddha-body according to their 
needs and potentials for edification, yet the Buddha-body has no dis- 
crimination, no arbitrary conceptions; all benefits it renders reach the 
ultimate end. This is the sixth characteristic of the body of Buddha; great 
enlightening beings should see it thus. 

“Furthermore, just as the supreme Brahma god of a billion-world 
universe simply manifests its body in the billion worlds, and all beings 
see Brahma before them, yet Brahma does not divide its body and does 
not have multiple bodies, in the same way the buddhas have no discrimi- 
nation, no false representations, and do not divide their bodies or have 
multiple bodies, yet they manifest their bodies in accord with the inclina- 
tions of all sentient beings, without thinking that they manifest so many 
bodies. This is the seventh characteristic of the body of Buddha; great 
enlightening beings should see it this way. 

“A master physician is well versed in all medications and the science 
of hypnosis, fully uses all the medicines in the land, and, also because of 
the power of the physician’s past roots of goodness, and because of using 
hypnotic spells as an expedient, all those who see the physician recover 
from illness. That master physician, sensing impending death, thinks, 
‘After I die, sentient beings will have no one to rely on; I should manifest 
an expedient for them.’ Then the master physician compounds drugs, 
which he smears on his body, and supports his body by spell power, so 
that it will not decay or shrivel after death, so its bearing, seeing, and 
hearing will be no different from before, and all cures will be effected. 
The Buddha, the Truly Enlightened One, the unexcelled master physi- 
cian, is also like this, having developed and perfected the medicines of 
the Teaching over countless eons, having cultivated and learned all skills 
in application of means and fully consummated the power of illuminat- 
ing spells, is able to quell all sentient beings’ afflictions. Buddha’s life 
spans measureless eons, the body pure, without any cogitation, without 
activity, never ceasing the works of buddhas; the afflictions of all sentient 
beings who see Buddha dissolve away. This is the eighth characteristic 
of the body of Buddha; great enlightening beings should see it in this 
way. 

“In the ocean there is a great jewel called radiant repository, in which 



Manifestation of Buddha 


987 

are assembled all lights: it' any sentient beings touch its light, they become 
assimilated to its color; if any see it, their eyes are purified; whenever the 
light shines it rains jewels called felicity that soothe and comfort beings. 
The body of Buddha is also like this, being a treasury of knowledge in 
which arc collected all virtues; if any sentient beings come in contact 
with the light of precious knowledge of the body of Buddha, they be- 
come the same as Buddha in appearance; if any see it their eye of reality 
is purified; wherever that light shines, it frees sentient beings from the 
miseries of poverty and ultimately imbues them with the bliss of enlight- 
enment. The body of Buddha has no discrimination and no false concep- 
tions, but can perform great buddha-works for all sentient beings. This is 
the ninth characteristic of the body of Buddha; great enlightening beings 
should see it in this way. 

“In the ocean is a great wish-fulfilling jewel called treasury of adorn- 
ments of all worlds, fully endowed with a million qualities, eliminating 
calamities and fulfilling wishes of beings wherever it is. However, this 
jewel cannot be seen by beings of little merit. The supreme wish-fulfilling 
jewel of the body of Buddha is also like this; called able to gladden all 
beings, if any sentient beings see the body of Buddha, hear the name, and 
praise the virtues, they will all be enabled to escape forever the pains and 
ill s of birth and death. Even if all beings in all worlds focus their minds all 
at once on the desire to see Buddha, they will all be enabled to see and 
their wish will be fulfilled. The Buddha-body cannot be seen by sentient 
beings of little merit unless they can be tamed by the spiritual power of 
Buddha; if sentient beings, because of seeing the body of Buddha, plant 
roots of goodness and develop them, they are enabled to see the body of 
Buddha for their development. This is the tenth characteristic of the 
body of Buddha; great enlightening beings should see it thus, because 
their minds are measureless, pervading the ten directions, because their 
actions are as unhindered as space, because they penetrate everywhere in 
the realm of reality, because they abide in absolute truth, because they 
have no birth or death, because they remain equal throughout past, pre- 
sent, and future, because they are forever rid of all false discriminations, 
because they continue their eternal vows, because they purify all worlds, 
because they adorn each buddha-body.” 

Then the great enlightening being Universally Good, in order to 
again clarify what he meant, said in verse. 

Just as space pervades the ten directions, 

Like form but not a form, existent but not existent. 

Omnipresent, without bounds, 

In beings’ bodies and lands, in all times. 

So does the true body of buddhas 
Pervade all phenomena, 

Invisible, ungraspable, 

Yet manifesting bodies to teach beings. 



988 


The Flower Ornament Scripture 


Just as space cannot be grasped 
Yet lets all beings do their work 
Without thinking what it does, 

How it does it, or for whom, 

The physical action of buddhas is also thus, 

Causing beings to practice good ways, 

Yet the buddha never has any notion 
Of acting on them variously. 

When the sun comes up over the land 
It completely removes the darkness. 

Mountains, trees, lakes, flowers, earth, and all beings, 

All the various species receive benefit. 

The sun of Buddha emerging too is thus, 

Causing human and celestial good actions to grow, 

Obliterating the darkness of ignorance so they gain the light of 
knowledge 

And always experience all glorious bliss. 

When the sun first comes up 

It shines first on the high mountains, then the others, 

Then shines on the high plains, then the whole land. 

Yet the sun never has any discrimination. 

The light of Buddha is also thus, 

First illumining the enlightening beings, then the self-enlightened. 
Then last the listeners and all sentient beings, 

Yet the Buddha basically has no stirring thoughts. 

Just as the blind cannot see the sun, 

Yet sunlight still benefits them. 

Enabling them to know time and season and receive food and 
drink, 

To be freed from troubles and gain physical ease. 

In the same way faithless beings do not see Buddha, 

Yet Buddha benefits them as well; 

By hearing Buddha’s name or being touched by Buddha’s light 
They can even reach enlightenment. 

Just as the moon in the sky 

Outshines the stars and appears to wax and wane, 

Shows its reflection in all waters. 

And appears face to face with those who behold it. 

The clear moon of Buddha is also thus. 

Outshining other vehicles, showing length and brevity, 

Appearing in the clear mind-water of humans and gods. 

Seeming to be present to everyone. 



Manifestation of Buddha 


989 


Just as the god Brahma, while in its own palace, 

Appears in all the Brahma abodes in the universe 
So all humans and celestials can see it. 

Yet does not actually divide its body to go to them, 

Likewise does the Buddha’s manifestation of bodies 
Pervade everywhere in the ten directions, 

Those bodies countless, incalculable in number. 

Yet without dividing bodies, without discrimination. 

Like a physician skilled in his arts, 

Seeing whom all are cured, 

And though his life is ended he embalms his body 
So that it will work as before. 

So also does the Supreme Healer 
Have all knowledge of techniques, 

Manifesting embodiment as Buddha by excellent practices of 
yore, 

So the afflictions of all who see are destroyed. 

In the ocean is a superb jewel 

Which radiates countless beams of light; 

Those who come in contact with it become the same color. 

And the eyes of those who see it are purified: 

The Supremejewel is also thus; 

Those whom its light touches become the same in appearance, 

In those who get to see it the five eyes open; 

They break through the darkness of the senses and dwell in 
buddhahood. 

The wish-fulfilling jewel 
Satisfies all desires; 

Those of little virtue cannot see it, 

Though this is not by the jewel’s discrimination: 

The jewel of Buddha is also thus, 

Fulfilling all desires; 

Faithless beings cannot see it. 

But not because Buddha abandons them. 

“How should great enlightening beings know the voice of Buddha? 
They should know Buddha’s voice is omnipresent, because it pervades 
all sounds. They should know Buddha’s voice pleases all according to 
their mentalities, because its explanation of truth is clear and comprehen- 
sive. They should know Buddha’s voice gladdens all according to their 
resolve, because their minds gain clarity and coolness. They should know 
Buddha’s voice teaches without error in timing, because all who need 
and are able to hear it do. They should know Buddha’s voice has no birth 



990 


The Flower Ornament Scripture 


or death, because it is like the echo of a call. They should know Buddha's 
voice has no owner, because it is produced by cultivation of all appro- 
priate practices. They should know Buddha’s voice is extremely pro- 
found, because it cannot be measured. They should know Buddha’s 
voice has no falsehood or deviousness, because it is born of the realm of 
truth. They should know Buddha’s voice has no end, because it per- 
meates the cosmos. They should know Buddha's voice has no change, 
because it reaches the ultimate. 

“Great enlightening beings should know that Buddha’s voice is neither 
quantified nor unquantified, neither has a master nor lacks a master, 
neither communicates nor does not communicate. Why? It is as when 
the world is about to disintegrate, there is no master, no maker, yet it 
spontaneously emits four voices. One says, ‘You all should know that 
the well-being of the first meditation stage, free from the ills of desire, 
surpasses the realm of desire.’ The sentient beings hearing this are natu- 
rally able to accomplish the first meditation stage, relinquish the body of 
the realm of desire and be born in Brahma heaven. The second voice 
says, ‘You should know that the well-being of the second meditation 
stage, without reflection and rumination, surpasses the Brahma heaven.’ 
The sentient beings hearing this naturally manage to accomplish the 
second meditation stage, relinquish the body of Brahma heaven, and are 
born in the light-sound heaven. The third voice says, ‘You should know 
that the well-being of the third meditation stage has no flaws and sur- 
passes the light-sound heaven.’ Hearing this, the sentient beings are 
naturally able to achieve the third meditation stage, relinquish the body 
of the light-sound heaven, and are born in the heaven of universal purity. 
The fourth voice says, ‘You should know that the tranquillity of the 
fourth meditation stage surpasses the heaven of universal purity.’ Hear- 
ing this, the sentient beings are naturally able to achieve the fourth medi- 
tation stage, relinquish the body of the heaven of universal purity, and 
are born in the heaven of vast results. These voices have no master or 
maker — they are just produced by the power of good practices of sen- 
tient beings. 

“The voice of Buddha is also like this, without master or maker, 
without discrimination, not entering, not emerging, yet producing four 
great voices from the power of the virtuous qualities of Buddha. One 
voice says, ‘You all should know that all conditioned states are miserable. 
There is the misery of hells, the misery of animality, the misery of hungry 
ghosthood, the misery of lack of virtue, the misery of clinging to self and 
possessions, the misery of evildoing. If you want to be born human or 
divine, you should plant roots of goodness. Born in the human world 
or in a heaven, you will leave all situations in which enlightenment is 
difficult.’ Sentient beings, having heard this, give up error and perver- 
sity, practice good actions, leave all difficulties behind, and are born in 
the human world or in heaven. The second voice says, ‘You should 
know that the myriad pains of all conditioned states are as searing as balls 



Manifestation of Buddha 


99f 


of hot iron. Conditioned states are impermanent and pass away. Nirvana 
is tranquil, unfabricated well-being, beyond all burning, extinguishing 
all inflaming afflictions.’ Having heard this, sentient beings diligently 
practice good principles, and in the vehicle of listeners to Buddha’s voice 
attain the tolerance of conformity to the message. The third voice says, 
‘You should know that those in the vehicle of listeners follow the words 
of another to understand; their knowledge and wisdom is narrow and 
interior. There is a higher vehicle called the vehicle of the individually 
awakened, whose enlightenment does not depend on a teacher. You 
should learn it.’ Those inclined to a superior path, having heard this 
voice, give up the path of listeners and cultivate the vehicle of the indivi- 
dually awakened. The fourth voice says, ‘You should know that there is 
an even higher path beyond the ranks of these two vehicles, which is 
called the great vehicle, practiced by enlightening beings, following the 
six transcendent ways, not stopping enlightening practice, not relin- 
quishing the determination for enlightenment, being in the midst of 
infinite birth and death without getting sick of it. Going beyond the two 
vehicles of individual liberation, it is called the Great Vehicle, the fore- 
most vehicle, the preeminent vehicle, the supreme vehicle, the highest 
vehicle, the unexcelled vehicle, the vehicle of benefiting all sentient 
beings.’ If there are any sentient beings whose resolve is very great, 
whose faculties are strong and keen, who have planted roots of goodness 
in the past, who are spiritually empowered by the buddhas, who have 
superior inclinations and seek buddhahood, once they have heard this 
voice they arouse the determination for enlightenment. Buddha’s voice 
does not come from the body or from the mind, yet it can benefit infi- 
nite sentient beings. This is the first characteristic of Buddha’s voice; 
great enlightening beings should know it thus. 

“Furthermore, just as an echo arises due to mountains, valley, and 
sound, and has no form, cannot be seen, and though it has no discrimina- 
tion can follow all words, so also is the voice of Buddha — it has no form, 
cannot be seen, has no direction or location yet is not without direction 
and location; it just emerges according to the conditions of sentient 
beings’ inclinations and understandings. Its nature ultimately has no 
words, no information, and cannot be explained. This is the second char- 
acteristic of the voice of Buddha; great enlightening beings should know 
it thus. 

“Furthermore, it is like the heavens’ great drum of law, called awak- 
ener: when the celestials act without restraint, the drum produces a voice 
in the sky saying, ‘You should know that all pleasures are impermanent, 
unreal, illusory, changing and disintegrating in a moment. They only 
fool the ignorant, causing attachment. Don’t be indulgent, for the un- 
restrained fall into bad ways, and it is of no use to regret afterward.’ The 
indulgent celestials, having heard this voice, are greatly distressed and 
frightened; they leave the pleasures in their own abodes, go to the king 
of gods, seek the truth and practice the way. The sound of that drum has 



992 


The Flower Ornament Scripture 


no master, no maker, no origin, no destruction, yet it can benefit infinite 
sentient beings. Know that Buddha likewise utters the voice of infinite 
sublime truths in order to awaken indulgent beings: the voice of non- 
attachment, the voice of nonindulgence, the voice of impermanence, the 
voice of suffering, the voice of selflessness, the voice of impurity, the 
voice of annulment, the voice of nirvana, the voice of measureless spon- 
taneous knowledge, the voice of incorruptible enlightening practices, the 
voice of all-pervasive effortless knowledge of buddhas. These voices per- 
vade the cosmos, awakening the beings therein; countless sentient beings, 
having heard them, all become joyful and diligently cultivate good 
ways, each seeking emancipation by their respective vehicles of eman- 
cipation — that is, some practice the vehicle of listeners, some practice the 
vehicle of individual awakening, and some practice the unsurpassed 
Great Vehicle of enlightening beings. Yet the voice of Buddha does not 
remain in any place; it has no speech. This is the third characteristic of the 
voice of Buddha; great enlightening beings should know it thus. 

“Again, it is like the case of the celestial concubine of the great lord 
god, named Beautiful Mouth, whose voice corresponds to a hundred 
thousand kinds of music, within each of which are also a hundred thou- 
sand different tones. Just as that goddess Beautiful Mouth produces 
countless sounds in one utterance, in the same way Buddha produces in- 
numerable voices in one utterance, according to the differences in men- 
talities of sentient beings, reaching them all and enabling them to gain 
understanding. This is the fourth characteristic of the voice of Buddha; 
great enlightening beings should know it thus. 

“Also it is like the case of the great god Brahma, abiding in the Brah- 
ma palace, uttering the voice of Brahma, which all the Brahma masses 
hear, while the sound of the voice does not go outside that group; the 
Brahma divinities all think Brahma is speaking to them alone. The sub- 
lime voice of Buddha is also like this; all in the congregation at the site of 
enlightenment hear it, while the sound does not go outside that group. 
Why? Because those whose faculties are not yet mature cannot hear it. 
Those who hear the voice each think Buddha is talking to them alone. 
The voice of Buddha neither emerges nor remains, yet can accomplish 
all works. This is the fifth characteristic of the voice of Buddha; great 
enlightening beings should know it thus. 

“Also, just as waters are all of one flavor, but according to the differ- 
ence of the vessel water has distinctions, yet the water has no thought or 
discrimination, similarly the speech of Buddha is of one flavor only, the 
flavor of liberation, but has innumerable distinctions according to the 
differences in mental vessels of sentient beings, yet without thought or 
discrimination. This is the sixth characteristic of the voice of Buddha; 
great enlightening beings should know it thus. 

“Also, it is like the case of the water spirit Heatless producing great 
dense clouds covering the continent, showering sweet ram all over, so all 
the crops can grow and all the rivers, streams, springs, and lakes are full; 



Mani festation of Buddha 


993 


this great rainwater does not come from the water spirit’s body or mind, 
yet can benefit sentient beings in various ways. Similarly, Buddha pro- 
duces the cloud of great compassion covering all worlds in the ten direc- 
tions, showering the rain of immortal truth, causing all sentient beings to 
become joyful, increase in goodness, and fulfill all vehicles of liberation. 
The voice of Buddha does not come from without and does not emerge 
from within, yet can benefit all sentient beings. This is the seventh cha- 
racteristic of the voice of Buddha; great enlightening beings should 
know it thus. 

“Also it is like when the water spirit Thoughtful is going to shower 
rain, it does not do so immediately but first produces great clouds cover- 
ing the sky, remaining still for seven days waiting for people to finish 
their work, because that water spirit is benevolent and compassionate 
and does not want to trouble them; after seven days it showers a fine 
rain, moistening the earth. Similarly, when Buddha is going to shower 
the rain of truth, he does not do so at once, but first produces great 
clouds of teaching in order to mature sentient beings so they will not be 
startled or frightened; after they are mature he showers on all the rain of 
immortal truth, expounding the most profound, subtle good teaching, 
gradually filling them with the flavor of the unexcelled teaching of 
omniscience of buddhas. This is the eighth characteristic of the voice of 
Buddha; great enlightening beings should know it thus. 

“In the ocean is a great water spirit called Magnificent Array; when it 
showers rain on the ocean, it may shower rain in ten kinds of arrays, or a 
hundred, or a thousand, or rain in a hundred thousand kinds of arrays. 
The water has no discrimination; it is just the inconceivable power of the 
water spirit that causes its arrays to be infinitely different. Similarly, 
when Buddha teaches truth, it may be expressed in ten different tones, or 
a hundred, or a thousand, or a hundred thousand, or eighty-four thou- 
sand tones explaining eighty-four thousand practices, up to countless 
hundreds of thousands of millions of tones, each explaining the truth in 
particular ways to gladden all who hear. The voice of Buddha makes no 
discrimination; it is just that buddhas, complete and pure in the profound 
realm of truth, are able to make various utterances in accord with the 
needs of sentient beings, making them happy. This is the ninth character- 
istic of the voice of Buddha; great enlightening beings should know it 
thus. 

“When the water spirit Ocean wants to manifest the controlling 
power of the water spirit for the benefit of sentient beings to make them 
happy, it raises a great network of clouds from the earth to the heaven 
of control of others’ emanations, covering all over: those clouds are of 
infinite different colors — some are the color of golden light, some are 
the color of lapis lazuli light, some are the color of silver light, some 
are the color of crystal light, some are the color of emerald light, some are 
the color of agate light, some are the color of red pearl light, some are the 
color of light of infinite fragrances, some are the color of light of spotless 



994 


The Flower Ornament Scripture 


cloth, some are the color of light of pure water, some are the color of 
light of various ornaments. This network of clouds, having spread all 
over, emits lightning of various colors: the golden clouds emit lapis lazuli 
lightning; the lapis lazuli clouds emit golden lightning; the silver clouds 
emit crystal lightning; the crystal clouds emit silver lightning; the emerald 
clouds emit agate lightning; the agate clouds emit emerald lightning; the 
infinite-fragrance-colored clouds emit spotless-cloth-colored lightning; 
the spotless-cloth-colored clouds emit infinite-fragrance-colored light- 
ning; the pure-water-colored clouds emit various-ornament-colored 
lightning; the various-ornament-colored clouds emit pure-water- 
colored lightning; multicolored clouds emit one-colored lightning; one- 
colored clouds emit multicolored lightning. There also issue from the 
clouds various sounds of thunder, according to the minds of sentient 
beings, making them all happy — sounds like goddesses singing, like 
celestial musicians playing, like water nymphs singing, like gandharva 
girls singing, like kinnara girls singing, like earthquakes, like the waves 
and tide of the ocean, like the king of beasts howling, like beautiful birds 
calling, as well as innumerable other kinds of sounds. When the thunder 
has sounded, there arises a cool breeze, delighting the mind of sentient 
beings. Finally it rains, various kinds of rain, benefiting and comforting 
infinite beings. In all places from the heavens to earth the rain is different: 
on the ocean it rains clear, cool water called endless; in the heaven of 
control of others’ emanations it rains various music such as pipes and 
flutes, named beautiful; in the heaven of enjoyment of emanation it rains 
jewels called radiating great light; in the heaven of happiness it rains 
great ornaments, called hanging crests; in the heaven of timely portion it 
rains large, beautiful flowers, called various adornments; in the thirty- 
three-fold heaven it rains many sublime fragrances, called pleasing; in the 
heaven of the four world guardians it rains precious celestial robes, called 
covering; in the palace of water spirits it rains red pearls, called flowing 
light; in the palace of the titans it rains weapons, called conquering ene- 
mies; in the northern region of earth it rains various flowers, called 
blooming; in the other regions of earth it also rains differently according 
to the place. Though the mind of the water spirit is impartial, without 
discrimination, simply because the roots of goodness of sentient beings 
are different, the rain has distinctions. Similarly, when Buddha, the truly 
enlightened, the supreme spiritual sovereign, wants to edify sentient 
beings with right teaching, first he spreads clouds of embodiments over 
the cosmos, appearing differently according to inclinations of beings. For 
some beings he manifests clouds of mortal bodies; for some, clouds of 
emanated bodies; for some, clouds of power-bodies; for some, clouds 
of form-bodies; for some, clouds of glorified bodies; for some, clouds of 
virtue-bodies; for some, clouds of knowledge-bodies; for some, clouds 
of bodies whose powers do not deteriorate; for some, clouds of bodies of 
fearlessness; for some, clouds of cosmic bodies. Buddha covers all worlds 
with infinite such body-clouds and manifests various kinds of lightning 



Manifestation of Buddha 


995 


in accord with the individual differences in inclinations of sentient 
beings: for some beings he manifests lightning called reaching every- 
where; for some, lightning called boundless light; for some, lightning 
called penetrating the secret teaching of Buddha; for some, ligluning 
called reflected light; for some, lightning called illumination; for some, 
lightning called entering the door of endless mental command; for some, 
lightning called right mindfulness undisturbed; for some, lightning called 
ultimately incorruptible; for some, lightning called adaptively entering 
all states of being; for some, lightning called fulfilling all wishes and 
making everyone happy. Having manifested lightnings of infinite such 
lights, Buddha then produces infinite thunders of concentration, accord- 
ing to the inclinations of sentient beings: the thunder of the concentra- 
tion of well-aware knowledge; the thunder of the concentration of the 
refulgent, undefiled ocean; the thunder of the concentration of mastery 
of all the teachings; the thunder of the adamantine wheel concentration; 
the thunder of the concentration symbolized by the polar mountain; the 
thunder of the ocean-seal concentration; the thunder of the solar lamp 
concentration; the thunder of the inexhaustible treasury concentration; 
the thunder of the concentration of the indestructible power of libera- 
tion. After the thunder of infinite different concentrations such as these 
have emerged from the clouds of embodiments of Buddha, when about 
to shower the rain of truth, first he manifests an auspicious sign to awaken 
sentient beings: from the mind of unhindered compassion he manifests 
the atmosphere of great knowledge of Buddha, called able to cause all 
sentient beings to develop inconceivable happiness and well-being. Once 
this sign has appeared, the bodies and minds of all enlightening beings 
and sentient beings become clear and cool. After that, from the cloud of 
the great reality-body of Buddha, the cloud of great compassion, the 
cloud of great inconceivability, showers the inconceivable, far-flung rain 
of teaching, causing all beings’ bodies and minds to be pure: for enlight- 
ening beings sitting at the site of enlightenment there showers a great 
rain of teaching called nondifterentiation of the realm of reality; for en- 
lightening beings in their final embodiment there showers a great rain of 
teaching called enlightening beings’ easy mastery of the esoteric teaching 
of Buddha; for enlightening beings to become fully enlightened in the 
next life there showers a great rain of teaching called pure universal light; 
for coronated enlightening beings there showers a great rain of teaching 
called adornment by the embellishments of buddhahood; for enlighten- 
ing beings who have attained tolerance there showers a great rain of 
teaching called flowers of knowledge with jewels of virtue blooming, 
not ceasing the compassionate practices of enlightening beings; for en- 
lightening beings in progress there showers a great rain of teaching called 
entering the profound method of manifestation of occult transforma- 
tions and carrying on enlightening practice without stopping or weary- 
ing; for newly inspired enlightening beings there showers a great rain of 
teaching called producing the practice of great love and compassion of 



996 


The Flower Ornament Scripture 


buddhas to save sentient beings; for those who seek the vehicle of indivi- 
dual enlightenment there showers a great rain of teaching called deeply 
knowing the principles of conditional origination, avoiding extremes, 
and attaining the nondecaying fruit of liberation; for those who seek the 
vehicle of listeners there showers a great rain of teaching called cutting 
down all obstructing afflictions with the sword of great knowledge and 
wisdom; for stabilized and unstabilized sentient beings who accumulate 
roots of goodness there showers a great rain of teaching called facilitating 
the accomplishment of various ways into the teaching, producing great 
happiness. The Buddha showers great rains of teaching like these in 
accordance with the mentalities of sentient beings, filling all worlds. 
A buddha, perfectly enlightened, is impartial in mind and does not 
begrudge the teaching; simply because the faculties and inclinations of 
sentient beings are not the same, the rains of teaching appear differently. 
This is the tenth characteristic of the voice of Buddha; great enlightening 
beings should know it thus. 

“The voice of Buddha has ten kinds of infinity: it is as infinite as the 
realm of space because it extends to all places; it is as infinite as the cos- 
mos because it pervades everywhere; it is as infinite as the realm of sen- 
tient beings because it gladdens all hearts; it is as infinite as all acts because 
it explains their results and consequences; it is as infinite as afflictions 
because it removes them all; it is as infinite as the speech of sentient 
beings because it enables them to hear according to their understanding; 
it is as infinite as the inclinations and understandings of sentient beings 
because it observes them all to rescue and liberate them; it is as infinite as 
past, present, and future because it has no boundaries; it is as infinite as 
knowledge because it distinguishes everything; it is as infinite as the 
realm of buddhahood because it enters the cosmos of reality of buddha- 
hood. The voice of Buddha, the completely enlightened, comprises in- 
calculable infinities such as these; great enlightening beings should know 
it thus.” 

Then the enlightening being Universally Good, to again clarify what 
he meant, spoke these verses: 

When a billion-world universe is about to dissolve, 

The power of beings’ virtue announces that 
The four meditations are peaceful and painless, 

Causing them to leave desire when they have heard. 

Ten-Powered Buddha, also like this, 

Produces a sublime voice pervading the cosmos, 

Explaining that conditioned states are painful and impermanent, 

So beings may cross for good the sea of birth and death. 

Just as a canyon deep in the mountains 
Echoes any sound. 

And though it accords with others' voices 



Mani festation of Buddha 


997 


The echo has no discrimination. 

So also is the speech of Buddha 

Revealed according to the maturity of faculties. 

Causing them to be controlled and happy. 

Yet without self-consciousness of preaching. 

As the celestial drum called awakener 
Vibrates with the sound of the law in the sky. 

Admonishing the self-indulgent celestials. 

Causing them to give up attachments when they hear. 

So too is the drum of Buddha’s teaching like this. 

Producing various wonderful sounds, 

Awakening all living beings 
So they all realize enlightenment. 

The lord god has a precious concubine 
Who voices all kinds of music 

Producing a hundred thousand sounds in one voice 
With a hundred thousand tones in each sound. 

The voice of Buddha is also like this. 

Producing all tones in one voice, 

Different according to beings’ characters and inclinations. 
Causing each to end afflictions when they hear. 

Just as king Brahma utters a sound 
Which makes all Brahmas happy. 

The voice reaching only Brahmas, no one else. 

Each thinking he alone hears it. 

So also does the Buddha utter a word 
Which fills the cosmos, 

Yet only reaches the faithful 
Because the faithless cannot receive it. 

Just as all waters are of one and the same essence. 

With no difference in flavor, 

But the land they are on and the vessels they are in are not the 
same. 

So that causes them to be variously different. 

The voice of Omniscience is similar to this; 

The essence of truth has one flavor, undifferentiated, 

Yet according to beings’ actions, which are not the same. 

It causes them to hear in various different ways. 

When the water spirit Heatless 
Showers rain to moisten the land 
Causing plants and trees to grow, 



998 


The Flower Ornament Scripture 


The rain does not come from its body or mind. 

Likewise the wondrous voice of buddhas 
Rains throughout the cosmos, fi lling all, 

Fostering good and extinguishing evil. 

But not coming from inside or outside. 

Just as the water spirit Thoughtful 
Raises clouds for seven days before raining, 

Waiting for all people to finish their work 
And then showering rain for their benefit, 

The teaching of Buddha is likewise. 

First civilizing beings and developing them, 

And afterward expounding the profound truth. 

So the hearers will not be frightened. 

The water spirit Great Adornment in the ocean 
Showers ten arrays of rain. 

Or a hundred, a thousand, a hundred thousand; 

Though the water is one flavor, the arrays are different. 

The ultimate teacher likewise 
Explains ten or twenty teachings. 

Or a hundred, a thousand, up to infinity. 

Without any notion of difference. 

The supreme water spirit Ocean 
Covers the earth with clouds; 

The rain in each place is different, 

But the spirit has no thought of distinction. 

Likewise Buddha, sovereign of truth. 

Extends clouds of great compassion in all directions. 

Raining differently for each practitioner, 

Yet without discriminating among them. 

“How should great enlightening beings know the mind of Buddha, 
the truly awake? The mind, intellect, and consciousness of Buddha are 
ungraspable. One can know the mind of Buddha only in terms of the 
infinity of knowledge. Just as space is the resting place of all things, while 
space has no resting place, so also is the knowledge of Buddha the resting 
place of all mundane and transcendental knowledge, while the knowl- 
edge of Buddha has no resting place. This is the first characteristic of the 
mind of Buddha; great enlightening beings should know it thus. 

“Just as the realm of truth always produces the liberations of Buddhist 
followers, individual illuminates, and enlightening beings, while the 
realm of truth has no increase or decrease, in the same way the knowl- 
edge of Buddha always produces all kinds of worldly and tfansmundane 
knowledge without itself increasing or decreasing. This is the second 



Manifestation of Buddha 999 

characteristic of the mind of Buddha; great enlightening beings should 
know it thus. 

“Just as the ocean water flows under the continents and islands, so that 
all who drill for water find it, yet the ocean does not form any notion of 
itself giving out water, in the same way the water of the ocean of knowl- 
edge of Buddha flows into the minds of all sentient beings, so that if they 
examine things and practice ways of entering truth they will find knowl- 
edge, pure and clear, with lucid understanding — yet the knowledge of 
Buddha is equal, nondual, without discrimination; but according to the 
differences in sentient beings' mental patterns, the knowledge they obtain 
is not the same. This is the third characteristic of the mind of Buddha; 
great enlightening beings should know it thus. 

“In the ocean there are four jewels imbued with infinite qualities that 
produce all the precious jewels in the ocean; if these jewels were not in 
the ocean, it would be impossible to find even one jewel. What are these 
four? One is called accumulation of treasures; another is called inexhaust- 
ible treasury; another is called removal of burning heat; the other is called 
replete with adornments. These jewels cannot be seen by any ordinary 
people or sea creatures. Why? The king water spirit Ocean, because the 
jewels are magnificent with perfect lines and proportions, keeps them in 
a deeply hidden place within the palace. 

“The great ocean of knowledge of Buddha similarly has four great 
jewels of knowledge, with infinite qualities of knowledge and virtue, 
whereby are produced all the jewels of knowledge of the stages of learn- 
ing and beyond learning of ordinary people, Buddhist followers, and 
individual illuminates, and of enlightening beings. What are the four? 
They are the jewel of great knowledge of unattached skill in means; the 
jewel of great knowledge of skillfully distinguishing the conditioned and 
the unconditioned; the jewel of great knowledge analytically explaining 
countless things without violating the essential nature of things; and the 
jewel of great knowledge knowing appropriate and inappropriate tim- 
ing without ever a miss. If these four jewels were not in the Buddha’s 
ocean of knowledge, not a single being would ever be able to enter the 
Great Vehicle of liberation. These four jewels of knowledge cannot be 
seen by unworthy beings. Why? Because they are kept in the deeply 
secret treasury of Buddha. These four jewels of knowledge are even, 
symmetrical, straight and true, immaculately beautiful, and able to uni- 
versally benefit all enlightening beings, enabling them to attain the light 
of knowledge. This is the fourth characteristic of the mind of Buddha; 
great enlightening beings should know it thus. 

“Also, the ocean has four jewels of blazing light spread on its floor, 
which by nature are extremely, fiercely hot; they are able to drink up 
and shrink the immeasurable quantities of water poured in by all the 
rivers, so that the ocean neither increases nor decreases. What are these 
four? One is called solar matrix; the second is called removing moisture; 
the third is called flame light; the fourth is called thorough exhaustion. If 



woo 


The Flower Ornament Scripture 


these four jewels were not in the ocean, the whole world, up to the high- 
est heaven of material existence, would all be flooded. The light of this 
great jewel solar matrix, when it shines on seawater, turns it to milk; the 
light of the great jewel removing moisture, when it shines on the milk, 
turns it to cream; the light of the great jewel flame light, when it shines 
on the cream, turns it to butter; the light of the great jewel thorough 
exhaustion, when it shines on the butter, turns it to ghee, blazing like 
fire, consuming it without remainder. 

“Buddha’s ocean of great knowledge similarly has four kinds of 
jewels of great knowledge, with light of immeasurable power; when the 
light of these jewels of knowledge touches enlightening beings, it ulti- 
mately causes them to attain the great knowledge of Buddha. What are 
the four? They are the jewel of great knowledge stopping all the waves 
of scattered goodness; the jewel of great knowledge eliminating all emo- 
tional attachment to the teachings; the jewel of great knowledge of the 
universal illumination of the light of intelligence; the jewel of great 
knowledge of boundless effortlessness equal to Buddha. 

“When enlightening beings practice the methods of fostering enlight- 
enment, they rouse innumerable waves of scattered goodness, which all 
worldly beings, celestials, humans, or titans cannot destroy; when Bud- 
dha touches those enlightening beings with the light of the jewel of great 
knowledge of stopping all the waves of scattered good, it causes them to 
leave behind the waves of scattered good, keep their minds on one point, 
and dwell in concentration. Then, touching the enlightening beings with 
the light of the jewel of great knowledge, removing all emotional attach- 
ment to the teachings, causes them to give up clinging to the taste of 
concentration and awaken great spiritual powers. Then, touching the 
enlightening beings with the light of the jewel of great knowledge of the 
universal intelligence causes them to relinquish the occult powers they 
exercise and to engage in the active employment of great science. Then, 
touching the enlightening beings with the light of the jewel of great 
knowledge of boundless effortlessness equal to Buddha causes them to 
relinquish the active exercise of great science they have been engaged in 
so that they finally reach the equanimity of Buddhas and cease all effort 
completely. Without the contact of the great light of these four jewels of 
knowledge of Buddha it would be impossible for a single enlightening 
being to attain buddhahood. This is the fifth characteristic of the mind of 
Buddha; great enlightening beings should know it thus. 

“The million lands from the sphere of water up to the heaven of 
neither perception nor nonperception, the abodes of sentient beings in 
the realm of desire, the realm of form, and the formless realm, all arise 
from space and rest in space. Why? Because space is everywhere. But 
though space contains all the realms of desire, form, and formlessness, 
yet it has no discrimination. The knowledge of Buddha is also like this: 
the knowledge of listeners, the knowledge of individual illuminates, 
the knowledge of enlightening beings, the knowledge of formulated 



Manifestation of Buddha 


1001 


practices, and the knowledge of unformulated practices, all arise from 
the knowledge of Buddha and rest in the knowledge of Buddha, because 
the knowledge of Buddha pervades all; though it contains innumerable 
knowledges, it has no discrimination. This is the sixth characteristic of 
the knowledge of Buddha; great enlightening beings should know it 
thus. 

“Atop the Snowy mountains there is an excellent medicinal tree 
called inexhaustible roots; the roots of that medicinal tree grow from 
168,000 leagues, all the way down to the adamantine ground and the 
sphere of water. When that medicinal tree grows roots, it causes the 
roots of all trees on the continent to grow; when the medicinal tree 
grows a stem, it causes the stems of all trees on the continent to grow. 
The same is true of the branches, leaves, flowers, and fruits. The roots of 
the medicinal tree can grow stems, and the stems can grow roots — the 
roots are inexhaustible, so it is called inexhaustible roots. That medicinal 
tree can foster growth everywhere, except for two places where it can- 
not perform the beneficial action of promotion of growth — that is, in 
the pits of hells and in the sphere of water; yet it has no aversion to them. 
The great tree of the supreme medicine of the knowledge of Buddha, 
likewise, by past development, fully perfects all good qualities of knowl- 
edge, shades all realms of sentient beings, and destroys all the miseries of 
bad states. Universal compassion and commitment form its roots; it is 
born from the seed of true knowledge of all buddhas. It is steadfast and 
immovable; skill in means is its trunk, the transcendent perfections of 
cosmic knowledge are its branches; meditations, liberations, and the 
great concentrations are its leaves; mental command, intellectual skills, 
and the elements of enlightenment are its flowers, and the ultimate 
unchanging liberation of buddhas is its fruit. Why may the medicinal 
tree of knowledge of Buddha be called ‘inexhaustible roots’? Because of 
ultimately never ceasing, because of not stopping enlightening activity. 
The practice of enlightening beings is the nature of Buddha, the nature 
of Buddha is the practice of enlightening beings. Therefore it can be 
called inexhaustible roots. When the roots of the medicinal tree of 
buddha-knowledge grow, it causes enlightening beings to grow the root 
of great love and compassion, which does not abandon sentient beings. 
When its trunk grows, it causes all sentient beings to grow the trunk of 
profound determination with steadfast vigor. When its branches grow, it 
causes all enlightening beings to grow the branches of all transcendent 
ways. When its leaves grow, it causes enlightening beings to grow the 
leaves of pure conduct, austerity, virtue, paucity of desire, and content- 
ment. When its flowers grow, it causes all enlightening beings to be 
replete with the flowers of magnificent arrays of the marks and embel- 
lishments of virtues. When its fruit grows, it causes all enlightening 
beings to gain the fruits of acceptance of nonorigination up to acceptance 
of coronation by all buddhas. The supreme medicine tree of knowledge 
of Buddha cannot perform its beneficial growth-fostering function in 



1002 


The Flower Ornament Scripture 


two places only: in those in the two vehicles of individual salvation who 
have fallen into the abyss of nondoing, and in unsuitable sentient beings 
with rotten roots of goodness who are sunk in the floodwaters of erro- 
neous views and craving — yet Buddha never has rejected these people. 
The knowledge of Buddha has no increase or decrease, because its roots 
are stable and grow ceaselessly. This is the seventh characteristic of the 
mind of Buddha; great enlightening beings should know it thus. 

“When the eonic holocaust starts in the universe, it burns up all the 
plants and trees, and even the mountains, consuming all without leaving 
anything. Suppose someone picked up some dry straw and threw it in 
that fire — do you think it could do aught but burn?” 

“No.” 

“It is more possible for that straw not to burn than for Buddha’s 
knowledge, analyzing all sentient beings, all lands, all ages, and all phe- 
nomena of all times, not to know something. Why? Because that knowl- 
edge impartially comprehends all clearly. This is the eighth characteristic 
of the mind of Buddha; great enlightening beings should know it thus. 

“When a gale destroys the worlds, a great wind called destruction 
arises, able to pulverize the billion worlds of the universe, their iron 
mountains and so on, to smithereens. There is another wind, called 
blocker, circling the billion-world universe, blocking the gale of de- 
struction so that it cannot reach the worlds in other places. Without this 
blocking wind, all the worlds in the ten directions would be completely 
destroyed. Buddha similarly has a great wind of knowledge, called ex- 
tinguisher, which can extinguish the afflictions and habit energies of all 
great enlightening beings; and a great wind of knowledge called skillful 
sustaining, which skillfully sustains the enlightening beings whose fac- 
ulties are not yet mature, not letting the extinguishing whirlwind totally 
eliminate all their afflictions and habit energies. Without Buddha’s skill- 
fully sustaining wind of knowledge, countless enlightening beings would 
fall into the states of those content with individual salvation. By this 
knowl edge enlightening beings are enabled to transcend the stages of the 
two lesser vehicles of individual salvation and abide in the ultimate rank 
of Buddha. This is the ninth characteristic of the mind of Buddha; great 
enlightening beings should know it thus. 

“There is nowhere the knowledge of Buddha does not reach. Why? 
There is not a single sentient being who is not fully endowed with the 
knowledge of Buddha; it is just that because of deluded notions, erro- 
neous thinking, and attachments, they are unable to realize it. If they 
would get rid of deluded notions, then universal knowledge, spontaneous 
knowledge, and unobstructed knowledge would become manifest. It is 
as if there were a great scripture, equal in extent to a billion-world 
universe, in which are written all the things of the universe — there are 
written the things of the iron peripheral mountains, to an extent equal to 
those mountains; there are written the things on the land, to an extent 
equal to the land; there are written the things in the million-world 



Manifestation of Buddha 


WO 3 


galaxies, to an extent equal to the galaxies; there are written the things in 
the thousand-world systems, to an extent equal to the systems; there are 
written the things in the continents, to an extent equal to the continents; 
and so on; the things of the oceans, the polar mountains, the abodes of 
earth and sky, the celestial abodes in the sky of the desire realm, the 
abodes in the form realm, the abodes in the formless realm, are each 
written down to an equivalent extent. Though this scripture is equal in 
measure to a billion-world universe, yet it entirely rests in a single atom; 
and as this is so of one atom, it is also true of all atoms. Then suppose 
someone with clear and comprehensive knowledge, who has fully de- 
veloped the celestial eye, secs these scriptures inside atoms, not benefiting 
sentient beings in the least, and, with this thought — ‘I should, by ener- 
getic power, break open those atoms and release those scriptures so that 
they can benefit all sentient beings’ — then employs appropriate means to 
break open the atoms and release the great scriptures, to enable all 
sentient beings to benefit greatly. Similarly, the knowledge of Buddha, 
infinite and unobstructed, universally able to benefit all, is fully inherent 
in the bodies of sentient beings; but the ignorant, because of clinging to 
deluded notions, do not know of it, are not aware of it, and so do not 
benefit from it. Then the Buddha, with the unimpeded, pure, clear eye 
of knowledge, observes all sentient beings in the cosmos and says, ‘How 
strange — how is it that these sentient beings have the knowledge of 
Buddha but in their folly and confusion do not know it or perceive it? I 
should teach them the way of sages and cause them forever to shed 
deluded notions and attachments, so they can see in their own bodies the 
vast knowledge of buddhas, no different from the buddhas.’ Then Buddha 
teaches them to practice the way of sages, so they get rid of deluded 
notions, after which they realize the infinite knowledge of Buddha and 
aid and comfort all living beings. This is the tenth characteristic of the 
mind of Buddha; great enlightening beings should know it thus. 

“Great enlightening beings should know the mind of Buddha, who 
has realized Thusness and is completely awake, in terms of such infinite, 
unimpeded, inconceivably great characteristics.” 

Then the great enlightening being Universally Good, in order to 
explain again what he meant, spoke in verse: 


If you want to know the mind of buddhas, 
Observe the buddhas’ knowledge. 
Buddhas’ knowledge has no resting place, 
Just as space rests on nothing. 


Sentient beings’ various inclinations. 

And knowledge of expedients, 

All rest on buddhas knowledge, 

While buddha’s knowledge rests on nothing. 



1004 


The Flower Ornament Scripture 


The liberations of buddhas, 

Disciples, and the self-enlightened, 

All depend on the reality realm, 

While reality has no increase or decrease. 
Buddha’s knowledge, similarly. 

Produces all knowledges. 

Without increase or decrease, 

Without beginning or end. 

Just as water flows under the ground 
So those who seek it find it, 

Without thought, without end, 

Its effective power all-pervasive, 

Buddha knowledge is also like this. 

Being in all creatures’ minds; 

If any work on it with diligence, 

They will soon find the light of knowledge. 

Just as the water spirit has four jewels 
Which produce all gems. 

Hidden in a secret place 

Where ordinary people cannot see, 

So too do Buddha’s four knowledges 
Produce all knowledge. 

While no one can see them 
Except great enlightening beings. 

As in the ocean are four jewels 
Which can drink up all waters 
So that the ocean docs not overflow 
And does not increase or decrease, 

Likewise does Buddha’s knowledge 

Stop waves and remove attachment to teachings; 

Boundlessly great and vast, 

It produces enlightening beings and buddhas. 

From the nadir to the summit of being. 

The desire, form, and formless realms. 

All rest in space, 

While space docs not discriminate: 

The knowledge of enlightening beings. 

Of disciples and the self-enlightened. 

All rest in the knowledge of Buddha, 

While buddha-knowlcdge has no discrimination. 

On the Snowy mountains is a medicine 
Called inexhaustible roots 



Marti J station of Buddha 


1005 


Which can make all trees grow — 

Their roots, trunks, leaves, flowers, and fruits. 

Buddha’s knowledge too is like this. 

Grown from the seed of enlightenment; 

Once enlightenment is attained, 

It also produces the practices of enlightening beings. 

If someone puts a handful of straw 
In the eonic fire, 

Where even diamond blazes. 

The straw could not but be burned; 

The ages and lands of all times 

And the sentient beings therein 

Buddha completely knows 

More surely than the burning of that straw. 

There is a wind called destruction 
Which can pulverize a universe; 

If not stopped by another wind, 

Destruction would reach infinite worlds. 

The great wind of knowledge is also like this, 

Extinguishing the delusions of enlightening beings; 

There is another wind of skillfulness, 

Enabling them to live, in the land of buddhahood. 

It is as there is a great scripture 
Equal in extent to a universe 
Existing inside one atom, 

And in all atoms as well; 

Someone with intelligence and wisdom 
Sees all clearly with pure eyes 
And breaks the atoms, releasing the scriptures 
For the benefit of all beings. 

Buddha-knowledge, likewise, 

Is in all beings’ minds; 

Wrapped up in deluded thoughts. 

They are unaware, unknowing; 

The buddhas’ great compassion 
Causes them to get rid of deluded ideas 
So knowledge can appear 
And benefit enlightening beings. 

“How should great enlightening beings know the sphere of Buddha, 
who has realized Thusness and is completely awake? Knowing the spheres 
of all worlds by means of unobstructed, unimpeded knowledge is the 
sphere of Buddha. Knowing the spheres of all times, all lands, all things, 
and all beings, the undifferentiated sphere of True Thusness, the un- 



1006 


The Flower Ornament Scripture 


obstructed sphere of the reality realm, the boundless sphere of absolute 
truth, the unquantified sphere of space, and the objectless sphere, is the 
sphere of Buddha. Just as the spheres of all times, and so on, up to the 
objectless sphere, are all infinite, so is the sphere of Buddha infinite. Just 
as the objectless sphere has no existence in all places, so also does the 
sphere of Buddha have no existence in all places. 

“Great enlightening beings should know the sphere of mind is the 
sphere of Buddha; just as the sphere of mind is measureless and bound- 
less, without bondage or liberation, so too is the sphere of Buddha 
measureless and boundless, without bondage or liberation. Why? Because 
by such and such thoughts there are infinite such and such manifestations. 
It is like when the great water spirit showers rain according to will, the 
rain does not come from inside or outside; the sphere of Buddha is also 
like this — according to such and such thoughts, there are infinite such 
and such manifestations, yet they do not come from anywhere in the ten 
directions. Just as the water of the ocean all comes from the mental 
power of the king water spirit, so too does the water of the ocean of 
omniscience of all buddhas all come from the buddhas’ past vows. 

“The ocean of omniscience is infinite, boundless, inconceivable, and 
inexpressible, but I will tell something of it by way of simile, so please 
listen carefully. The southern continent has 2,500 rivers, which flow into 
the ocean; the western continent has 5,000 rivers, which flow into the 
ocean; the eastern continent has 7,500 rivers, which flow into the ocean; 
the northern continent has 10,000 rivers, which flow into the ocean. 
These four continents thus have 25,000 rivers, which continuously flow 
into the ocean. What do you think — is that a lot of water?” 

“Yes indeed.” 

“There is also a water spirit Ten Light Beams, which rains even more 
water than that into the ocean; the water spirit Hundred Light Beams 
rains even more water than that into the ocean; the water spirits Mag- 
nificent Arrays, Thoughtful, Thundering, Joy, Infinite Light, Continuous 
Shower, Great Victory, Great Surge, and eight billion more such water 
spirits each rain more and more into the ocean; the son of the water spirit 
Ocean, named Rose Apple Banner, rains even more than that. The 
water in the abode of the water spirit Ten Light Beams flows into the 
ocean, even more than the aforementioned; the water in the palace of the 
water spirit Hundred Light Beams flows into the ocean, even more; the 
water of the palaces of each of the water spirits, each with more and 
more water, flows into the ocean, and the water in the palace of the 
water spirit Rose Apple Banner, son of the water spirit Ocean, which is 
yet more, also flows into the ocean. The water in the palace of the water 
spirit Ocean, which is even more, surges forth into the ocean; the water 
it produces is violet, and it surges forth at regular times, so the tide of the 
ocean is regular. Thus the ocean’s water is infinite, its treasures are 
infinite, its creatures are infinite, and the earth it rests on is infinite too. 
Do you think that the ocean is infinite or not?” 



Mani festation o f Buddha 


1007 


“It is truly infinite, incomparably so.” 

“The infinity of this ocean does not come up to the smallest fraction 
of the infinity of the ocean of buddha-knowledge. Similes are made for 
beings according to their mentalities, but the sphere of Buddha is beyond 
similitude. Great enlightening beings should know that the ocean of 
knowledge of Buddha is infinite, because of ceaseless cultivation of all 
enlightening practices from the very first determination for enlighten- 
ment. They should know that the collection of treasures therein is infinite, 
because all elements of enlightenment, the seeds of the three treasures, 
continue unending. They should know the sentient beings in which it 
dwells are infinite, because it is used by all listeners and self-illuminates, 
those still learning and those beyond learning. They should know the 
ground it rests on is infinite, because it is the abode of all enlightening 
beings, from the first stage of Joy to the ultimate stage of Nonobstruc- 
tion. Great enlightening beings, in order to enter infinite knowledge and 
benefit all sentient beings, should know the sphere of Buddha in this 
way.” 

Then Universally Good uttered these verses to again explain his 
meaning: 

As the sphere of mind is infinite, 

So is the sphere of buddhas. 

As the sphere of mind is born from intellect. 

So should the sphere of Buddha be seen. 

The water spirits, without leaving their places. 

Shower rain by the power of mind; 

Though the rain does not come from or go anywhere. 

Yet it falls everywhere according to the minds of the spirits: 

The Ten-Powered Sage, in like manner, 

Does not come from anywhere or go anywhere, 

To those with pure minds appearing physically. 

Vast as the cosmos, yet fitting in a pore. 

The treasures of the ocean are infinite, 

So are its creatures and ground; 

The nature of the water is one flavor, equal, without distinction, 
While those born therein each receive benefit. 

The ocean of buddha-knowledge is also thus; 

All it contains is infinite; 

Those in the stages of learning and no learning 
All gain benefit therein. 


“How should great enlightening beings know the conduct of Buddha? 
Great enlightening beings should know unobstructed action is the con- 



1008 


The Flower Ornament Scripture 


duct of Buddha; they should know the conduct of true thusness is the 
conduct of Buddha. Just as True Thusness is not born in the past, does 
not move into the future, and does not arise in the present, likewise the 
conduct of Buddha is not born, does not move, and does not arise. Just as 
the realm of reality is not quantified or unquantified, because it has no 
form, likewise the conduct of Buddha is not quantified or unquantified, 
because it has no form. It is as if a bird flew through the sky for a 
hundred years, the places it passed and those it had not passed would 
both be immeasurable, because the realm of space has no boundaries: 
in the same way, if someone spent trillions of eons expounding the 
particulars of the conduct of Buddha, what was explained and what was 
not yet explained would both be immeasurable, because the action of 
Buddha has no bounds. 

“Buddha, completely enlightened, engaged in unobstructed action, 
has no dwelling place, yet can show what he does to all beings and 
enables them to go beyond all obstructed paths once they have seen this. 
It is as when the golden-winged king of birds flies in the sky, it circles 
and hovers, observing the dragon palaces in the ocean with its clear eyes; 
exerting its forceful strength, it churns the ocean waters with its wings, 
causing the waters to part, and snatches dragons, male or female, whose 
life it knows is about to end. The ‘golden-winged bird king’ Buddha, in 
like manner, engaged in unimpeded action, observes all sentient beings 
in all abodes in the cosmos with the clear Buddha-eye; if any have 
planted roots of goodness that have developed to maturity, the Buddha 
exerts the forceful ten powers and with the two wings of tranquillity and 
insight churns the waters of emotion of the ocean of birth and death, 
causing the water to part, then snatches those beings, places them in the 
Buddha teaching, and causes them to stop all deluded notions and false 
descriptions and abide in the nondiscriminatory unobstructed action of 
the enlightened. 

“Just as the sun and moon travel alone through the sky conferring 
benefit on sentient beings, with no notion of where they come from or 
where they are going, likewise the buddhas, by nature fundamentally 
silent and extinct, without discrimination, appear to course all universes, 
performing buddha-work to benefit sentient beings without cease, yet 
not producing false notions of coming from somewhere or going some- 
where. Great enlightening beings should see and know the actions con- 
ducted by Buddha in terms of infinite such means, infinite natures and 
characteristics.” 

Then Universally Good, to recapitulate, uttered these verses: 

Just as True Thusness is not born, does not perish, 

Has no location, and cannot be seen, 

Likewise the action of the Great Benefactor 
Transcends in the triple world and cannot be measured. 



Manifestation of Buddha 1009 

The reality realm is not the reality realm, yet not not the reality 
realm; 

It is not quantified and not unquantified. 

The action of the Great Worthy is also thus, 

Neither quantified nor unquantified, because there is no body. 

If a bird flies for billions of years. 

The sky behind and ahead are equal, no different; 

When Buddha’s conduct is expounded for eons, 

The told and the untold cannot be measured. 

The golden bird in the sky watches the sea, 

Parts the waters and snatches dragons; 

The Ten-Powered can pull out virtuous people, 

Remove them from the sea of existence, and rid them of delusion. 

Like sun and moon traversing the sky 
Shining on all without distinction, 

The World-Honored traverses the cosmos 
Teaching beings without stirring a thought. 

“How should great enlightening beings know the attainment of en- 
lightenment of Buddha? They should know that Buddha’s attainment of 
enlightenment has no view of any phenomena, is impartial toward 
things, has no doubts, no duality, no signs, no activity, no cessation, no 
measure, no boundaries; avoiding extremes, abiding in the middle way, 
it is beyond all verbal explanation. Buddha knows the thoughts and 
mental patterns of all sentient beings, their faculties, dispositions, in- 
clinations, afflictions, obsessions, and habits; in sum, Buddha instantly 
knows all things in all times. 

“It is as the ocean can reflect the physical forms of all sentient beings 
on earth, and therefore is called the ocean: the enlightenment of the 
buddhas is also like this, reflecting the thoughts, faculties, dispositions, 
and inclinations of all sentient beings, yet without reflecting anything — 
therefore it is called the enlightenment of the buddhas. 

“The enlightenment of buddhas cannot be expressed in writing, can- 
not be reached by any verbal expression, cannot be explained in any 
language; but it is expediently elucidated according to need. 

“When buddhas attain true awakening, they acquire a body equal in 
extent to all sentient beings, a body equal in extent to all phenomena, a 
body equal in extent to all lands, a body equal in extent to all times, a 
body equal in extent to all buddhas, a body equal in extent to all 
languages, a body equal in extent to True Thusness, a body equal in 
extent to the cosmos, a body equal in extent to space, a body equal in 
extent to the realm where there is no obstruction, a body equal in extent 
to all vows, a body equal in extent to all practices, and a body equal in 
extent to the ultimately calm realm of nirvana. As are the bodies they 



1010 


The Flower Ornament Scripture 


acquire, so is their speech and mind; they attain measureless, countless 
such pure spheres of body, speech, and mind. 

“Upon attaining true awakening, buddhas see within their body all 
sentient beings attaining true awakening, and see all sentient beings enter 
nirvana, all of the same nature, which is no nature. No nature of what 
kind? That is, no nature of appearances, no nature of exhaustion, no 
nature of birth, no nature of destruction, no nature of self, no nature 
of nonself, no nature of living being, no nature of nonliving being, no 
nature of enlightenment, no nature of the cosmos, no nature of space, 
and also no nature of attaining true awakening. By knowing all things 
are naturcless, a buddha attains omniscience, and by great compassion 
continues to save sentient beings. 

“Just as space never increases or decreases whether all worlds become 
or disintegrate, because space has no birth, similarly the enlightenment 
of buddhas has no increase or decrease whether there is attainment of 
enlightenment or not, because enlightenment has no signs or counter- 
signs, no unity and no variety. 

“Suppose someone were able magically to produce as many minds 
as grains of sand in the Ganges River, and each mind also produced as 
many buddhas as grains of sand in the Ganges River, all featureless, 
formless, and signless, and continued to do so incessantly throughout 
as many eons as there are grains of sand in the Ganges River — how 
many buddhas do you think would be magically produced by that 
person’s magically produced minds?” 

The enlightening being Wondrous Qualities of Natural Origination 
of Buddha said, “As 1 understand your meaning, magical production 
and nonproduction are equal and have no distinction — how can you 
ask how many there would be?” 

The enlightening being Universally Good said, “Very good — it is as 
you say. Even if all sentient beings were to instantly attain enlighten- 
ment, that would be equal to not attaining enlightenment, no different. 
Why? Because enlightenment is signless. If it has no signs, it has no 
increase or decrease. 

“Great enlightening beings should thus know that attainment of true 
awakening, the same as enlightenment, is uniformly formless. A buddha, 
attaining true awakening, by the means of unity, enters the concentra- 
tion of thoroughly aware knowledge and, having entered it, manifests, 
in one vast body attaining true awakening, as many bodies as there are 
sentient beings dwelling in that body. As this is so of one vast body 
attaining true awakening, so it is of all vast bodies attaining true 
awakening. 

“Buddha has infinite such doors of attainment of true awakening; 
therefore you should know that the bodies Buddha manifests are infinite, 
and because they are infinite we say the body of Buddha is infinite 
realms, equal to the realms of living beings. 



Manifestation of Buddha 


1011 


“Great enlightening beings should know that in one pore of Buddha’s 
body arc buddha-bodies as numerous as all sentient beings. Why? 
Because the body of the Buddha’s attainment of true awakening ulti- 
mately has no birth or destruction. And as this is so of one pore, so is it 
of every point in the entire cosmos. Know that there is not a bit of space 
where there is no buddha-body. Why? Because Buddha’s attainment of 
true awakening reaches everywhere. According to capability and power, 
on the lion seat under the enlightenment tree at the site of enlighten- 
ment, with various bodies, Buddha attains true awakening. 

“Great enlightening beings should know that in each moment of 
thought of their own minds there are always buddhas attaining true 
awakening. Why? Because the buddhas do not attain true awakening 
apart from this mind. As this is true of one’s own mind, so is it also true 
of the minds of all sentient beings — in all are buddhas attaining true 
awakening, all-pervasive, existing everywhere, without separation or 
annihilation, without cease, entering the inconceivable doors or means 
of enlightenment. Great enlightening beings should know Buddha’s 
attainment of enlightenment this way.” 

Then, to recapitulate, the enlightening being Universally Good spoke 
these verses: 

The truly awake know all things 
Are nondual, beyond duality, all equal. 

Inherently pure as space, 

Not distinguishing self and nonself. 

As the ocean reflects beings’ bodies 
And is therefore called the ocean, 

Enlightenment reflects all mental patterns 
And hence is called true awareness. 

Just as worlds have formation and decay 
While space does not increase or diminish. 

While all buddhas appear in the world, 

The one form of enlightenment is ever formless. 

When someone emanates minds emanating buddhas, 

Emanation and nonemanation are no different in essence; 

Though all sentient beings attain enlightenment, 

There is no increase or decrease, enlightenment or no. 

Buddha has a concentration called well aware; 

Entering this concentration under the enlightenment tree, 

Buddha emits light beams as many as beings, 

Awakening all kinds, like lotuses blooming. 



1012 


The Flower Ornament Scripture 


As many thoughts, faculties, and desires 
As are in beings in lands of all times, 

That many bodies appear — 

Hence true awareness is called infinite. 

“How should great enlightening beings know Buddha’s turning of 
the wheel of teaching? They should know it thus: Buddha, by the free 
power of mind, turns the wheel of teaching without arising or turning, 
because of knowing that all things forever have no arising. Buddha turns 
the wheel of teaching by three kinds of turning, the cycles of the path of 
insight, the path of practice, and the path beyond learning, and stops 
what should be stopped, because of knowing that all things are apart 
from extremes of annihilation and eternity. Buddha turns the wheel of 
teaching apart from the realm of desire and the realm of negation, 
because of penetrating the spacelike limit of all things. Buddha turns the 
wheel of teaching without verbal explanation, because of knowing that 
all things are inexpressible. Buddha turns the wheel of teaching ulti- 
mately quiescently, because of knowing that all things are of the essence 
of nirvana. Buddha turns the wheel of teaching with all means of litera- 
ture and language, because the voice of Buddha reaches everywhere. 
Buddha turns the wheel of teaching knowing that the voice is like an 
echo, because of comprehending the true nature of all things. Buddha 
turns the wheel of teaching producing all messages in one message, 
because there is ultimately no center. Buddha turns the wheel of teaching 
without omission or exhaustion, because of absence of clinging inside 
or outside. 

“Just as all writing and speech cannot be exhaustively told of, the 
same is true of Buddha’s turning the wheel of teaching — all letters are 
arranged to express it, without cease, without ever exhausting it. The 
wheel of teaching of Buddha enters into all speech and writing, yet has 
no dwelling place. Just as writing enters into all business, all words, all 
calculations, all mundane and transmundane subjects, yet dwells no- 
where, so also does the voice of Buddha enter into all points, all beings, 
all phenomena and principles, all works, and all consequences, yet does 
not dwell anywhere. All the various languages of all sentient beings are 
not apart from the wheel of teaching of Buddha, because the real aspect 
of speech and sound is identical to the wheel of teaching. Great enlight- 
ening beings should know the turning of the wheel of teaching of 
Buddha thus. 

“Also, if great enlightening beings want to know the wheel of teach- 
ing that Buddha turns, they should know where Buddha’s wheel of 
teaching comes from. What is the provenance of the Buddha’s wheel 
of teaching? Buddha makes so many utterances, turning the wheel of 
teaching according to the innumerable differences in mental patterns 
and inclinations of all sentient beings. Buddhas, truly awake, have a con- 
centration called ultimately unimpeded and fearless; having entered this 



Manifestation of Buddha 


1013 


concentration, with each mouth of each body of attainment of true 
enlightenment they produce as many utterances as there are sentient 
beings, each utterance containing all sounds, each different, turning the 
wheel of teaching, to make all sentient beings happy. Those who know 
the turning of the wheel of teaching thus are considered to be following 
all Buddha teachings. Those who do not know this are not following 
them. Great enlightening beings should know Buddha’s turning the 
wheel of teaching thus, because it universally enters the infinite realms 
of living beings.” 

Then, to recapitulate. Universally Good said in verse, 

Buddhas’ wheel of teaching has no turning; 

It has no arising and no attainment at any time. 

Just as writing is never exhausted, 

So is the teaching-wheel of the Ten-Powered. 

Just as writing enters everywhere, yet with no arrival. 

Such is the teaching-wheel of the Enlightened, 

Entering all speech without entering aught. 

Able to make all beings rejoice. 

Buddhas have a concentration called ultimate; 

They preach after entering this concentration, 

Speaking to enlighten all beings. 

Boundless though they be. 

In each utterance they also utter 
Countless sayings, each different, 

Free in the world, without discrimination, 

Causing all to hear according to inclination. 

Words do not come from inside or outside, 

Are neither lost nor accumulate; 

Yet for sentient beings buddhas turn the teaching-wheel — 

This freedom is most extraordinary. 

“How should great enlightening beings know Buddha’s ultimate 
nirvana? If great enlightening beings want to know the greate nirvana 
of buddhas, they should know its fundamental essence. As is the nirvana 
of ultimate reality, so is the nirvana of Buddha; as is the nirvana of space, 
so is the nirvana of Buddha; as is the nirvana of the nature of things, so is 
the nirvana of Buddha; as is the nirvana of detachment from desire, so is 
the nirvana of Buddha; as is the nirvana of formlessness, so is the nirvana 
of Buddha; as is the nirvana of selfhood, so is the nirvana of Buddha; as 
is the nirvana of the ultimate essence of all things, so is the nirvana of 
Buddha; as is the nirvana of ultimate True Thusness, so is the nirvana of 



1014 


The Flower Ornament Scripture 


Buddha. Why? Because nirvana has no birth and no emergence; if some- 
thing has no birth and no emergence, then it has no extinction. 

“Buddha does not tell enlightening beings about the ultimate nirvana 
of buddhas and does not show it to them. Why? Because Buddha wants 
to cause them to see all buddhas always present before them, to see in 
one moment all the buddhas of past and future, in their full splendor, 
just as if they were actually present, yet without entertaining any notions 
of duality or nonduality. Why? Because great enlightening beings per- 
manently abandon all conceptual clinging. 

“Buddhas appear in the world in order to provoke inspiration in sen- 
tient beings and manifest nirvana in order to provoke longing in sentient 
beings: in reality the buddhas have no appearance in the world and no 
nirvana either. Why? Buddha always abides in the pure realm of reality, 
manifesting nirvana according to the minds of sentient beings. 

“For example, when the sun comes out and illumines the world, its 
image is reflected in all clean vessels of water, being in all places without 
coming or going. If one vessel breaks, then the reflection of the sun does 
not appear in it. Do you think it is the fault of the sun that its reflection 
does not appear there?” 

“No — it is just because the vessel is broken; it’s no fault of the sun.” 

“The knowledge of realization of Thusness, buddha-knowledge, is 
also like this, appearing throughout the cosmos, without before or after: 
Buddha appears in the clean mind-vessels of all sentient beings. If the 
mind-vessel is always clean, the embodiment of Buddha is always seen; 
if the mind is polluted, the vessel breaks and the Buddha cannot be seen. 

“If there are any sentient beings who can be liberated by nirvana, 
Buddha then manifests nirvana for them; but really Buddha has no birth, 
no death, no crossing over into extinction. 

“It is like, for example, the element fire, which can make fires in all 
worlds. Sometimes in one place the fire will go out, but do you think 
the fire in all worlds is extinguished?” 

“No.” 

“Similarly Buddha performs the tasks of buddhahood in all worlds; 
if what can be done in one world is finished, a buddha manifests entry 
into nirvana, but the buddhas in all worlds do not all pass away into 
extinction. Great enlightening beings should know the great nirvana of 
the truly enlightened thus. 

“Again, suppose, for example, a magician well versed in magical arts, 
by the power of the techniques of illusion, manifests phantom bodies in 
all cities, towns, and villages in all lands in a billion-world universe, and 
sustains them there by magical power for an eon, while in other places, 
the magic performance being finished, the bodies disappear. Do you 
think that when that great magician disappears in one place, he dis- 
appears in all places?” 

“No.” 



Manifestation of Buddha 


1015 


“In a similar way Buddha, the Truly Enlightened, knowing the 
various magical arts of infinite wisdom and means, manifests in all uni- 
verses, sustaining that permanently, throughout the future. If in one 
place, according to the minds of beings, what is to be done is finished, 
Buddha manifests nirvana; but can you say because Buddha has appeared 
to enter nirvana in one place that Buddha becomes extinct everywhere? 
Great enlightening beings should know the great ultimate nirvana of 
Buddha in this way. 

“Furthermore, Buddha, when manifesting nirvana, enters immov- 
able concentration, and having entered this concentration, emanates 
from each body infinite trillions of great light beams, each light beam 
producing countless lotus blossoms, each lotus blossom having untold 
petals of exquisite jewels, with a lion throne on each petal and a buddha 
sitting cross-legged on each throne. The number of those buddhas is 
exactly equal to the number of sentient beings; all are fully adorned 
with the most sublime virtues, produced by the power of past vows. If 
there are any sentient beings with mature roots of goodness who see the 
buddha-incarnations, they will all receive the teaching; those buddha- 
bodies remain forever, teaching and liberating sentient beings according 
to the situation, without losing an opportunity. The bodies of buddhas 
have no locus, are not real or unreal; only by the power of the past vows 
of the buddhas, and the capacity of sentient beings to be liberated, do 
they appear. Great enlightening beings should know the great nirvana 
of Buddha in this way. Buddha abides in the infinite, unobstructed, ulti- 
mate realm of reality, in the realm of space, in the essence of True Thus- 
ness, without birth or death, and in ultimate truth, appearing to sentient 
beings according to the time, sustained by past vows, without ever 
ceasing, not abandoning all beings, all lands, all phenomena.” 

Then, to recapitulate, Universally Good said in verse, 

While the sun sheds light illumining the world, 

When a vessel breaks and water leaks out, the reflection 
disappears; 

So it is with the sun of supreme knowledge; 

Those without faith see it as extinct. 

Fire makes fires in the world, 

While in one city it goes out sometime: 

Likewise the Buddha pervades the cosmos 

And appears to pass away where the work of teaching is done. 

A magician makes bodies appear in all lands. 

Which disappear when their function is done; 

So does Buddha disappear when the teaching is done. 

While always seen in other lands. 



1016 


The Flower Ornament Scripture 


Buddha has a concentration, called unmoving, 

Which is entered after teaching beings: 

Instantly Buddha’s body emanates infinite lights. 

The lights produce lotuses, on which are buddhas: 

The buddha-bodies are countless as phenomena. 

Visible to those with virtue; 

Each of these countless bodies 

Has a full span of life and array of adornments. 

Like birthlessness is the emergence of Buddha, 

Like deathlessness the nirvana of Buddha: 

All words and similes end — 

All purposes are achieved, beyond compare. 

“How should great enlightening beings know the roots of goodness 
planted by seeing, hearing, and attending Buddha? They should know 
these roots of goodness are not fruitless, because they produce endless 
awareness, because they remove all obstacles, because they certainly 
reach the ultimate end, because they are free from falsehood, because 
all vows are fulfilled, because they do not end creative action while 
according with knowledge of the uncreate, because they generate the 
knowledge of buddhas, because they go on throughout the future, 
because they accomplish all kinds of excellent practices, and because 
they reach the stage of effortless knowledge. 

“for example, if a man eats a little bit of diamond, it will never be 
digested, but must pass through the body. Why? Because diamond is 
incompatible with the impurities of the physical body. In the same way, 
planting a little bit of roots of goodness with Buddha must pass through 
the body of afflictions of all conditioning and reach the abode of un- 
conditioned ultimate knowledge. Why? Because this little bit of root 
of goodness is incompatible with the afflictions of conditioning. 

“Even if one piled up dry straw as high as a mountain, if one tossed 
an ember of fire the size of a seed into it, it would all burn up for sure. 
Why? Because fire burns straw. Like this, planting a little bit of roots of 
goodness with Buddha surely can burn up all afflictions and ultimately 
enable one to attain nirvana without remainder, because the essence of 
this little bit of root of goodness is ultimate. 

“for example, in the Snowy mountains there is a tree of the finest 
medicine called good sight: if any see it, their eyes are purified; if any 
hear of it, their ears are purified; if any smell it, their noses are purified; if 
any taste it, their tongues are purified; if any touch it, their bodies are 
purified; if any take the earth it grows in, that can also perform the bene- 
ficial function of removing disease. The supreme medicine of Buddha 
similarly can perform all benefits for sentient beings. If any see the 
physical body of Buddha, their eyes are purified; if any hear the name 
of Buddha, their ears are purified; if any smell the fragrance of the 



Manifestation of Buddha 


101 7 


morality of Buddha, their noses are purified; if any taste the flavor of 
the teaching of Buddha, their tongues are purified, they gain the uni- 
versal tongue and understand the principles ot language; it any come in 
contact with the light ot Buddha, their bodies are purified and they ulti- 
mately attain the supreme body of reality; it any think of Buddha, they 
attain purity ot Buddha-remembrance concentration. If any sentient 
beings honor the ground Buddha has crossed, or a tomb or shrine, they 
too will be endowed with roots of goodness, annihilate all afflictions, 
and attain the felicity of sages. I tell you, even it there are sentient beings 
who see and hear Buddha, but because ot being veiled by obstructions 
due to their deeds do not become believers, if they still plant roots of 
goodness, none will be in vain — they will reach the ultimate end and 
enter nirvana. Great enlightening beings should thus know that the roots 
ot goodness planted by seeing, hearing, and attending Buddha are free 
from all evil and imbued with good. 

“Buddha uses all kinds of similes to explain all kinds of things, but 
there is no simile that can explain this principle. Why? Because the road 
ot intellectual knowledge ends, because it is inconceivable. The buddhas 
and enlightening beings just tell sentient beings similes according to their 
mentalities in order to gladden them, but this is not the ultimate. This 
gate ot the teaching is called the secret point of the buddhas; it is called 
that which cannot be known by any worldlings; it is called entry into 
the seal of Buddha; it is called opening the door of great knowledge; it is 
called revealing the essence ot Buddha; it is called perfecting all enlight- 
ening beings; it is called that which all worldlings cannot destroy; it is 
called wholly conforming to the realm of buddhas; it is called able to 
purify all realms of sentient beings; it is called expounding the ultimate 
inconceivable teaching of the real nature ot Buddha. Buddha does not 
expound this teaching to anyone but enlightening beings intent on the 
Great Vehicle, only expounding it to enlightening beings riding the 
inconceivable vehicle of enlightenment. This gate ot teaching does not 
come into the hands of anyone but great enlightening beings. 

“It is like, for example, the seven treasures ot a universal ruler, by 
which universal rulership is shown; these treasures do not come into the 
hands of anyone but the crown prince born ot the first wife who has 
developed the characteristics of a sage ruler. If the universal ruler does 
not have a son with many virtues, after the ruler’s life ends the treasures 
will disperse and perish in seven days. The treasure of this scripture is 
also like this: it does not come into the hands of anyone but the true off- 
spring ot the sovereign Buddha, born m the house ot Buddha, who plant 
the roots of goodness characteristic of buddhas. If there are no true off- 
spring ot Buddha, this teaching will perish before long. Why? Because 
those in the two lesser vehicles of individual salvation do not hear this 
scripture, much less absorb and hold it, read, recite, or copy it, or analyze 
and explain it — only the great enlightening beings can do these things. 

“Therefore, great enlightening beings, hearing this teaching, shall 



1018 


The Flower Ornament Scripture 


rejoice and receive it with respect. Why? Because great enlightening 
beings appreciating this scripture will quickly attain unexcelled, com- 
plete perfect enlightenment. Even if enlightening beings spend countless 
eons practicing the six ways of transcendence and cultivating the various 
elements of enlightenment, as long as they have not heard this teaching 
of the inconceivable great power of Buddha, or if they have heard it and 
do not believe or understand it, do not follow it, enter it, or attain it, 
they cannot be called true enlightening beings, because they cannot be 
born in the house of Buddha. If they get to hear this teaching of the 
immeasurable, inconceivable, unobstructed, unhindered knowledge of 
Buddha, and having heard it, take it to heart, follow it, and awaken to 
it, these people will be born in the house of Buddha, accord with the 
sphere of all buddhas, be endowed with all qualities of enlightening 
beings, detach from all mundane things, develop the conduct of all 
buddhas, realize the true nature of all enlightening beings, have no 
doubts about the power of Buddha, abide in the teacherless truth, and 
plunge deeply into the unimpeded realm of buddhahood. 

“After great enlightening beings have heard this teaching, then they 
can know infinite things by knowledge of equality; then they can part 
with arbitrary discriminations by means of a straightforward, honest 
mind; then they can see the buddhas before them by means of supreme 
devotion; then they can enter the impartial realm of space by means of 
the power of attention; then they can travel the boundless cosmos by 
means of free thought; then they can acquire all virtues by means of the 
power of knowledge and wisdom; then they can shed all worldly defile- 
ments by means of spontaneous knowledge; then they can enter the net- 
work of all ten directions by means of the will for enlightenment; then 
they can know the buddhas of all times are of one and the same essence, 
by means of great observation; then they can enter this teaching by the 
knowledge of dedication of roots of goodness, entering without enter- 
ing, not clinging to a single thing, always observing things through one 
universal principle. Great enlightening beings, perfecting these accom- 
plishments, attain teacherless, spontaneous knowledge with a minimum 
of effort.” 

Then Universally Good, to recapitulate, spoke these verses: 

Immeasurable are the virtues attained 
By seeing, hearing, and honoring buddhas; 

Ultimately endless in action, 

Needed to destroy afflictions and remove misery. 

As when a man ingests a little diamond 
It is not digested but must pass through, 

The virtues of honoring buddhas 

Destroy illusion and lead to adamantine knowledge. 



Mani festation of Buddha 


1019 


Just as straw piled high as a mountain 
A tiny ember of fire will burn up, 

The small virtue of honoring buddhas 
Will end affliction and lead to nirvana. 

In the Snowy mountains is an herb called good to see 
Which relieves all sickness when seen, heard of, smelled, or 
touched; 

If any see or hear of buddhas, 

They will gain excellent virtues and reach buddha-knowledge. 

Then, by the spiritual power of Buddha, and by natural law, untold 
hundreds of quintillions of worlds in each of the ten directions quaked in 
six ways: surging up in the east, sinking in the west; surging up in the 
west, sinking in the east; surging up in the south, sinking in the north; 
surging up in the north, sinking in the south; surging up on the peri- 
phery, sinking in the middle; surging up in the middle, sinking on the 
periphery — moving in eighteen ways: trembling, trembling all over, 
trembling equally all over; rising, rising all over, rising equally all over; 
surging, surging all over, surging equally all over; quaking, quaking all 
over, quaking equally all over; roaring, roaring all over, roaring equally 
all over; crashing, crashing all over, crashing equally all over. There 
rained clouds of all kinds of flowers, parasols, banners, pennants, fra- 
grances, garlands, perfumes, ornaments, and radiant jewels, all surpassing 
those of the heavens, as well as clouds of enlightening beings singing 
eulogies, clouds of different bodies of untold enlightening beings, clouds 
of true awakening, clouds of purifying inconceivable worlds, clouds 
raining the sounds of the words of the buddhas, filling boundless uni- 
verses. As on this earth the power of Buddha manifested in this way, 
causing all enlightening beings to rejoice greatly, so did this transpire in 
all worlds throughout the ten directions. 

At that time, in each of the ten directions, past as many worlds as atoms 
in eighty unspeakable numbers of hundreds of septillions of buddha- 
lands, there were eighty unspeakable numbers of hundreds of septillions 
of buddhas, alike named Universally Good, who all appeared to the en- 
lightening beings and said, “Bravo, Offspring of Buddha! You are able, 
imbued with the power of the enlightened, conforming to the nature of 
reality, to expound the teaching of the manifestation of Buddha. We 
buddhas of the same name, eighty unspeakable numbers of hundreds of 
septillions of us in each of the ten directions, all expound this teaching. 
And what we expound, so do all Buddhas in all worlds in the ten direc- 
tions. In this assembly as many great enlightening beings as atoms in 
a hundred thousand buddha-lands have attained the concentration of 
spiritual powers of all enlightening beings; we give them the prediction 
that they will attain unexcelled, complete perfect enlightenment in one 



1020 


The Flower Ornament Scripture 


lifetime. As many sentient beings as atoms in a buddha-land have roused 
the determination for unexcelled, complete perfect enlightenment; we 
also give them a prediction, that in the future, after as many eons as 
atoms in unspeakable buddha-lands, they will all become buddhas, all 
with the same name. Supreme Realm of the Enlightened. In order to 
enable the enlightening beings of the future to hear this teaching, we all 
preserve it together. As the sentient beings are liberated in this world, so 
arc the sentient beings liberated in all worlds in the cosmos.” 

Then, owing to the spiritual power of the buddhas of the ten direc- 
tions, owing to the power of the original vows of Vairocana, because the 
natural order is so, because of the power of roots of goodness, because 
the buddhas activate knowledge in an instant, because buddhas respond 
to conditions without missing the time, because they awaken enlighten- 
ing beings at appropriate times, because their past deeds have no loss or 
decay, because they foster the attainment of the great practice of Univer- 
sal Good, and because they manifest the mastery of omniscience, in each 
of the ten directions, past as many worlds as atoms in ten unspeakable 
numbers of tens of quadrillions of buddha-lands, there were as many en- 
lightening beings as atoms in ten unspeakable numbers of tens of qua- 
drillions of buddha-lands who came here, filling all universes in the ten 
directions, showing the vast magnificent adornments of enlightening 
beings, emitting networks of great beams of light, shaking all worlds in 
the ten directions, demolishing the palaces of all demons, extinguishing 
the pains of the states of ill, revealing the power of all enlightened ones, 
singing praises of the infinite different virtuous qualities of the enlight- 
ened, showering all kinds of rains, manifesting infinite different bodies, 
receiving the teachings of infinite buddhas. By the spiritual power of 
Buddha, they each said, “Bravo, offspring of Buddha: you are able to 
explain this indestructible teaching of buddhas. We are all named Uni- 
versally Good, and we each have come here from the presence of a 
buddha called Freedom Marked by Universality, from worlds called 
Universal Light. In those worlds we also expound this teaching, with 
the same expressions, the same principles, the same explanations, the 
same certitude, without increase or decrease. We have all come here, 
by the spiritual power of Buddha, and by having attained the Buddhas’ 
teaching, to be witnesses for you. And as we come here, the same is 
true of all worlds in the whole cosmos, throughout space, in all ten 
directions.” 

Then the enlightening being Universally Good — with the spiritual 
power of Buddha, looking over all the great congregations of enlight- 
ening beings, wishing to recapitulate the immense power of the mani- 
festation of Buddha, the indestructibility of the true teaching of the 
enlightened, how infinite roots of goodness are not in vain, how the 
emergence of buddhas in the world always comprises all supreme quali- 
ties, the ability to observe skillfully the minds of all sentient beings and 
teach them the truth according to their needs, without missing the right 



Manifestation of Buddha 


1021 


time, producing the infinite light of truth of enlightening beings; the 
adornments of freedom of all buddhas, and how all enlightened ones are 
one body, no different, produced by great practices of the past — said 
in verse: 

The actions of all buddhas 
Are beyond mundane similitudes; 

In order to enlighten sentient beings. 

They make similes of nonsimiles for illustration. 

This subtle, mysterious, profound teaching 
Is hard to get to hear in a billion ages; 

Those with vigor, wisdom, and self-control 
Can get to hear this mystery. 

Any who hear this teaching and rejoice 
Have served countless buddhas; 

Being absorbed into the power of Buddha, 

Gods and humans honor and praise them. 

This is the foremost wealth transcending the world: 

This can liberate all living beings. 

This can produce the pure Path — 

You should keep it attentively. 



BOOK THIRTY-EIGHT 


Detachment from the World 


At that time the World-Honored One was in the country of Magadha, 
in the forest, in the shrine of universal light at the site of enlightenment, 
sitting on a lotus lion seat; he had completely fulfilled ineffable enlight- 
enment, put an end to afflictions and views, and arrived at formless 
truth. Abiding in the abode of buddhas, he had attained the equanimity 
of buddhas and arrived at nonobstruction in the state of imperturba- 
bility. All his actions were unimpeded. He stood in the inconceivable 
and saw through all time. His body continually pervaded all lands; his 
knowledge always comprehended all things. He understood all activities. 
He exhausted all doubts. His knowledge was that sought by all enlight- 
ening beings. He had arrived at the nondual ultimate perfection of bud- 
dhahood and fully attained the equal liberation of the enlightened. He 
had realized the stage of impartiality of buddhas, which is without ex- 
tremes or middle, extending throughout the cosmos, equal to space. 

He was with as many great enlightening beings as atoms in untold 
quadrillions of buddha-lands, all of whom were to attain unexcelled, 
complete perfect enlightenment in one lifetime, and had come from 
various lands in other regions. All of them were endowed with the 
means and wisdom of enlightening beings: that is, they skillfully ob- 
served sentient beings and civilized them by the power of appropriate 
means so that they would live by the way of enlightening beings; they 
skillfully observed all worlds and went to them by the power of appro- 
priate means; they skillfully examined the realm of nirvana and medi- 
tated on it and assessed it; they did away with all false conceptions and 
cultivated sublime practices without interruption; they were well able to 
take care of all sentient beings; they skillfully penetrated the principles of 
infinite liberative means; they knew sentient beings are empty and have 
no existence, yet they did not deny the fruits of action; they knew the 
various differences in the compulsions, faculties, spheres, and means of 
sentient beings’ minds; they were able to absorb and hold the teachings 
of buddhas of past, present, and future, to understand them themselves, 
and also explain them to others; they were well versed in all mundane 
and transmundane things and knew their true reality; they examined all 


1022 




Detachment from the World 


1023 


compounded and uncompounded things and knew them to be nondual; 
in a single moment of thought they were able to acquire all the knowl- 
edge and wisdom of the buddhas of all times; they were able to show 
attainment of true awakening moment to moment, to cause sentient 
beings to become inspired and attain the Way; they knew the spheres of 
all sentient beings in the mental objects of one sentient being; though 
they entered the stage of the enlightened, they did not give up the works 
carried out by enlightening beings; their deeds, knowledge, and means 
did not fabricate anything; they stayed in the world for countless ages for 
each and every sentient being, yet they were hard to meet even in incal- 
culable cons; they turned the wheel of the true Teaching, pacifying 
sentient beings without fail; they had already fulfilled the pure practical 
commitments of the buddhas of past, present, and future. They had per- 
fected infinite such virtues, so that even if all the buddhas spoke for 
boundless eons they could not tell of them all. Their names were Uni- 
versally Good, Universal Eye, Universal Emanation, Universal Wis- 
dom, Universal Vision, Universal Light, Universal Contemplation, 
Universal Illumination, Universal Symbol, Universal Awareness, and 
so on. There were as many such enlightening beings as atoms in untold 
quadrillions of buddha-lands: all of them had accomplished the vow of 
practice of Universal Good; their profound determination and great 
vows were already fulfilled; they traveled to all places where buddhas 
were appearing in the world, requested them to turn the wheel of teach- 
ing, and were well able to receive and hold the eye of truth of the bud- 
dhas, perpetuating the lineage of buddhas; they knew the order of all 
buddhas’ appearance in the world and giving instructions, their names, 
countries, attainment of enlightenment, and turning the wheel of teach- 
ing; in worlds where there were no buddhas, they appeared and became 
buddhas, able to purify defiled sentient beings, able to destroy the action 
obstructions of enlightening beings, and enter the unimpeded pure realm 
of reality. 

Then the great enlightening being Universally Good entered a vast 
concentration called Buddha flower array. When he entered this con- 
centration, all worlds quaked in six ways, moving in eighteen ways, pro- 
ducing a tremendous sound that none did not hear. After that he rose 
from concentration. At that point the enlightening being Universal Wis- 
dom, knowing the congregation had assembled, asked the enlightening 
being Universally Good, “Please tell us — what are the reliances of great 
enlightening beings? What are their extraordinary thoughts? What are 
their practices? What are their spiritual friends? What are their exertions 
of energy? What are their attainments of peace of mind? What are their 
ways of developing sentient beings? What are their precepts? How do 
they receive the prediction of enlightenment? How do they enter into 
the state of enlightening beings? What are their entries into enlighten- 
ment? What are their penetrations of the activities of sentient beings? 
What are their entries into worlds? What are their entries into ages? 



1024 


The Flower Ornament Scripture 


What are their explanations of past, present, and future? What are their 
entries into past, present, and future? What are their developments of a 
tireless mind? What are their knowledges of differentiation? What are 
their mental masteries? What are their explanations of Buddha? What 
are their developments of the Universally Good mind? What are their 
principles of Universally Good practice? For what reasons do they 
generate great compassion? What are the causes of their development 
of the will for enlightenment? What are their expressions of respect to 
spiritual friends? What are their purities? What are their transcendent 
ways? What are their conscious knowledges? What are their realizational 
knowledges? What are their powers? What are their impartialities? What 
are their expressions of the true meaning of the Buddha teaching? What 
are their teachings? What do they preserve? What are their intellectual 
powers? What are their masteries? What are their qualities of nonattach- 
ment? What are their equanimities? What are their generations of 
knowledge? What are their magical displays? What are their supports 
of powers? What are their attainments of great joy and solace? What are 
their profound penetrations of the Buddha teaching? What are their 
bases? What are their developments of fearlessness? What are their de- 
velopments of minds free from doubt? What are their inconceivabilities? 
What are their skillful esoteric sayings? What are their skillful analytic 
knowledges? What are their entries into concentration? What are their 
universal entries? What are their doors of liberation? What are their 
spiritual powers? What are their insights? What are their liberations? 
What are their groves? What are their palaces? What are their enjoy- 
ments? What are their adornments? What are their developments of an 
unshakable mind? What are their profound, great determinations they 
don’t give up? What are their contemplations? What are their explana- 
tions of things? What are their purities? What are their definitive marks? 
What are their illuminations of knowledge? What are their peerless 
states? What are their indomitable attitudes? What are their outstanding 
minds? What are their oceanic knowledges entering unexcelled enlight- 
enment? What are their jewel-like states? What are their adamantine 
commitments to universal enlightenment? What are their great under- 
takings? What are their ultimate great tasks? What are their indestruc- 
tible faiths? What are their ways of receiving the prediction of enlighten- 
ment? What are their dedications of roots of goodness? What are their 
attainments of wisdom? What are their developments of a boundlessly 
broad mind? What are their hidden treasuries? What are their rules of 
behavior? What are their controls? What are their unimpeded functions? 
What are their unimpeded functions in respect to sentient beings? What 
are their unimpeded functions in respect to lands? What are their unim- 
peded functions in respect to phenomena and principles? What are their 
unimpeded functions in respect to bodies? What are their unimpeded 
functions in respect to vows? What are their unimpeded functions in 
respect to realms? What are their unimpeded functions of knowledge? 



Detachment from the World 


1025 


What are their unimpeded functions of spiritual capacities? What are 
their unimpeded functions of miraculous abilities? What are their unim- 
peded functions of power? What are their versatilities? What are their 
spheres? What are their powers? What are their fearlessnesses? What arc 
their unique qualities? What arc their activities? What are their bodies? 
What are their physical actions? What is their speech? What is their puri- 
fication of speech? What are the protections they receive? What arc their 
accomplishments of great works? What are their minds? What are their 
determinations? What are their comprehensive minds? What are their 
profound minds? What do they strive to practice? What are their certain 
understandings? What are their certain understandings of worlds? What 
are their certain understandings of beings? What arc their habit energies? 
What are their graspings? What do they cultivate? What are their ac- 
complishments of the Buddha teachings? What makes them regress from 
the way of the Buddha teachings? What are their paths of emancipation? 
What are their qualities of certainty? What are their ways of generating 
the qualities of buddhahood? What arc their appellations of greatness? 
What are their paths? What are their infinite paths? What are their aids 
to enlightenment? What are their ways of cultivation? What are their 
ways of adornment? What are their feet? What are their hands? What are 
their guts? What are their internal organs? What are their hearts? What is 
their armor? What are their weapons? What arc their heads? What are 
their eyes? What are their ears? What are their noses? What are their 
tongues? What arc their bodies? What are their minds? What is their 
action? What is their abiding? What is their sitting? What is their reclin- 
ing? What are their dwelling places? What are their spheres of action? 
What are their observations? What are their universal observations? 
What is their springing? What is their lion’s roar? What is their pure 
giving? What is their pure discipline? What is their pure tolerance? What 
is their pure energy? What is their pure concentration? What is their 
pure wisdom? What is their pure benevolence? What is their pure com- 
passion? What is their pure joy? What is their pure equanimity? What 
are their principles? What are their pure laws? What are their virtues 
used to foster enlightenment? What are their knowledges used to foster 
enlightenment? What are their sufficiencies of insight? What are their 
quests for truth? What are their understandings of truth? What are their 
norms of practice? What are demons? What are demons' actions? How 
are the actions of demons gotten rid of? What are visions of Buddha? 
What are actions of Buddha? What are actions of conceit? What are 
actions of knowledge? What is possession by demons? What is being 
supported by Buddha? What is being supported by truth? What do en- 
lightening beings do while living in the heaven of satisfaction? Why 
do they die in that heaven? Why do they appear to abide in the womb? 
Why do they manifest subtle processes? Why do they manifest birth? 
Why do they manifest a smile? Why do they show the act of walking 
seven steps? Why do they appear as children? Why do they appear to 



1026 


The Flower Ornament Scripture 


live in a palace? Why do they appear to leave home? Why do they 
demonstrate austerities? How do they go to the site of enlightenment? 
How do they sit on the site of enlightenment? What are the extraor- 
dinary signs when they sit on the site of enlightenment? Why do they 
demonstrate the conquering of demons? What are the attainments of the 
power of the enlightened? How do they turn the wheel of teaching? 
How are good and pure ways acquired due to the turning of the wheel 
of teaching? Why do the enlightened ones manifest extinction in final 
nirvana? Please explain these things to us.” 

Then the great enlightening being Universally Good said to Universal 
Wisdom and the others, “Offspring of Buddha, great enlightening 
beings have ten kinds of reliance. They take the determination for en- 
lightenment as a reliance, as they never forget it. They take spiritual 
friends as a reliance, harmonizing as one. They take roots of goodness 
as a reliance, cultivating, gathering, and increasing them. They take the 
transcendent ways as a reliance, fully practicing them. They take all 
truths as a reliance, as they ultimately end in emancipation. They take 
great vows as a reliance, as they enhance enlightenment. They take prac- 
tices as a reliance, consummating them all. They take all enlightening 
beings as a reliance because they have the same one wisdom. They take 
honoring the buddhas as a reliance because their faith is purified. They 
take all buddhas as a reliance because they teach ceaselessly like bene- 
volent parents. These are the ten: if enlightening beings rest in these prin- 
ciples, they can become abodes of the unexcelled great knowledge of 
buddhas. 

“Great enlightening beings have ten kinds of extraordinary thought. 
What are they? They think of all roots of goodness as their own roots of 
goodness. They think of all roots of goodness as seeds of enlightenment. 
They think of all sentient beings as vessels of enlightenment. They think 
of all vows as their own vows. They think of all truths as emancipation. 
They think of all practices as their own practices. They think of all things 
as teachings of Buddha. They think of all modes of language as the path 
of verbal expression. They think of all buddhas as benevolent parents. 
They think of all buddhas as one. These are the ten: if great enlightening 
beings rest on these principles, they will attain unexcelled skillful thought. 

“Great enlightening beings have ten kinds of practice. What arc they? 
Practice dealing with all sentient beings, to develop them all to maturity; 
practice seeking all truths, to learn them all; practice of all roots of good- 
ness, to cause them all to grow; practice of all concentrations, to be 
single-minded, without distraction; practice of all knowledge, to know 
everything; practice of all cultivations, to be able to cultivate them all; 
practice dealing with all buddha-lands, to adorn them all; practice deal- 
ing with all good companions, respecting and supporting them; practice 
dealing with all buddhas, honoring and serving them. These are the ten: 
if great enlightening beings rest on these principles, they will attain the 
practice of the unexcelled knowledge and wisdom of buddhas. 



Detachment from the World 1027 

“Great enlightening beings have ten kinds of spiritual friends. What 
are they? Spiritual friends who cause them to persist in the determination 
for enlightenment; spiritual friends who cause them to generate roots of 
goodness; spiritual friends who cause them to practice the ways of tran- 
scendence; spiritual friends who enable them to analyze and explain all 
truths; spiritual friends who enable them to develop all sentient beings; 
spiritual friends who enable them to attain definitive analytic and expo- 
sitory powers; spiritual friends who cause them not to be attached to any 
world; spiritual friends who cause them to cultivate practice tirelessly in 
all ages; spiritual friends who establish them in the practice of Universal 
Good; spiritual friends who introduce them to the reaches of knowledge 
of all buddhas. These arc the ten. 

“Great enlightening beings have ten kinds of exertion of energy: 
exertion of energy to educate all sentient beings, to enter deeply into all 
Buddha teachings, to purify all worlds, to practice all sciences of enlight- 
ening beings, to eliminate all evils of sentient beings, to stop the miseries 
of all vicious cycles, to destroy all demons, to become pure, clear eyes 
for all sentient beings, to honor all buddhas, and to please all buddhas. 
These are the ten: if great enlightening beings abide by these things, they 
will be able to fully achieve the unexcelled transcendent energy of the 
buddhas. 

“Great enlightening beings have ten kinds of attainment of peace of 
mind. What are they? Abiding themselves in the will for enlightenment, 
they should also induce others to abide in the will for enlightenment, to 
attain peace of mind. Ultimately free from anger and strife themselves, 
they should also free others from anger and strife, to attain peace of 
mind. Free from the state of ordinary ignorance themselves, they also 
free others from the state of ordinary ignorance, and attain peace of 
mind. Diligently cultivating roots of goodness themselves, they also 
induce others to cultivate roots of goodness, and attain peace of mind. 
Persisting in the path of the transcendent ways themselves, they also 
induce others to abide in the path of the transcendent ways, and attain 
peace of mind. Being born themselves in the house of Buddha, they 
should also enable others to be born in the house of Buddha, to attain 
peace of mind. Deeply penetrating the real truth of absence of intrinsic 
nature, they also introduce others into the real truth of absence of in- 
herent nature, and attain peace of mind. Not repudiating any of the bud- 
dhas’ teachings, they also cause others not to repudiate any of the buddhas’ 
teachings, and attain peace of mind. Fulfilling the vow of all-knowing 
enlightenment, they also enable others to fulfill the vow of all-knowing 
enlightenment, and attain peace of mind. Entering deeply into the in- 
exhaustible treasury of knowledge of all buddhas, they also lead others 
into the inexhaustible treasury of knowledge of all buddhas, and attain 
peace of mind. These are the ten; if great enlightening beings abide by 
these principles, they will attain the peace of the supreme knowledge of 
the buddhas. 



1028 


The Flower Ornament Scripture 


“Great enlightening beings have ten ways of developing sentient 
beings: by giving, by their physical bodies, by teaching, by cooperation, 
by nonattachment, by showing the practices of enlightening beings, by 
clearly showing all worlds, by showing the great magnificent qualities of 
the Buddha teachings, by various manifestations of spiritual powers, and 
by various subtle skillful means. These are ten ways in which enlighten- 
ing beings develop and perfect the realm of sentient beings. 

“Great enlightening beings have ten kinds of precepts: not giving up 
the determination for enlightenment, leaving behind the stages of indi- 
vidual salvation, observing and benefiting all sentient beings, inducing 
all sentient beings to live by the teachings of Buddha, cultivating all the 
sciences of enlightening beings, not being acquisitive in respect to any- 
thing, dedicating all roots of goodness to enlightenment, not being 
attached to any of the incarnations of buddhas, reflecting on all things 
and getting rid of grasping and clinging, and regulating all their faculties. 
These are the ten; if great enlightening beings abide by these principles, 
they will attain the unexcelled great transcendent discipline of the 
buddhas. 

“Great enlightening beings have ten ways of receiving the prediction 
of buddhahood, by which they know inwardly they will receive the pre- 
diction: arousing the determination for enlightenment with extraordi- 
nary will; never giving up the practices of enlightening beings; continuing 
to carry out the practices of enlightening beings in all ages; practicing all 
Buddha teachings; having complete faith in the guidance of all buddhas; 
cultivating all roots of goodness and bringing them to fulfillment; plac- 
ing all sentient beings in the enlightenment of buddhas; harmonizing and 
unifying with all spiritual friends; thinking of all spiritual friends as bud- 
dhas; perpetually preserving the fundamental aspiration for enlighten- 
ment with diligence. 

“Great enlightening beings have ten ways of entry into the state of 
enlightening beings: they enter into fundamental vows, practices, pre- 
cepts, ways of transcendence, attainment, different undertakings, various 
understandings, adornment of buddha-lands, command of spiritual 
powers, and manifestation of incarnation. By these they enter into the 
states of enlightening beings of all times. 

“Great enlightening beings have ten ways of entering enlightenment: 
they enter boundless realization of true awareness, boundless turning of 
the wheel of teaching, boundless means of liberation, boundless different 
explanations, boundless taming of sentient beings, boundless command 
of spiritual powers, boundless different embodiments, boundless concen- 
trations, boundless powers and fearlessnesses, and boundless revelation 
of nirvana. By these great enlightening beings enter among all the en- 
lightened ones of all times. 

“Great enlightening beings have ten kinds of penetrations of actions 
of sentient beings: they penetrate all sentient beings’ past actions, future 
actions, present actions, good actions, bad actions, mental actions, actions 



Detachment from the World 


1029 


of senses, actions of understanding, actions of afflictions and habit ener- 
gies, timely and untimely actions of teaching and training. By these 
enlightening beings penetrate the actions of all beings. 

“Great enlightening beings have ten kinds of entry into worlds: they 
enter defiled worlds, pure worlds, small worlds, large worlds, worlds 
within atoms, subtle worlds, inverted worlds, upright worlds, worlds 
where there are buddhas, and worlds where there are no buddhas. 
Thereby enlightening beings enter all worlds in the ten directions. 

“Great enlightening beings have ten kinds of entry into ages: they 
enter into past ages, future ages, present ages, countable ages, uncount- 
able ages, countable ages as uncountable ages, uncountable ages as count- 
able ages, all ages as not ages, nonages as all ages, and all ages as one 
instant. Thereby they enter into all ages. 

“Great enlightening beings have ten kinds of explanation of past, 
present, and future: they speak of the past of the past, the future of the 
past, and the present of the past; they speak of the past of the future, the 
present of the future, and the endlessness of the future; they speak of the 
past of the present, the future of the present, and the equality of the 
present; they speak of past, present, and future being the one instant of 
the present. These are the ten ways by which enlightening beings explain 
all pasts, presents, and futures. 

“Great enlightening beings have ten ways of knowing the worlds of 
past, present, and future: they know their definitions, their speech, their 
deliberations, their rules, their appellations, their orders, their provisional 
names, their endlessness, their quiescence, and their total emptiness. Thus 
do enlightening beings know all things in all times. 

“Great enlightening beings develop ten kinds of tireless mind: honor- 
ing and serving all buddhas tirelessly; attending all spiritual teachers tire- 
lessly; seeking all truths tirelessly; listening to true teaching tirelessly; 
expounding true teaching tirelessly; educating and civilizing all sentient 
beings tirelessly; placing all sentient beings in the enlightenment of the 
buddhas tirelessly; spending untold eons in each and every world carry- 
ing out enlightening practices tirelessly; traveling in all worlds tirelessly; 
examining and pondering all Buddha teachings tirelessly. These are the 
ten; if enlightening beings abide by these principles they will attain the 
tireless supreme knowledge of buddhas. 

“Great enlightening beings have ten kinds of knowledge of differ- 
entiation: knowledge of differentiations of sentient beings, differentia- 
tions of faculties, differentiations of consequences of action, differentia- 
tions of forms of birth, differentiations of worlds, differentiations of 
spheres of reality, differentiations of buddhas, differentiations of phe- 
nomena, differentiations of times, and differentiations of all ways of 
speaking. If great enlightening beings rest on these principles, they 
will attain the buddhas’ unexcelled, far-reaching knowledge of differ- 
entiation. 

“Great enlightening beings have ten kinds of mental command: 



1030 


The Flower Ornament Scripture 


mental command of retaining what they hear, as they retain all teachings 
without forgetting; mental command of practice, as they skillfully 
observe all things as they really are; mental command of reflection, as 
they comprehend the nature of all things; mental command of the light 
of the teachings, as they illumine the inconceivable attributes of buddha- 
hood; mental command of concentration, as their minds are not dis- 
tracted as they hear the teachings of all buddhas of the present; mental 
command of universal sound, as they understand inconceivable numbers 
of utterances; mental command of all times, as they expound the incon- 
ceivable Buddha teachings of all times; mental command of various in- 
tellectual powers, as they expound boundless Buddha teachings; mental 
command of producing unobstructed ears, as they hear all the teachings 
of untold buddhas; mental command of all qualities of buddhahood, as 
they are firmly established in the powers and fearlessnesses of the enlight- 
ened. If enlightening beings want to attain these things, they should 
study and practice diligently. 

“Great enlightening beings speak of ten kinds of Buddha: the Buddha 
of attainment of true enlightenment, the Buddha of vows, the Buddha 
of rewards of action, the Buddha of preservation of true teaching, the 
Buddha of nirvana, the Buddha of the cosmos, the Buddha of mind, the 
Buddha of concentration, the Buddha of fundamental nature, the Bud- 
dha adapting to mentalities. 

“Great enlightening beings develop ten kinds of Universally Good 
mind: they develop a mind of great benevolence, to save all beings; they 
develop a mind of great compassion, to bear suffering in place of all 
beings; they develop a mind of total giving, relinquishing all they have; 
they develop a mind that thinks of omniscience above all, gladly seeking 
all Buddha teachings; they develop a mind adorned with virtues, learn- 
ing all practices of enlightening beings; they develop an adamantine 
mind, so as not to become heedless wherever they may live; they de- 
velop an oceanic mind, as all pure qualities flow in; they develop a mind 
like a mountain, enduring all harsh words; they develop a peaceful mind, 
giving to all sentient beings without fear; they develop a mind with 
ultimate transcendent wisdom, skillfully observing that all things have 
no existence. If enlightening beings establish these minds, they will soon 
be able to achieve the skillful knowledge of the enlightening being 
Universally Good. 

“Great enlightening beings have ten principles of Universally Good 
practice: vowing to live through all future ages; vowing to serve and 
honor all buddhas of the future; vowing to settle all sentient beings in the 
practice of Universally Good enlightening beings; vowing to accumu- 
late all roots of goodness; vowing to enter all ways of transcendence; 
vowing to fulfill all practices of enlightening beings; vowing to adorn all 
worlds; vowing to be born in all buddha-lands; vowing to carefully 
examine all things; vowing to attain supreme enlightenment in all 
buddha-lands. If enlightening beings practice these principles diligently. 



Detachment from the World 1031 

they will soon be able to fulfill the practical undertakings of Universal 
Good. 

“Great enlightening beings arouse great compassion by ten kinds of 
observations of sentient beings: they see sentient beings have nothing to 
rely on for support; they see sentient beings are unruly; they see sentient 
beings lack virtues; they see sentient beings are asleep in ignorance; they 
see sentient beings do bad things; they see sentient beings are bound by 
desires; they see sentient beings are sunk in the sea of birth and death; 
they see sentient beings chronically suffer from illness; they see sentient 
beings have no desire for goodness; they see sentient beings have lost 
the way to enlightenment. Enlightening beings always observe sentient 
beings with these awarenesses. 

“There are ten kinds of causes of enlightening beings’ development of 
the will for enlightenment: they become determined to reach enlighten- 
ment to educate and civilize all sentient beings, to remove the mass of 
suffering of all sentient beings, to bring complete peace and happiness to 
all sentient beings, to eliminate the delusion of all sentient beings, to 
bestow enlightened knowledge on all sentient beings, to honor and 
respect all buddhas, to follow the guidance of the buddhas and please 
them, to see the marks and embellishments of the physical embodiments 
of all buddhas, to comprehend the vast knowledge and wisdom of all 
buddhas, and to manifest the powers and fearlessnesses of the buddhas. 

“When enlightening beings develop the will for supreme enlighten- 
ment and attend and serve spiritual teachers in order to awaken to 
omniscient knowledge, they should generate ten kinds of spirit: a spirit 
of service, a spirit of joy, a spirit of noncontention, a spirit of docility, a 
spirit of not seeking anything else, a spirit of wholehearted devotion, a 
spirit of having the same virtues, a spirit of having the same vows, a spirit 
of being in the presence of enlightenment, a spirit of cooperation in 
perfection of action. 

“If great enlightening beings arouse such spirits, they will attain ten 
kinds of purity: purity of profound determination, reaching the ultimate 
end without corruption; purity of physical embodiment, appearing ac- 
cording to need; purity of voice, comprehending all speech; purity of 
intellectual powers, skillfully explaining boundless Buddha teachings; 
purity of wisdom, getting rid of the darkness of all delusion; purity of 
taking on birth, being imbued with the power of freedom of enlight- 
ening beings; purity of company, having fully developed the roots of 
goodness of sentient beings they worked with in the past; purity of 
rewards, having removed all obstructions caused by past actions; purity 
of great vows, being one in essence with all enlightening beings; purity 
of practices, riding the vehicle of Universal Good to emancipation. 

“Great enlightening beings have ten transcendent ways: transcendent 
giving, relinquishing all they have; transcendent discipline, keeping the 
precepts of buddhas pure; transcendent tolerance, abiding in the tolerance 
and forbearance characteristic of the enlightened; transcendent vigor, not 



1032 


The Flower Ornament Scripture 


regressing in whatever they do; transcendent meditation, focusing their 
minds on one point; transcendent wisdom, observing all things as they 
truly are; transcendent knowledge, entering into the powers of buddhas; 
transcendent vowing, fulfilling the great vows of Universal Good; tran- 
scendent spiritual powers, demonstrating all autonomous actions; tran- 
scendent teaching, penetrating all buddhas’ teachings. If enlightening 
beings abide by these principles, they will attain the supreme transcen- 
dent knowledge of the buddhas. 

“Great enlightening beings have ten kinds of conscious knowledge: 
conscious knowledge of the infinite differentiations of all worlds; con- 
scious knowledge of the inconceivability of all realms of sentient beings; 
conscious knowledge of all things, each individual being immanent in 
the variegated manifold, and the variegated manifold being immanent in 
each individual unit; conscious knowledge of the vastness of all spheres 
of reality; conscious knowledge of the ultimacy of all realms of space; 
conscious knowledge of all worlds entering the past; conscious knowl- 
edge of all worlds entering the future; conscious knowledge of all worlds 
entering the present; conscious knowledge of the infinite undertakings 
and vows of all buddhas reaching fulfillment in one knowledge; con- 
scious knowledge that the buddhas of past, present, and future all attain 
emancipation by one and the same practice. By these, enlightening beings 
can attain the illumination of mastery of all truths; their vows will all be 
fulfilled, and they will be instantly able to understand all buddhas’ tech- 
niques and attain true enlightenment. 

“Great enlightening beings have ten kinds of realizational knowledge: 
they know the unity of all things; they know the infinity of all things; 
they know the presence of all things in a single instant; they know the 
interpenetration of mental activities of all sentient beings; they know the 
equality of faculties of all sentient beings; they know the impassioned 
habitual activities of all sentient beings; they know the mental compul- 
sions of all sentient beings; they know the good and bad acts of all 
sentient beings; they know all enlightening beings’ vows and practices, 
masteries, preservation of the Teaching, and mystical transfigurations; 
they know all buddhas’ fulf illment of the ten powers and attainment of 
true enlightenment. By these, enlightening beings can attain skillful use 
of all the teachings. 

“Great enlightening beings have ten kinds of power: the power to 
comprehend the inherent essence of all things; the power to comprehend 
that all things are like phantoms; the power to comprehend that all 
things are like illusions; the power to comprehend that all things are 
Buddha’s teachings; the power to have no attachments to anything at all; 
the power to clearly understand all things; the power of the respectful 
mind never abandoning spiritual teachers; the power to cause all roots of 
goodness to reach supreme knowledge; the power of deep faith in all 
buddhas’ teachings without rejection; the power of skill in preventing 
the will for omniscience from backsliding. Based on these powers, en- 
lightening beings can acquire the supreme powers of buddhas. 



Detachment from the World 


1033 


“Great enlightening beings have ten kinds of impartiality: impartiality 
toward all sentient beings, all things, all lands, all determinations, all 
roots of goodness, all enlightening beings, all vows, all ways of transcen- 
dence, all practices, and all buddhas. If enlightening beings abide by these 
principles, they will attain the supreme impartiality of buddhas. 

“Great enlightening beings have ten kinds of expression of the true 
meaning of the Buddhas’ Teaching: that is, all things only have names; 
all things are like illusions; all things are like reflections; all things only 
originate conditionally; all things are pure in action; all things are just 
made by words; all things are the ultimate reality; all things are signless; 
all things are the highest truth; all things are the realm of reality. 

“Great enlightening beings expound ten kinds of teaching: the teach- 
ing of profundity; the teaching of enormity; the teaching of variegation; 
the teaching of omniscience; the teaching of following the ways of 
transcendence; the teaching of generating the powers of the enlightened; 
the teaching of the interrelation of past, present, and future; the teaching 
of causing enlightening beings not to regress; the teaching of praising the 
virtues of buddhas; the teaching of the sciences of all enlightening beings; 
the equality of all buddhas, and the interrelation of all spheres of enlight- 
enment. Based on these principles, enlightening beings can accomplish 
the supremely skillful preaching of the buddhas. 

“Great enlightening beings preserve ten things: they preserve all the 
virtues they have accumulated, all the teachings spoken by all buddhas, 
all similes, all means of access to true principles, all means of generating 
mental command, all means of removing doubt and confusion, means of 
perfecting all enlightening beings, the equal doors of concentration ex- 
plained by all buddhas, the ways of ingress into the illumination of all 
truths, and the free exercise of spiritual powers of all buddhas. Based on 
these principles, enlightening beings can attain the power of preservation 
of supreme knowledge of buddhas. 

“Great enlightening beings have ten kinds of intellectual power: the 
intellectual power of not arbitrarily discriminating among things; the 
intellectual power of not fabricating anything; the intellectual power of 
not being attached to anything; the intellectual power of realizing empti- 
ness; the intellectual power of freedom from the darkness of doubt; the 
intellectual power of receiving support from Buddha in all things; the 
intellectual power of spontaneous awareness of all truths; the intellectual 
power of skill in differentiation of expressions of all truths; the intellec- 
tual power of truthfully explaining all things; the intellectual power of 
gladdening all sentient beings according to their mentalities. Based on 
these principles, enlightening beings can attain the supremely skillful 
intellectual powers of buddhas. 

“Great enlightening beings have ten kinds of mastery: mastery of 
educating and civilizing all sentient beings; mastery of illumining all 
truths; mastery of cultivating all virtuous practices; mastery of extensive 
knowledge; mastery of the discipline of nonreliancc; mastery of direct- 
ing all roots of goodness to enlightenment; mastery of undiminishing 



W34 


The Flower Ornament Scripture 


energy; mastery of wisdom crushing all demons; mastery of inducing the 
determination for enlightenment according to inclinations; mastery of 
manifesting attainment of true enlightenment according to the needs of 
those to be taught. Based on these principles, enlightening beings can 
attain the mastery of the supreme knowledge of buddhas. 

“Great enlightening beings have ten kinds of nonattachment: non- 
attachment to all worlds, all sentient beings, all phenomena, all actions, 
all roots of goodness, all places of birth, all vows, all practices, all en- 
lightening beings, and all buddhas. Based on these principles, enlight- 
ening beings can quickly overturn all concepts and attain supreme pure 
wisdom. 

“Great enlightening beings have ten kinds of equanimity: equanimity 
in accumulating all virtues; equanimity in undertaking all different 
vows; equanimity in regard to all living beings; equanimity in regard to 
the consequences of actions of all living beings; equanimity in regard to 
all phenomena; equanimity in regard to all pure and defiled lands; 
equanimity in regard to all phenomena; equanimity in regard to the 
understandings of all sentient beings; equanimity in regard to noncon- 
ceptualization of all practices; equanimity in regard to the nondifference 
of all buddhas' powers; equanimity in regard to the wisdom of all 
buddhas. If enlightening beings rest in these, they will attain the supreme 
great equanimity of buddhas. 

“Great enlightening beings have ten ways of generating knowledge: 
they generate knowledge by knowing the understandings of all sentient 
beings; knowing the various distinctions of all buddha-lands; knowing 
the domains of the network of the ten directions; knowing all worlds, 
inverted, upright, and so on; knowing the unity, variety, and univer- 
sality of all things; knowing all the various physical forms; knowing 
the misconceptions and delusions of all worldlings without clinging to 
them; knowing that all truths ultimately lead to emancipation by one 
path; knowing the spiritual power of the enlightened can enter all uni- 
verses; knowing that the seed of enlightenment in all sentient beings, 
past, present, and future, does not die out. Based on these principles, 
enlightening beings can comprehend all things. 

“Great enlightening beings have ten kinds of magical displays: magical 
display of all sentient beings, all bodies, all lands, all gifts, all voices, all 
practical undertakings, all education and civilization of sentient beings, 
all attainments of true enlightenment, all explanations of truth, and all 
empowerments. Based on these phenomena, enlightening beings can 
acquire all means of supreme magical displays. 

“Great enlightening beings have ten kinds of support of power: sup- 
port by the power of buddhas, support by the power of truth, support 
by the power of sentient beings, support by the power of acts, support 
by the power of practices, support by the power of vows, support by the 
power of the environment, support by the power of time, support by 
the power of good, and support by the power of knowledge. Based on 



Detachment from the World 1035 

these, enlightening beings can gain the support of the power of supreme 
mastery of all truths. 

“Great enlightening beings have ten kinds of great joy and solace. 
Enlightening beings determine to follow, serve, and please all buddhas 
that emerge in the world throughout the future; thinking of this, they 
become very happy. They also determine to honor those buddhas with 
the best of offerings; thinking of this, they become very happy. They 
also think, ‘When I make offerings to those buddhas, they will surely 
teach me, and I will faithfully listen with respect and practice according 
to the Teaching, and will surely always be born in the state of enlight- 
ening beings,’ and thinking this they become very happy. They also 
think, ‘I shall carry out the practices of enlightening beings for untold 
eons and always be with the enlightening beings and buddhas,’ and they 
become very happy at this thought. They also think, ‘The fears I had in 
the past before I set my heart on supreme enlightenment — fear of not 
being able to live, fear of a bad reputation, fear of death, fear of falling 
into miserable conditions, fear of the authority of the crowd — have all 
gone since I set my mind on enlightenment, so that I no longer tear, am 
not afraid, cannot be intimidated, and cannot be hurt by any demons or 
cultists.’ With these thoughts they become very happy. They also think, 
‘I shall enable all sentient beings to attain supreme enlightenment; after 
they attain enlightenment, I shall cultivate the practices of enlightening 
beings in the company of those buddhas for as long as they live, faithfully 
provide them with offerings appropriate to buddhas, and, after they pass 
away, set up innumerable monuments to each of them, honor their 
relics, and preserve the teachings they leave.’ With these thoughts they 
become very happy. They also think, ‘I shall array all worlds with the 
finest adornments, filling them with all kinds of marvels, equally pure. I 
shall also cause all kinds of spiritual powers, sustaining forces, tremors, 
and shining lights to pervade them all.’ With these thoughts they be- 
come very happy. They also think, ‘I shall put an end to the doubts and 
confusions of all sentient beings, purify all sentient beings’ desires, open 
up all sentient beings’ minds, annihilate all sentient beings’ afflictions, 
close the doors of the states of misery for all sentient beings, open the 
doors of states of felicity for all sentient beings, break through the 
darkness of all sentient beings, give light to all sentient beings, cause all 
sentient beings to get free from the action of demons, and cause all 
sentient beings to reach the abode of peace.’ With these thoughts they 
become very happy. Great enlightening beings also think, ‘The buddhas 
are as rare and difficult to meet with as the udumbara flower, which one 
can hardly get to see once in countless ages. In the future, when I want to 
see a buddha, I will immediately be able to do so; the buddhas will never 
abandon me, but will always be with me, allow me to see them, and 
constantly expound the Teaching to me. After I have heard the Teach- 
ing, my mind will be purified, free from deviousness, straightforward, 
and free from falsehood, and I will always see the buddhas in each 



1036 


The Flower Ornament Scripture 


moment of thought.’ With these thoughts they become very happy. 
They also think, ‘In the future I shall attain buddhahood, and by the 
spiritual power of the enlightened will show the attainment of enlighten- 
ment individually to all sentient beings in all worlds, pure and fearless, 
roaring the great lion’s roar, pervading the cosmos with my original 
universal undertaking, beating the drum of truth, showering the rain of 
truth, performing the giving of true teaching, perpetually expounding 
the truth, with physical, verbal, and mental action, sustained by great 
compassion, untiring.’ With these thoughts they become very happy. 
Based on these ten kinds of great joy and solace, enlightening beings can 
attain the unexcelled great joy and solace of the knowledge and wisdom 
of true enlightenment. 

“Great enlightening beings have ten kinds of profound penetration of 
the buddhas’ teachings: they penetrate all worlds of the past; they pene- 
trate all worlds of the future; they penetrate the numbers, patterns, 
explanations, and purities of worlds of the present; they penetrate the 
variety of all worlds; they penetrate the various actions and consequences 
of all sentient beings; they penetrate the various practices of all enlight- 
ening beings; they know the order of appearance of all buddhas of the 
past; they know the order of appearance of all buddhas of the future; 
they know the lands and congregations of all buddhas present in the 
cosmos, their teaching and training; they know principles of the world, 
principles of Buddhist disciples, principles of individual illuminates, 
principles of enlightening beings, and principles of buddhas, but though 
they know all these principles, they have no discrimination, and yet 
expound various principles. They thoroughly penetrate the realm of 
reality because there is nothing to penetrate. According to these prin- 
ciples they penetrate the most profound essence of the great knowledge 
and wisdom of unexcelled, complete perfect enlightenment. 

“Great enlightening beings have ten kinds of basis on which they 
carry out their practices: they carry out the practices of enlightening 
beings based on honoring all buddhas, taming all sentient beings, asso- 
ciating with all good companions, accumulating all roots of goodness, 
purifying all buddha-lands, entering deeply into all transcendent ways, 
fulfilling all vows of enlightening beings, and on infinite will for enlight- 
enment and the enlightenment of all buddhas. Based on these, enlight- 
ening beings carry out their practices. 

“Great enlightening beings have ten kinds of development of fearless- 
ness: they develop fearlessness annihilating all obstructing actions, pre- 
serving the true teaching after the extinction of buddhas, conquering all 
demons, not begrudging their bodies and lives, smashing all the false 
arguments of heretics, gladdening all sentient beings, causing all con- 
gregations to rejoice, taming all spirits, goblins, titans, sprites, and ser- 
pents, leaving the states of the two lesser vehicles of individual salvation 
and entering the most profound teaching, and carrying out enlightening 
practices tirelessly for untold cons. Based on these enlightening beings 
can attain the supreme fearlessness of great knowledge of buddhas. 



Detachment from the World 


1037 


“Great enlightening beings have ten ways of developing a mind free 
from doubt. They make this determination: ‘I shall take care of all 
sentient beings by giving; I shall take care of all sentient beings by ethical 
conduct, tolerance, vigor, meditation, wisdom, benevolence, compas- 
sion, joy, and equanimity.’ When they make this determination, they are 
definitely free from doubt — no doubt can arise in their minds. This is 
their first way of developing a mind free from doubt. Great enlightening 
beings also think, ‘When the future buddhas appear in the world, I shall 
serve and honor them in all ways.’ When they make this determination, 
they are definitely free from doubt — no doubt can arise in their minds. 
This is their second development of a mind free from doubt. Great 
enlightening beings also think, ‘I shall adorn all worlds with various 
marvelous webs of light.’ When they make this determination, they are 
definitely free from doubt — no doubt can arise in their minds. This is 
the third development of a mind free from doubt. Great enlightening 
beings also think, ‘I shall cultivate the practices of enlightening beings 
throughout all future ages and fully develop countless sentient beings 
throughout the entire cosmos by means of the supreme methods of 
teaching and taming.’ When they make this determination, they are 
definitely free from doubt — no doubt can arise in their minds. This is the 
fourth development of a mind free from doubt. Great enlightening 
beings also think, ‘I shall cultivate the practices of enlightening beings, 
fulfill the great vows, acquire omniscience, and abide therein.’ When 
they make this determination, they are definitely free from doubt — no 
doubt can arise in their minds. This is the fifth development of a mind 
free from doubt. Great enlightening beings also think, ‘I shall carry out 
the practices of enlightening beings for the sake of all beings in the 
world, become a pure light of all truths, and illumine all the teachings of 
buddhas.’ When they make this determination, they are definitely free 
from doubt — no doubt can arise in their minds. This is the sixth devel- 
opment of a mind free from doubt. Great enlightening beings also think, 
‘I should know all things are Buddha teachings and explain them to 
sentient beings according to their mentalities to enlighten them all.’ 
When they make this determination, they are definitely free from 
doubt — no doubt can arise in their minds. This is the seventh develop- 
ment of a mmd free from doubt. Great enlightening beings also think, ‘I 
shall attain the way to nonobstruction in the midst of all things, by 
knowing that all obstructions are ungraspable.’ Thus their minds are free 
from doubt and they abide in the essence of truth, finally to attain 
supreme complete perfect enlightenment. When they make this deter- 
mination they are definitely free from doubt — no doubt can arise in 
their minds. This is the eighth development of a mind free from doubt. 
Great enlightening beings also think, ‘I should know that all things are 
transmundane things, get rid of all false notions and delusions, and adorn 
myself with the adornment of unity, there being nothing to adorn.' Here 
they understand by themselves and not through another. When they 
make this determination they are definitely tree from doubt — no doubt 



1038 


The Flower Ornament Scripture 


can arise in their minds. This is the ninth development of a mind free 
from doubt. Great enlightening beings also think, ‘I should realize su- 
preme enlightenment in regard to all things, by getting rid of all false 
notions and delusions, by attaining instantaneous knowledge, because 
unity and difference cannot be grasped, by transcending all categories, 
by ultimate nonfabrication of false descriptions, by detachment from all 
words, and by dwelling in the realm of ineffability.’ When they make 
this determination, they are definitely free from doubt — no doubt can 
arise in their minds. This is the tenth development of a mind free from 
doubt. Based on these, enlightening beings can be free from all doubt 
and confusion regarding all Buddha teachings. 

“Great enlightening beings have ten kinds of inconceivability. All 
their roots of goodness are inconceivable. All their vows are incon- 
ceivable. Their knowledge that all things are like illusions is inconceiv- 
able. Their arousal of aspiration for enlightenment and cultivation of 
enlightening practice without losing roots of goodness and without arbi- 
trary notions is inconceivable. Their not grasping extinction and libera- 
tion in spite of having profoundly penetrated all things, because all their 
vows are not fulfilled, is inconceivable. They cultivate the path of en- 
lightening beings and manifest the appearances of incarnation, birth, 
leaving home, austere practices, going to the site of enlightenment, 
conquering demons, achieving supreme enlightenment, teaching, and 
passing away, their spiritual transformations free, unceasing, not aban- 
doning their vow of compassion, saving and protecting sentient beings — 
all of this is inconceivable. Though they are able to manifest the ten 
powers of buddhas and their freedom of mystical projection, yet they do 
not give up the mind equal to the cosmos, and teach sentient beings — 
this is inconceivable. They know that in all things signlessness is their 
sign, their signs are signless, nondiscrimination is discrimination, dis- 
crimination is nondiscrimination, nonexistence is existence, existence is 
nonexistence, inaction is action, action is inaction, nonexplanation is 
explanation, explanation is nonexplanation — this is inconceivable. They 
know mind is equal to enlightenment, they know enlightenment is equal 
to mind, they know mind and enlightenment are equal to sentient beings, 
yet they do not give rise to confusion of mind, confusion of thoughts, or 
confusion of views — this is inconceivable. From moment to moment 
they enter absorption in extinction and exhaust all contamination, yet they 
do not experience ultimate reality and do not end roots of goodness with 
contamination: though they know all things are free from contamina- 
tion, yet they know the end and extinction of contaminations; though 
they know the principles of buddhas are identical to the things of the 
world and the things of the world are identical to the principles of 
buddhas, yet they do not form notions of worldly things within the 
principles of buddhas, and do not form notions of principles of buddhas 
in the things of the world — all things enter the realm of reality because 
there is nothing entered; they know all things are nondual because there 
is no change; this is the tenth inconceivable. These are the ten incon- 



Detachment from the World 


1039 


ceivabilities of enlightening beings; if enlightening beings abide in them, 
they will attain the supreme inconceivable qualities of all buddhas. 

“Great enlightening beings have ten kinds of skillful esoteric sayings: 
the skillful esoteric sayings in all the discourses of buddhas; skillful esoteric 
sayings about all places of birth; skillful esoteric sayings about all enlight- 
ening beings’ spiritual manifestations and attainment of enlightenment; 
skillful esoteric sayings about the consequences of actions of all sentient 
beings; skillful esoteric sayings about the defilement and purity produced 
by all sentient beings; skillful esoteric sayings about how to be ultimately 
unobstructed in the midst of all things; skillful esoteric sayings about 
how in every place in space are worlds, some becoming, some decaying, 
without any gaps in between; skillful esoteric sayings about how every- 
where in all places in all universes, in all phenomena, even in microscopic 
points, there are buddhas manifesting birth, attainment of buddhahood, 
and entry into final nirvana, filling the cosmos, each distinctly seen; 
skillful esoteric sayings about seeing all sentient beings as equally nirvanic, 
being unchanging, yet not giving up great aspirations, causing them to 
be fulfilled by the vow for omniscience; skillful esoteric sayings about 
not abandoning teachers in spite of knowing that truths are not realized 
through the agency of another, honoring the enlightened even more, 
becoming one with spiritual friends in cultivating, dedicating, and living 
by virtues, with the same actions, the same essence, the same emancipa- 
tion, the same fulfillment. Based on these, enlightening beings can master 
the unexcelled skillful esoteric speech of the buddhas. 

“Great enlightening beings have ten kinds of skillful analytic knowl- 
edge: skillful analytic knowledge penetrating all lands; skillful analytic 
knowledge penetrating all abodes of sentient beings; skillful analytic 
knowledge penetrating the mental activities of all sentient beings; skillful 
analytic knowledge penetrating the faculties of all sentient beings; skillful 
analytic knowledge penetrating the consequences of actions of all sentient 
beings; skillful analytic knowledge penetrating the practices of all Bud- 
dhist disciples; skillful analytic knowledge penetrating the practices of all 
individual illuminates; skillful analytic knowledge penetrating the prac- 
tices of all enlightening beings; skillful analytic knowledge penetrating 
all mundane things; skillful analytic knowledge penetrating all principles 
and attributes of buddhahood. Based on these, enlightening beings can 
attain the supreme knowledge of buddhas that skillfully distinguishes all 
things. 

“Great enlightening beings have ten kinds of entry into concentration: 
entry into concentration in all worlds; entry into concentration in the 
bodies of all sentient beings; entry into concentration in all phenomena; 
entry into concentration seeing all buddhas; entry into concentration and 
remaining for all ages; entry into concentration and manifesting incon- 
ceivable bodies on emerging; entry into concentration in all buddha- 
bodies; entry into concentration realizing the equality of all sentient 
beings; entry into concentration instantly comprehending all enlight- 
ening beings’ knowledge of concentration; entry into concentration ac- 



1040 


The Flower Ornament Scripture 


complishing all the deeds and vows of enlightening beings in one instant 
and never ceasing. If enlightening beings abide in these, they will attain 
the buddhas’ supremely skillful methods of concentration. 

“Great enlightening beings have ten kinds of universal entry: uni- 
versal entry among sentient beings, into lands, into the various features 
of worlds, into fires, into floods, into buddhahood, into arrays of adorn- 
ments, into the embodiments of boundless virtues of buddhas, and into 
all kinds of explanations of truth. Based on these, enlightening beings can 
attain the buddhas’ means of penetrating everything by great knowledge. 

“Great enlightening beings have ten kinds of doors of liberation: 
pervading all worlds with one body, showing infinite various forms in 
all worlds, putting all worlds in one buddha-field, universally supporting 
all realms of sentient beings, filling all worlds with the adornment bodies 
of all buddhas, seeing all worlds in one’s own body, showing the emer- 
gence of all buddhas in one world, filling all worlds with one body, and 
showing the free play of spiritual powers of all buddhas in a single 
instant. Through these, enlightening beings can attain the supreme door 
of liberation of buddhas. 

“Great enlightening beings have ten kinds of spiritual power: the 
power of knowledge of means of remembering past lives; the power of 
knowledge of means of unhindered clairaudience; the power of knowl- 
edge of means of knowing the inconceivably many mental actions of 
sentient beings; the power of knowledge of means of unobstructed clair- 
voyant vision; the power of knowledge of means of manifesting incon- 
ceivable great mystic powers according to the minds of sentient beings; 
the power of knowledge of means of appearing in infinite worlds with 
one body; the power of knowledge of means of entering innumerable 
worlds in a moment of thought; the power of knowledge of means of 
producing infinite adornments and adorning inconceivable worlds; the 
power of knowledge of means of displaying innumerable emanated 
bodies; the power of knowledge of means of manifesting unexcelled 
complete perfect enlightenment in untold worlds, in accord with the 
minds of innumerable sentient beings. Through these, enlightening 
beings can attain the supreme skillful spiritual power of buddhas, dis- 
playing them variously to all sentient beings to make them learn. 

“Great enlightening beings have ten kinds of insight: the insight of 
practical knowledge of the consequences of actions of all sentient beings; 
the insight of practical knowledge of the quiescence, purity, and non- 
conceptuality of all realms of sentient beings; the insight of practical 
knowledge that the mental objects of all sentient beings are of but one 
character, totally ungraspable, and that all things are indestructible; the 
insight of practical knowledge of ability to cause infinite subtle utter- 
ances to be heard in all worlds; the insight of practical knowledge of how 
to universally destroy the obsessions of all minds; the insight of practical 
knowledge of how to appear to be born or not to be born by expedient 
means; the insight of practical knowledge of abandoning all objects of 
perception and sensation; the insight of practical knowledge that all 



Detachment from the World 


1041 


things are neither forms nor formless, are of one nature, which is no 
nature, not discriminating anything yet able to comprehend all kinds of 
truths and explain them analytically for measureless ages, abiding in the 
realm of reality and realizing unexcelled, complete perfect enlightenment. 

“Great enlightening beings know that the birth of all sentient beings is 
fundamentally birthless because they comprehend that birth cannot be 
grasped: yet they know causes, know conditions, know events, know 
objects, know actions, know birth, know extinction, know speech, 
know confusion, know freedom from confusion, know delusion, know 
freedom from delusion, know defilement, know purity, know birth and 
death, know nirvana, know graspability, know ungraspability, know 
attachment, know nonattachment, know rest, know movement, know 
departure, know return, know origination, know nonorigination, know 
dissolution, know emancipation, know maturity, know faculties, know 
how to civilize — they teach beings according to needs, never forgetting 
the deeds of all enlightening beings. Why? Because enlightening beings 
set their minds on complete perfect enlightenment for the sole purpose 
of helping sentient beings. Therefore, enlightening beings always edify 
sentient beings without tiring, in harmony with what is to be done in all 
worlds. This is called the insight of practical knowledge of interdepen- 
dent origination. 

“Great enlightening beings have no attachment to Buddha and do not 
develop attachments; they have no attachment to the teachings and do 
not develop attachments; they have no attachment to lands and do not 
develop attachments; they have no attachments to sentient beings and do 
not develop attachments. They do not see that there are sentient beings, 
yet they carry on educational activity, civilizing and teaching ways of 
liberation; they do not give up the practices of enlightening beings, with 
great compassion and great commitment. Seeing buddhas and hearing 
their teachings, they act accordingly; trusting the buddhas, they plant 
roots of goodness, ceaselessly honoring and serving them. They are able 
to shake infinite worlds in the ten directions by spiritual powers; their 
minds are broad, being equal to the cosmos. They know various expla- 
nations of truth, they know how many sentient beings there are, they 
know the differences among sentient beings, they know the birth of 
suffering, they know the extinction of suffering; while knowing all acts 
are like reflected images, they carry out the deeds of enlightening beings. 
They sever the root of all subjection to birth. They carry out the prac- 
tices of enlightening beings for the sole purpose of saving all sentient 
beings and yet do not practice anything. Conforming to the essential 
nature of all buddhas, they develop a mind like an immense mountain. 
They know all falsehood and delusion, and enter the door of omniscience. 
Their knowledge and wisdom are broad and vast and unshakable, due to 
attain true enlightenment. This is the insight of practical knowledge of 
equally saving all sentient beings in the ocean of birth and death. 

“These are the ten insights; based on these, enlightening beings can 
attain the supreme insight of practical knowledge of buddhas. 



1042 


The Flower Ornament Scripture 


“Great enlightening beings have ten kinds of liberation: liberation 
from afflictions; liberation from false views; liberation from all grasping; 
liberation from mental and physical elements; liberation transcending 
the two lesser vehicles of individual emancipation; liberation by accept- 
ing the nonorigination of things; liberation by freedom from attachment 
to all worlds, all lands, all beings, and all things; liberation in infinite 
abodes, liberation rising from the practices of enlightening beings into 
the stage of nondiscrimination of buddhas; liberation able to know all 
pasts, presents, and futures in a single moment. Based on these, enlight- 
ening beings can perform the supreme deeds of buddhas and teach and 
develop all sentient beings. 

“Great enlightening beings have ten kinds of grove. Birth-and-death 
is a grove for enlightening beings because they do not reject it. Teaching 
sentient beings is a grove for enlightening beings because they do not tire 
of it. Living in all ages is a grove for enlightening beings because they 
embrace all great deeds. Purifying the world is a grove for enlightening 
beings because it is where they themselves sojourn. All abodes of demons 
are a grove for enlightening beings because they conquer them all. 
Thinking about the teachings they hear is a grove for enlightening 
beings because they examine them truthfully. The six ways of transcen- 
dence, four means of integration, and thirty-seven aids to enlightenment 
are a grove for enlightening beings because they succeed to the domain 
of the Buddha. The ten powers, four fearlessnesses, eighteen unique 
qualities, and all other aspects of buddhahood are a grove for enlightening 
beings because they do not think of anything else. Manifesting the au- 
tonomous spiritual capacities of all enlightening beings is a grove for 
enlightening beings because they use great spiritual powers to turn the 
wheel of teaching unceasingly and civilize sentient beings. Instantly show- 
ing all sentient beings the attainment of true enlightenment in all places 
is a grove of enlightening beings because the body of reality pervades all 
worlds in space. Based on these, enlightening beings can achieve the bud- 
dhas’ unexcelled peaceful, happy action, free from sorrow and affliction. 

“Great enlightening beings have ten kinds of palace. The determina- 
tion for enlightenment is a palace of enlightening beings because they 
never forget it. The blessing and wisdom of virtuous conduct are a 
palace of enlightening beings because they civilize sentient beings in the 
realm of desire. The meditative concentrations of pure benevolence, 
compassion, joy, and equanimity are a palace of enlightening beings 
because they teach the sentient beings in the realm of form. Birth in the 
heaven of pure abodes is a palace of enlightening beings because no 
afflictions can affect them. Birth in the formless realm is a palace of 
enlightening beings because they enable sentient beings to escape diffi- 
cult situations. Birth in the world of defilement is a palace of enlight- 
ening beings because they enable all sentient beings to cut off afflictions. 
Appearing to abide in a mansion with spouse, children, and retinue, is a 
palace of enlightening beings, because they develop their past associates. 



Detachment Jrom the World 


1043 


Appearing to dwell in the rank of ruler, celestial world guardian, Indra, 
or Brahma is a palace of enlightening beings, in order to tame beings 
with the mentality of controllers. Persisting in all practices of enlight- 
ening beings, freely exercising spiritual powers and attaining mastery of 
them all, is a palace of enlightening beings because they autonomously 
and skillfuly exercise the knowledge of meditations, liberations, and 
concentrations. The guarantee that all buddhas receive of coronation as a 
monarch of all knowledge, supremely independent, is a palace of en- 
lightening beings because they abide among the adornments of the ten 
powers and perform the autonomous deeds of all monarchs of truth. 
Based on these ten, enlightening beings can attain coronation by truth 
and freedom of spiritual powers in all worlds. 

“Great enlightening beings have ten kinds of enjoyment. They enjoy 
right mindfulness because their minds are not distracted. They enjoy 
knowledge, distinguishing all things. They enjoy visiting all buddhas, 
listening to the teachings tirelessly. They like the buddhas because they 
fill the ten directions without bound. They like enlightening beings 
because they freely appear in infinite ways for the benefit of sentient 
beings. They enjoy the doors of concentration because in one door of 
concentration they enter all doors of concentration. They enjoy mental 
command of mnemonic formulae because they hold all the doctrines 
without forgetting and hand them on to others. They enjoy unhindered 
powers of analysis and elucidation, expounding a single saying inex- 
haustibly. They enjoy attaining true enlightenment, manifesting bodies 
in infinite ways, attaining true enlightenment for the sake of sentient 
beings. They enjoy turning the wheel of true teaching, destroying all 
misleading doctrines. Based on these, enlightening beings can attain the 
supreme enjoyment of truth of all buddhas. 

“Great enlightening beings have ten kinds of adornment: the adorn- 
ment of power, being indestructible; the adornment of fearlessness, being 
invincible; the adornment of meaning, explaining untold meanings in- 
exhaustibly; the adornment of doctrines, contemplating and expounding 
the collection of eighty-four thousand doctrines without forgetting 
them; the adornment of vows, the universal vows undertaken by all 
enlightening beings never regressing; the adornment of deeds, cultivating 
the deeds of Universal Good and gaining emancipation; the adornment 
of lands, making all lands one land; the adornment of the universal voice, 
showering the ram of truth throughout all buddha-worlds; the adorn- 
ment of empowerment, carrying out innumerable deeds in all ages with- 
out cease; the adornment of mystic manifestations, showing in the body 
of one being as many bodies as there are sentient beings, causing all 
sentient beings to perceive them and seek all-knowledge without regres- 
sing. Based on these, enlightening beings can attain the adornment of all 
supreme attributes of buddhas. 

“Great enlightening beings develop ten kinds of unshakable mind: an 
unshakable mind able to give up all possessions; an unshakable mind 



1044 


The Flower Ornament Scripture 


pondering and examining all teachings of Buddha; an unshakable mind 
recollecting and honoring all buddhas; an unshakable mind pledging not 
to harm living beings; an unshakable mind caring for all sentient beings 
without choosing between enemies and friends; an unshakable mind 
ceaselessly seeking all attributes of buddhahood; an unshakable mind 
carrying out the practice of enlightening beings for untold ages without 
wearying or regressing; an unshakable mind perfecting well-rooted faith, 
clear faith, unpolluted faith, pure faith, extremely pure faith, undefiled 
faith, faith respecting and honoring all buddhas, unregressing faith, in- 
exhaustible faith, indestructible faith, and ecstatic faith; an unshakable 
mind believing, accepting, and not repudiating the methods of practice 
of enlightening beings. Based on these, enlightening beings can attain the 
supreme unshakable mind of omniscience. 

“There are ten kinds of profound great determinations that enlight- 
ening beings do not abandon: they do not abandon the profound great 
determination to fulfill the enlightenment that all buddhas realize, to 
edify and civilize all sentient beings, to perpetuate the lineage of bud- 
dhas, to associate with all good spiritual friends, to honor all buddhas, to 
wholeheartedly seek all the virtuous qualities of the Great Vehicle of 
universal salvation, to cultivate religious practice in the company of all 
buddhas and maintain pure conduct, to associate with all enlightening 
beings, to seek the means of applying and preserving all Buddha teach- 
ings, and to fulfill all practices and vows of enlightening beings and 
develop all qualities of buddhahood. Based on these, enlightening beings 
will be able not to abandon all principles of buddhahood. 

“Great enlightening beings have ten kinds of contemplation of knowl- 
edge: contemplation of knowledge of skillfully analyzing and explaining 
all things, knowing all roots of goodness of past, present, and future, 
knowing the practices of all enlightening beings, being able to transform 
freely, knowing the meanings of all doctrines, knowing the powers of all 
buddhas, knowing all methods of concentration formulae, expounding 
truth in all worlds, entering all universes, knowing all spaces are incon- 
ceivable, and knowing the light of knowledge of all Buddha teachings is 
unobstructed. Based on these, enlightening beings can attain the con- 
templation of supreme knowledge ofbuddhas. 

“Great enlightening beings have ten kinds of explanation of things: 
they say all things arise from conditions; all things are like magical 
illusions; all things are free from contradiction; all things are boundless; 
all things are baseless; all things are indestructible; all things are thus', all 
things are quiescent; all things are emancipation; all things are one, 
inherently complete. Based on these, enlightening beings can skillfully 
explain all things. 

“Great enlightening beings have ten kinds of purity: purity of deter- 
mination; purity of cutting through doubts; purity of detachment from 
views; purity of perspective; purity of the quest for omniscience; purity 
of intellectual powers; purity of fearlessness; purity of living by the 



Detachment from the World 


1 04 5 


knowledge of all enlightening beings; purity of accepting all the guide- 
lines of behavior of enlightening beings; purity of full development of 
the felicitous characteristics, pure qualities, and all fundamental virtues of 
unexcelled enlightenment. Based on these, enlightening beings can attain 
the supreme purity of buddhas. 

“Great enlightening beings have ten kinds of definitive mark. Great 
enlightening beings, knowing the suffering of pain, the suffering of 
disintegration, and the suffering of transitoriness, single-mindedly seek 
the way of enlightenment; without becoming lazy, they carry out the 
practices of enlightening beings, unwearied, without fear or apprehen- 
sion or anxiety; not giving up this great undertaking, seeking omniscience 
steadfastly, not retreating, ultimately attaining unexcelled, complete per- 
fect enlightenment: this is their first definitive mark. 

“Great enlightening beings, seeing that there are sentient beings who 
are foolish and deluded to the point of madness, reviling, attacking, and 
injuring one another by words and weapons, do not abandon the atti- 
tude of an enlightening being because of these scenes; they just forbear 
with tolerance and gentility, concentrate on cultivating the way of en- 
lightenment, abide in the supreme Path, and enter the state of detach- 
ment. This is their second definitive mark. 

“When great enlightening beings hear explanation of the most pro- 
found teaching of buddhas relating to omniscience, they are able by their 
own knowledge to deeply believe and accept it, to understand and enter 
into it. This is their third definitive mark. 

“Great enlightening beings also think, ‘Having made the profound 
determination to seek omniscience, I shall become a buddha and attain 
supreme, complete perfect enlightenment. All sentient beings are flowing 
in the whirl of mundane conditions, suffering immeasurable pains — I 
should also get them to set their minds on enlightenment, to believe and 
delight in it, and to cultivate it diligently and steadfastly without regres- 
sing. This is their fourth definitive mark. 

“Great enlightening beings know the knowledge of buddhas is bound- 
less and do not try to assess it in limited terms. Enlightening beings, 
having heard of the boundlessness of buddhas’ knowledge from in- 
numerable buddhas, are able not to make limited assessments. Everything 
written or said in all worlds has limitations and cannot comprehend the 
knowledge of buddhas. This is the fifth definitive mark. 

“In regard to unexcelled, complete perfect enlightenment, great en- 
lightening beings have supreme desire, profound desire, vast desire, great 
desire, complex desire, insuperable desire, unsurpassed desire, steadfast 
desire, desire that cannot be destroyed by any demons or false teachers or 
their cohorts, unyielding desire to seek omniscience. Enlightening beings, 
dwelling in such desire, ultimately never turn back from supreme enlight- 
enment. This is their sixth definitive mark. 

“Great enlightening beings carry out enlightening actions without con- 
cern for their own bodies or lives. No one can discourage or frustrate 



1046 


The Flower Ornament Scripture 


them, because they proceed with determination toward all-knowledge, 
because the essence of omniscience is always apparent to them, and because 
they have the light of knowledge of all buddhas. They never give up on 
the enlightenment of buddhas and never abandon the wise. This is their 
seventh definitive mark. 

“When great enlightening beings see good men and women aiming 
for the Great Vehicle of universal enlightenment, they foster the growth 
of their determination to seek buddhahood, cause them to stabilize all 
foundations of goodness, to internalize the determination for omni- 
science, and never to turn back from the quest for supreme enlighten- 
ment. This is their eighth definitive mark. 

“Great enlightening beings cause all sentient beings to achieve an im- 
partial mind, and induce them to cultivate the path of universal knowl- 
edge. They explain the truth to sentient beings compassionately and 
cause them never to turn back on the Path of enlightenment. This is their 
ninth definitive mark. 

“Great enlightening beings have the same foundations of goodness as 
all buddhas; they perpetuate the seed of buddhahood and ultimately 
reach omniscient knowledge. This is their tenth definitive mark. 

“These are the ten definitive marks of enlightening beings; by these 
they can quickly achieve supreme perfect enlightenment and become 
endowed with the mark of buddhas’ unexcelled knowledge of all truths. 

“Great enlightening beings have ten illuminations of knowledge: the 
illumination of knowledge of certain attainment of supreme perfect 
enlightenment; the illumination of knowledge seeing all buddhas; the 
illumination of knowledge seeing all sentient beings dying in one place 
and being born in another; the illumination of knowledge understanding 
the doctrines of all scriptures; the illumination of knowledge developing 
the determination for enlightenment through association with the wise 
and accumulation of roots of goodness; the illumination of knowledge 
showing all buddhas; the illumination of knowledge teaching all sentient 
beings so they may abide in the state of enlightenment; the illumination 
of knowledge expounding inconceivable great means of access to truth; 
the illumination of knowledge skillfully comprehending the spiritual 
powers of all buddhas; the illumination of knowledge fulfilling all tran- 
scendent ways. Based on these, enlightening beings can attain the illumi- 
nation of supreme knowledge of all buddhas. 

“Great enlightening beings have ten peerless states, which no listeners 
or individual illuminates can equal. Though great enlightening beings 
see absolute truth, they do not grasp it as their realization, because all 
their vows are not yet fulfilled; this is their first peerless state. Great 
enlightening beings plant all roots of goodness, equal to all realities, yet 
do not have the slightest attachment to them; this is their second peerless 
state. Great enlightening beings, cultivating the practices of enlightening 
beings, know they are like phantoms because all things are still and void, 
yet they have no doubt about the way of buddhahood; this is their third 



Detachment from the World 


1047 


peerless state. Great enlightening beings, though free from the false ideas 
of the world, still are able to focus their attention and carry out the deeds 
of enlightening beings for innumerable eons, fulfill their great under- 
takings, and never give rise to a feeling of weariness therein; this is'their 
fourth peerless state. Great enlightening beings do not grasp anything, 
because the essence of all things is void, yet they do not experience 
nirvana, because the path of omniscience is not yet fulfilled; this is their 
fifth peerless state. Great enlightening beings know that all periods of 
time are not really periods of time, yet they enumerate periods of time; 
this is their sixth peerless state. Great enlightening beings know nothing 
creates anything, yet they do not give up making the way in search of 
buddhahood; this is their seventh peerless state. Great enlightening beings 
know that the realms of desire, form, and formlessness are only mind 
and that past, present, and future are only mind, yet they know perfectly 
well that mind has no measure and no bounds; this is their eighth peerless 
state. Great enlightening beings carry out enlightening actions for untold 
eons for sentient beings one and all, wishing to settle them in the state of 
omniscience, and yet they never tire or get fed up; this is their ninth 
peerless state. Great enlightening beings, though their cultivation of 
practice is completely fulfilled, still do not realize enlightenment, because 
they reflect, ‘What I do is basically for sentient beings, so I should remain 
in birth-and-death and help them by expedient means, to settle them on 
the supreme path of enlightenment.’ This is their tenth peerless state. 
Based on these ten peerless states, enlightening beings can attain the peer- 
less state of supremely great knowledge and all qualities of buddhahood. 

“Great enlightening beings have ten kinds of indomitable attitude. 
They think, ‘I should conquer all celestial demons and their cohorts.’ 
This is their first indomitable attitude. They also think, ‘I should destroy 
all false teachings.’ This is their second indomitable attitude. They also 
think, ‘I should open sentient beings’ minds and edify them with good 
words, making them all happy.’ This is their third indomitable attitude. 
They also think, ‘I should fulfill all transcendent practices throughout the 
cosmos.’ This is their fourth indomitable attitude. They also think, ‘I 
should amass all virtues.’ This is their fifth indomitable attitude. They 
also think, ‘Supreme enlightenment is vast and hard to accomplish; I 
should cultivate practice to bring it to complete consummation.’ This is 
their sixth indomitable attitude. They also think, ‘I should teach and 
tame sentient beings with the supreme teaching and the supreme train- 
ing.’ This is their seventh indomitable attitude. They also think, ‘All 
worlds are variously different — 1 should attain enlightenment there in 
infinite bodies.’ This is their eighth indomitable attitude. They also 
think, ‘While I am cultivating the conduct of enlightening beings, if 
sentient beings should come and ask me for my hands, feet, ears, nose, 
blood, flesh, bones, marrow, spouse, children, elephant, horse, or royal 
status, I should be able to give them all up without a single thought of 
sorrow or regret, doing so only to benefit all sentient beings, not seeking 



1048 


The Flower Ornament Scripture 


resulting rewards, beginning with great compassion and ending with 
great kindness.’ This is their ninth indomitable attitude. They also think, 
‘All in past, present, and future — all buddhas, all Buddha teachings, all 
sentient beings, all lands, all worlds, all times, all realms of space, all 
realms of phenomena, all realms of verbal usage, all realms of tranquil 
nirvana — all these various things I should, by means of instantaneous 
discernment, know, be aware of, see, realize, cultivate, and detach from, 
and have no conceptions of them, being detached from conceptions, not 
having various notions, having no attributes, no object. They are neither 
existent nor nonexistent, not one, not dual. I should know all duality by 
knowledge of nonduality, know all forms by formless knowledge, know 
all discriminations by nondiscriminatory knowledge, know all differ- 
ences by knowledge of nondifference, know all distinctions by non- 
differentiating knowledge, know all worlds by nonworldly knowledge, 
know all times by timeless knowledge, know all sentient beings by 
knowledge of nonexistence of sentient beings, know all attachments by 
unattached knowledge, know all abodes by nonabiding knowledge, 
know all defilements by undefiled knowledge, know all ends by endless 
knowledge, appear physically in all worlds by ultimate knowledge of the 
realm of reality, make untold statements by speechless knowledge, enter 
absence of intrinsic nature by knowledge of one intrinsic nature, mani- 
fest various realms by knowledge of one realm, know all things are 
inexplicable yet manifest free speech, realize the stage of omniscience, 
and manifest great spiritual powers and displays in all worlds in order to 
teach and tame all sentient beings.’ This is their tenth indomitable atti- 
tude. Based on these ten indomitable attitudes, enlightening beings can 
attain the supreme quality of indomitability of buddhas. 

“Great enlightening beings have ten kinds of mind outstanding like a 
mountain. They attentively cultivate the means of omniscience; this is 
the first. They always observe that the fundamental nature of all things is 
empty and ungraspable; this is the second. They vow to carry out the 
acts of enlightening beings over measureless eons and cultivate all pure 
qualities, and by living according to all good and pure principles, see and 
know the boundless wisdom of the buddhas; this is the third. In quest of 
all aspects of buddhahood, they serve all wise teachers impartially, with- 
out seeking anything else, with no ambition to steal the Teaching; with 
nothing but respect, they are never willful; they are able to give up 
everything they have, this is the fourth. If anyone reviles and slanders 
them, beats or wounds them, or even kills them, they can accept it all 
and do not become disturbed or hostile, and do not give up their uni- 
versal vow of great compassion — indeed, they continually make it grow 
even more because they are truly emancipated from all things, have 
perfected relinquishment, realize the truth of all buddhas, and have 
mastered forbearance and gentility; this is the fifth. Great enlightening 
beings develop overmastering great virtues — virtue overmastering 
celestials, virtue overmastering humans, virtue overmastering form, 



Detachment from the World 


1049 


virtue overmastering power, virtue overmastering dependents, virtue 
overmastering desire, virtue overmastering kingship, virtue overmaster- 
ing sovereignty, virtue overmastering felicity, virtue overmastering 
intelligence — yet though they perfect such virtues, they are never at- 
tached to them: that is, they do not cling to enjoyment, desire, wealth, or 
followers; they only profoundly delight in truth, go according to truth, 
live according to truth, start out according to truth, end up according to 
truth, take truth for their reliance, take truth for their salvation, take 
truth for their refuge, take truth for their home. They guard the truth, 
love the truth, seek the truth, and ponder the truth. While great enlight- 
ening beings experience all kinds of delights of truth, they always avoid 
all manias, because in the past they determined to enable all sentient 
beings to get rid of all manias forever and abide in the realm of buddhas. 
This is their sixth outstanding mind. Great enlightening beings have 
already practiced the way of enlightening beings diligently for immea- 
surable eons in quest of unexcelled, complete perfect enlightenment, yet 
they still think of themselves as just having set their hearts on enlighten- 
ment and carry out the acts of enlightening beings, without fright or 
fear. Though they are able to attain unexcelled complete perfect enlight- 
enment in an instant, yet for the sake of sentient beings they carry out 
enlightening practices ceaselessly for measureless eons. This is their 
seventh outstanding mind. Great enlightening beings know all sentient 
beings are by nature not harmonious or good and are difficult to har- 
monize, difficult to liberate, are heedless and ungrateful; therefore, en- 
lightening beings make great vows for their sake, wishing to enable 
them to attain mental and intellectual freedom and autonomy, to be 
unhindered in their actions, to give up evil thoughts, and not to afflict 
others. This is their eighth outstanding mind. Great enlightening beings 
also think, ‘Nobody makes me aspire to enlightenment, and I do not 
wait for others to help me cultivate practice. I aspire to enlightenment of 
my own accord, accumulate the qualities of enlightenment, and am 
determined to work on my own, traveling the path of enlightening 
beings forever, and accomplish unexcelled, complete perfect enlighten- 
ment. For this reason I now cultivate the practice of enlightening beings; 
I should purify my own mind and also purify others’ minds, I should 
know my own sphere and also know the spheres of others; I should be 
equal in perspective to the buddhas of all times.’ This is their ninth out- 
standing mind. Great enlightening beings perform this contemplation: 
‘There is not a single thing that cultivates the practice of enlightening 
beings, not a single thing that fulfills the practice of enlightening beings, 
not a single thing that teaches and tames all sentient beings, not a single 
thing that honors all buddhas, not a single thing that has been or will be 
or is ever attained or explained in complete enlightenment.’ The teacher 
and the teaching are both ungraspable, yet they do not abandon unex- 
celled, complete perfect enlightenment. Why? Because enlightening 
beings search out all things and find they cannot be grasped — this is how 



1050 


The Flower Ornament Scripture 


they develop supreme perfect enlightenment. Therefore, although they 
do not obtain anything, yet they diligently cultivate dominant good 
actions and pure curative measures, so that their knowledge and wisdom 
develop fully, growing moment by moment to total repletion. They are 
not frightened by emptiness and do not think, ‘If all things are null, what 
is the sense of seeking the Path of supreme enlightenment?’ This is their 
tenth outstanding mind. These are enlightening beings’ ten mountainlikc 
outstanding minds directed toward unexcelled, complete perfect en- 
lightenment, based on which enlightening beings can attain the mountain- 
like outstanding mind of supremely great knowledge of buddhas. 

“Great enlightening beings have ten kinds of oceanic knowledge en- 
tering into unexcelled, complete perfect enlightenment. They penetrate 
all realms of sentient beings — this is their first oceanic knowledge. They 
penetrate all worlds without giving rise to arbitrary discriminations — 
this is their second oceanic knowledge. They know all realms of space 
are measureless and immaterial, and enter the network of all different 
worlds in the ten directions — this is their third oceanic knowledge. 
Great enlightening beings skillfully penetrate phenomena — they pene- 
trate their fluidity, nonannihilation, noneternity, infinity, nonbirth, non- 
destruction, and totality, because they know them all — this is their fourth 
oceanic knowledge. Great enlightening beings know the roots of good- 
ness accumulated by the buddhas, enlightening beings, listeners, indi- 
vidual illuminates, and all ordinary people, of the past, present, and 
future, the roots of goodness they have accumulated, do accumulate, and 
will accumulate, the roots of goodness already accomplished, now being 
accomplished, and to be accomplished by the buddhas of all times in 
perfect enlightenment, and the roots of goodness in the teaching and 
civilizing of all sentient beings by the buddhas of all times — knowing all 
these, they believe in them, approve of them, aspire to them, and culti- 
vate them tirelessly; this is their fifth oceanic knowledge. Moment to 
moment great enlightening beings enter untold eons of the past and 
know how many buddhas appeared in each eon, no matter how un- 
speakably many they were, and know their congregations, their teaching 
and training methods, the life spans of all the sentient beings, and how 
long their doctrine lasted — all this they see clearly, in each and every 
eon. They also know if there were sentient beings who planted roots of 
goodness for enlightenment in ages when there were no buddhas. They 
also know if there are any sentient beings who will get to see buddhas in 
the future when their roots of goodness ripen. In this way they tirelessly 
examine untold eons of the past. This is their sixth oceanic knowledge. 
Great enlightening beings penetrate the ages of the future, examine and 
distinguish all ages, measureless, boundless, and know what ages will 
have buddhas and what ages will not, how many buddhas will appear in 
what ages, what the names of each buddha will be, what worlds they 
will live in, what the names of those worlds will be, how many sentient 
beings they will liberate, and how long they will live — they observe in 



Detachment from the World 


1051 


this way throughout the future, knowing all endlessly, tirelessly; this is 
their seventh oceanic knowledge. Great enlightening beings enter the 
present, observe and reflect, and moment after moment see boundless 
kinds of worlds in the ten directions, each having buddhas who have 
attained, are attaining, and will attain supreme enlightenment, as they go 
to the site of enlightenment, sit under the tree of enlightenment, conquer 
the demons, attain unexcelled, complete perfect enlightenment, get up 
and go into the city, ascend to the heavens, expound the subtle truth, 
turn the great wheel of teaching, manifest spiritual powers, tame sentient 
beings, and finally hand on the teaching of complete enlightenment, give 
up their lives, and enter final nirvana; after they have entered nirvana, 
their teachings are collected to preserve them in the world; the buddhas’ 
monuments are adorned and honored in various ways. The enlightening 
beings also see the sentient beings in those worlds encounter the buddhas’ 
teachings, accept and preserve and repeat them, remember and ponder 
them, and increase in wisdom and understanding. They extend such 
observations throughout the ten directions and have no misunderstand- 
ings about the buddhas’ teachings. Why? Because great enlightening 
beings know the buddhas are all like dreams, yet they go to all buddhas 
and honor them. At such times enlightening beings do not cling to their 
own bodies, they do not cling to the buddhas, they do not cling to the 
world, they do not cling to the congregation, they do not cling to the 
preaching, they do not cling to the age; yet they see the buddhas and 
hear the teachings, observe the world and enter into all ages tirelessly. 
This is their eighth oceanic knowledge. Great enlightening beings honor 
countless buddhas in each age, for untold eons, appearing to die in one 
place and be born in another; they honor the buddhas, as well as the 
enlightening beings and disciples in their congregations, with all kinds of 
transmundane offerings. After the buddhas pass away, they honor their 
relics with unsurpassed offerings and also extensively practice charity, 
satisfying sentient beings. With an inconceivable mind, a mind not seek- 
ing reward, with ultimate determination, determination to provide 
benefit, great enlightening beings, for the sake of supreme complete 
perfect enlightenment, honor the buddhas, benefit sentient beings, pre- 
serve the true teaching, and reveal and expound it, for untold eons. This 
is their ninth oceanic knowledge. Great enlightening beings whole- 
heartedly seek, from all buddhas, from all enlightening beings, from all 
teachers of truth, the principles expounded by enlightening beings, the 
principles studied by enlightening beings, the principles taught by en- 
lightening beings, the principles practiced by enlightening beings, the 
methods of purification of enlightening beings, the methods of develop- 
ment of enlightening beings, the methods of training of enlightening 
beings, the methods of equanimity of enlightening beings, the methods 
of emancipation of enlightening beings, and enlightening beings’ methods 
of total mental command. Having obtained these teachings, they absorb 
and retain them, read and repeat them, analyze and explain them, never 



1052 


The Flower Ornament Scripture 


tiring of this, causing countless sentient beings to develop an awareness 
of the Buddha teachings that corresponds to omniscience, to penetrate 
the characteristics of reality, and to attain nonregression in respect to 
unexcelled, complete perfect enlightenment. Enlightening beings con- 
tinue this way tirelessly for untold eons; this is their tenth oceanic knowl- 
edge. These are the ten oceanic knowledges by which great enlightening 
beings enter unexcelled, complete perfect enlightenment; based on these, 
enlightening beings can attain the ocean of supreme knowledge of 
buddhas. 

“Great enlightening beings have ten kinds of jewel-like state in 
unexcelled complete perfect enlightenment. They go to the buddhas in 
countless worlds, behold them, pay obeisance to them, serve them and 
honor them with offerings; this is their first jewel-like state. They listen 
to true teaching from inconceivably many buddhas, absorb it and re- 
member it, analyze and ponder it, increasing in awareness and wisdom, 
carrying this out everywhere; this is their second jewel-like state. 

“They disappear from this land and appear to be born elsewhere, yet 
have no confusion about the Buddha teaching; this is their third jewel- 
like state. They know how to elicit all principles from one principle and 
are able to analyze and expalin each of them, because the various mean- 
ings of all principles are ultimately all one meaning; this is their fourth 
jewel-like state. 

“They know how to reject afflictions, how to stop afflictions, how to 
prevent afflictions, and how to extirpate afflictions; they cultivate the 
practices of enlightening beings, do not experience absolute truth but 
ultimately arrive at the further shore of ultimate truth; with expedient 
skill they learn well what is to be learned and cause their past vows to 
reach fulfillment, without physical fatigue. This is their fifth jewel-like 
state. 

“They know that all the objects of mental discriminations of enlight- 
ening beings have no location, yet they still say there are various loca- 
tions; though they have no discrimination and do not create anything, 
yet because they want to tame all sentient beings they do cultivate 
practices and do act. This is their sixth jewel-like state. They know all 
things are of one and the same essence, which is no essence, no variety, no 
infinity, no calculability, no measurability, no form, no characteristics — 
whether one or many, all are ungraspable: yet they know for certain 
what the norms of buddhas, enlightening beings, individual illuminates, 
hearers, and ordinary people are, what things are good and what are not 
good, what is mundane and what is supramundane, what is in error and 
what is without error, what is contaminated and what is uncontaminated, 
what is compounded and what is uncompounded. This is their seventh 
jewel-like state. 

“Great enlightening beings find that ‘Buddha’ cannot be grasped, 
‘enlightening beings’ cannot be grasped, ‘phenomena’ cannot be grasped, 
and ‘sentient beings’ cannot be grasped; yet they do not give up the vow 
to tame sentient beings and enable them to attain true enlightenment. 



Detachment from the World 


1053 


Why? Great enlightening beings are skillful observers, and know the 
mentalities of all sentient beings, and know the perspectives of all sen- 
tient beings, and guide them accordingly, so that they can attain nirvana; 
they practice the deeds of enlightening beings zealously in order to fulfill 
their vow to enlighten sentient beings. This is their eighth jewel-like 
state. 

“Great enlightening beings know that tactful instruction, manifesta- 
tion of nirvana, and all means of liberating sentient beings are construed 
by mind and thought, and are not aberrant or false. Why? Enlightening 
beings realize that all things are equal in all times; they do not move 
from Thusness, yet do not abide in ultimate truth; they do not see that 
there are any sentient beings who ever have received, will receive, or do 
receive teaching, and they know in themselves they have nothing to 
practice, there being nothing at all born or perishing that can be grasped; 
yet they cause their vows not to be in vain by means of all things. This is 
their ninth jewel-like state. 

“Great enlightening beings hear from countless buddhas predictions 
of future buddhas, each with different names, living in different ages; 
they listen to this for untold eons and, having heard, cultivate practice, 
not startled or frightened, not lost or confused, because they know the 
knowledge of buddhas is inconceivable, because the predictions of the 
buddhas have no ambiguity in their words, because of the extraordinary 
power of their own active commitment, and because they foster perfect 
enlightenment in all who are capable of being taught, fulfilling all their 
vows, equal in extent to the cosmos. This is their tenth jewel-like state. 
Based on these ten jewel-like states in unexcelled, complete perfect en- 
lightenment, enlightening beings attain the jewel of supreme great 
knowledge and wisdom of buddhas. 

“Great enlightening beings generate ten kinds of adamantine mind of 
commitment to universal enlightenment. They think, ‘All truths are 
boundless, inexhaustible; I should realize them thoroughly by means of 
knowledge comprehending past, present, and future.’ This is their first 
adamantine commitment to universal enlightenment. 

“They also think, ‘There are infinite sentient beings even on a point 
the size of a hairtip, to say nothing of in all universes — I should calm 
them and liberate them by means of unexcelled nirvana.’ This is their 
second adamantine commitment to universal enlightenment. 

“They also think, ‘The worlds of the ten directions are measureless, 
boundless, limitless, inexhaustible: I should adorn them all with the finest 
adornments of the buddha-lands, with all the adornments being truly 
real.’ This is their third adamantine commitment to universal enlight- 
enment. 

“They also think, ‘Sentient beings are measureless, boundless, limit- 
less, inexhaustible: I should dedicate all roots of goodness to them and 
illumine them with the light of unexcelled knowledge.’ This is their 
fourth adamantine commitment to universal enlightenment. 

“They also think, ‘The buddhas are infinite, boundless, unlimited, 



1054 


The Flower Ornament Scripture 


inexhaustible: I should dedicate the roots of goodness I plant to offer to 
them, causing those roots of goodness to reach everywhere, with no 
lack; after that I will attain unexcelled complete perfect enlightenment.’ 
This is their fifth adamantine commitment to universal enlightenment. 

“Seeing all buddhas and hearing their teachings, great enlightening 
beings become very joyful: not attached to their own bodies or to the 
bodies of buddhas, they understand the body of a buddha is not real or 
unreal, not existent or nonexistent, not of a particular nature, not with- 
out nature, not material, not immaterial, not form, not formless, not 
born, not extinct, really without existence yet not destroying existence. 
Why? Because it cannot be grasped through any nature or characteristic 
at all. This is their sixth adamantine commitment to universal enlighten- 
ment. 

“If anyone should revile or beat enlightening beings, cut off their 
hands or feet, gouge out their eyes, or even cut off their heads, they are 
able to bear it all and never become angry or vicious as a result of this. 
They cultivate the practices of enlightening beings for countless eons, 
taking care of sentient beings, never abandoning them. Why? Because 
enlightening beings have already observed all things to be nondual, and 
their minds are undisturbed. They can give up their own bodies and 
endure those pains. This is their seventh adamantine commitment to 
universal enlightenment. 

“Great enlightening beings also think, ‘The ages of the future are 
infinite, boundless, limitless, inexhaustible: I should travel the path of 
enlightening beings throughout those ages in one world, teaching sen- 
tient beings, and do the same in all worlds in the space of the cosmos, 
without fright or fear. Why? Because this is the way the path of enlight- 
ening beings should be in principle, cultivated for the sake of all sentient 
beings.’ This is their eighth adamantine commitment to universal 
enlightenment. 

“Great enlightening beings also think, ‘Unexcelled, complete perfect 
enlightenment is based on the mind — if the mind is pure and clear, one 
can fulfill all roots of goodness and will surely attain freedom in enlight- 
enment. If I wish to attain supreme consummate enlightenment, I can do 
so at will; if I wish to annihilate all grasping of objects, I can do that 
too — yet I do not annihilate, because I want to reach the ultimate end of 
the enlightenment of the buddhas. And I also do not immediately realize 
supreme enlightenment, in order to fulfill my original vow to carry out 
the practice of enlightening beings through all worlds and enlighten 
sentient beings.’ This is their ninth adamantine commitment to universal 
enlightenment. 

“Great enlightening beings know Buddha is ungraspable, enlighten- 
ment is ungraspable, enlightening beings are ungraspable, all things are 
ungraspable, sentient beings are ungraspable, the mind is ungraspable, 
action is ungraspable, the past is ungraspable, the future is ungraspable, 
the present is ungraspable, all worlds are ungraspable, and the created 



Detachment from the World 


1055 


and uncreated are ungraspable: thus enlightening beings dwell in quies- 
cence, profundity, silent extinction, noncontention, speechlessness, non- 
duality, incomparability, essence, truth, liberation, nirvana, and ultimate 
reality, yet do not give up any of their great vows, do not give up the 
will for omniscience, do not give up the deeds of enlightening beings, do 
not give up teaching sentient beings, do not give up the transcendent 
ways, do not give up taming sentient beings, do not give up serving 
buddhas, do not give up explaining truths, do not give up adorning the 
world. Why? Because great enlightening beings have made great vows. 
Though they comprehend the characteristics of all things, their great 
kindness and compassion increase, and they cultivate measureless virtues. 
Their minds do not abandon sentient beings, because while things have 
no absolute existence, the ignorant do not realize this, so enlightening 
beings are committed to enlightening them so that they clearly compre- 
hend the nature of things. Why? All buddhas rest peacefully in quies- 
cence, yet by great compassion they teach in the world ceaselessly — 
reflecting on this, enlightening beings do not abandon sentient beings. 
Also, they will not abandon great compassion because they have already 
developed great commitment and have vowed to certainly benefit all 
sentient beings, to accumulate all roots of goodness, to persist in appro- 
priate dedication, to develop profound wisdom, to accommodate all 
sentient beings, to be impartial toward all sentient beings; they speak 
truthfully, without falsehood, vow to give all sentient beings the su- 
premely great teaching, and vow to perpetuate the lineage of buddhas — 
as long as all sentient beings are not yet liberated, are not yet enlightened, 
and have not yet realized buddhahood, the enlightening beings’ great 
undertaking is not completed and they will not give up great compassion. 
This is their tenth adamantine commitment to universal enlightenment. 

“These are the ten adamantine commitments of enlightening beings 
to universal enlightenment: based on these they can attain the indrestruc- 
tible supreme spiritual knowledge of buddhas. 

“Great enlightening beings have ten great undertakings. They think, 
‘I should serve and honor all buddhas.’ This is their first great under- 
taking. They also think, ‘After the final extinction of all buddhas, I 
should adorn monuments of the buddhas, offering all kinds of flowers, 
garlands, incenses, perfumes, aromatic powders, cloths, parasols, pen- 
nants, and banners, and take up and preserve the true teachings of the 
buddhas.’ This is their third great undertaking. They also think, ‘I should 
teach and tame all sentient beings so that they may realize supreme 
perfect enlightenment.’ This is their fourth great undertaking. They also 
think, ‘I should adorn all worlds with the supreme adornments of the 
buddha-lands.’ This is their fifth great undertaking. They also think, ‘I 
should develop great compassion and tirelessly carry out the acts of 
enlightening beings forever in all worlds for the sake of sentient beings, 
one and all, so that they may all attain the unsurpassed enlightenment of 
buddhas.’ This is their sixth great undertaking. They also think, ‘The 



1056 


The Flower Ornament Scripture 


buddhas are infinite: I should spend inconceivable eons with each and 
every buddha, honoring them and making offerings.’ This is their seventh 
great undertaking. They also think, ‘After the passing away of the bud- 
dhas, I should set up a precious monument for the relics of each one, 
those monuments to be as high and wide as untold worlds; I should also 
make effigies of buddhas in the same way, and present all kinds of 
precious banners and pennants, canopies, fragrances, flowers, and robes 
for inconceivable eons without a thought of weariness, in order to fulfill 
the teachings of buddhas, in order to honor the buddhas, in order to 
edify sentient beings, in order to preserve the true teaching, and in order 
to reveal and expound the teaching.’ This is their eighth great under- 
taking. Great enlightening beings also think, ‘By these roots of goodness 
I should accomplish unexcelled enlightenment, gain entry into the state 
of all buddhas, and be equal in essence to all buddhas.’ This is their ninth 
great undertaking. Great enlightening beings also think, ‘Once I have 
attained true awakening, I should expound the truth in all worlds for 
untold eons, and show inconceivable autonomous spiritual powers, 
without weariness of body, speech, or mind, and without deviating from 
the truth, because of being supported by the power of Buddha, because 
of diligently carrying out great vows for the sake of all sentient beings, 
because of great benevolence being foremost, because of great compas- 
sion being ultimate, because of having arrived at the formless truth, 
because of abiding by true speech, because of realizing that all things are 
silent and void, because of realizing that all sentient beings are ungrasp- 
able and yet not contradicting the doings of action, because of being the 
same one substance as the buddhas of past, present, and future, because of 
pervading the cosmos and space, because of realizing that all things are 
signless, because of attaining birthlessness and deathlessness, because of 
embodying all qualities of buddhahood, ceaselessly taming sentient 
beings and carrying out buddha-work by the power of great vows.’ This 
is their tenth great undertaking. Based on these ten great undertakings, 
enlightening beings persist in the acts of enlightening beings and are 
imbued with the supremely great knowledge of buddhas. 

“Great enlightening beings have ten ultimate great tasks: to honor 
and provide for all buddhas; to be able to save all the sentient beings they 
think of; to single-mindedly seek all facets of buddhahood; to accumul- 
ate all roots of goodness; to contemplate all Buddha teachings; to fulfill 
all vows; to accomplish all enlightening practices; to serve all genuine 
teachers; to visit the buddhas in all worlds; and to hear and remember the 
true teachings of all buddhas. Based on these, enlightening beings can 
accomplish the ultimate great task of the knowledge of unexcelled com- 
plete perfect enlightenment. 

“Great enlightening beings have ten kinds of indestructible faith: they 
have indestructible faith in all buddhas, in all buddhas’ teachings, in all 
wise and holy mendicants, in all enlightening beings, in all genuine 
teachers, in all sentient beings, in all great vows of enlightening beings. 



Detachment from the World 


105 7 


in all practices of enlightening beings, in honoring and serving all bud- 
dhas, in the skillful mystic techniques of enlightening beings, and in 
teaching and taming all sentient beings. Based on these, enlightening 
beings can attain the supreme indestructible faith of great knowledge of 
buddhas. 

“Great enlightening beings have ten ways of receiving the predictions 
of enlightenment: having extremely profound inner understanding; 
being able to develop the roots of goodness of enlightening beings as 
appropriate; cultivating extensive great practices; open receiving of the 
prediction; occult receiving of the prediction; realizing enlightenment 
by their own minds; accomplishing tolerance; teaching and taming sen- 
tient beings; comprehending the number of all ages; and mastery of all 
practices of enlightening beings. By these, enlightening beings can receive 
the prediction of enlightenment from all buddhas. 

“Great enlightening beings have ten kinds of dedication of roots of 
goodness, by which they can dedicate all roots of goodness. They dedi- 
cate their roots of goodness to be the same as the enlightened guides in 
terms of vows, mind, action, faculties, impartiality, mindfulness, purity, 
state, fulfillment, and incorruptibility; they dedicate their roots of good- 
ness to develop in this way and none other. Based on this, they attain 
supreme dedication of roots of goodness. 

“Great enlightening beings have ten kinds of attainment of wisdom: 
giving freely; deeply understanding all Buddha teachings; entering the 
boundless knowledge of buddhas; being able to cut off doubts in all 
dialogues; penetrating the doctrines of the wise; deeply understanding 
the skillful use of words by the buddhas in all their teachings; deeply 
understanding how planting a few roots of goodness in the company of 
buddhas will enable one to fulfill all pure qualities and attain the infinite 
knowledge of buddhas; accomplishing the inconceivable states of en- 
lightening beings; being able to visit untold buddha-lands in one moment 
of thought; and awakening to the enlightenment of all buddhas, entering 
all realms of reality, hearing and holding the teachings expounded by all 
buddhas, and deeply penetrating the variously arrayed sayings of all 
buddhas. Based on these, enlightening beings can attain the supreme 
realizational knowledge of all buddhas. 

“Great enlightening beings have ten kinds of development of a bound- 
lessly vast mind: development in the company of all buddhas; observing 
the realms of all sentient beings; observing all lands, all worlds, all 
phenomena; observing all things as being like space; observing the ex- 
tensive great practices of all enlightening beings; correctly remembering 
all buddhas of past, present, and future; observing the results of innumer- 
able actions; purifying all buddha-lands; entering the great congrega- 
tions of all buddhas; investigating the subtle pronouncements of all 
buddhas. Based on these, enlightening beings can attain the boundlessly 
vast ocean of knowledge of all Buddha teachings. 

“Great enlightening beings have ten kinds of hidden treasury: they 



1058 


The Flower Ornament Scripture 


know all things are a treasury producing virtuous practices; they know 
all things are a treasury of right thought; they know all things are a 
treasury of illumination of mental control; they know all things are a 
treasury of intellectual powers and exposition; they know all things are a 
treasury of inexpressible accurate awareness of truth; they know all 
buddhas’ autonomous spiritual powers are a treasury of observation of 
revelations; they know all things are a treasury of skillfully developing 
impartiality; they know all things arc a treasury of constant vision of all 
buddhas; they know all inconceivable eons are a mine of realization that 
all exist like illusions; they know all buddhas and enlightening beings are 
treasuries producing joy and pure faith. Based on these, enlightening 
beings can attain the treasury of truth of supreme knowledge of buddhas, 
and can tame all sentient beings. 

“Great enlightening beings have ten kinds of rules of behavior: they 
should not slander any enlightening teachings; their faith in the buddhas 
should be indestructible; they should honor and respect all enlightening 
beings; they should never give up their friendship with wise people; they 
should not think of those who seek individual salvation; they should 
avoid all regression on the Path of enlightening beings; they should not 
give rise to any malice toward sentient beings; they should cultivate all 
roots of goodness to perfection; they should be able to conquer all 
demons; they should fulfill all the ways of transcendence. Based on these, 
enlightening beings can attain the supreme discipline of great knowledge. 

“Great enlightening beings have ten kinds of control: control of life, 
being able to remain alive for untold eons; control of mind, their intel- 
lect being able to enter countless concentrations; control of facilities, 
being able to array all worlds with infinite embellishments; control of 
action, being able to experience consequences at any time; control of 
birth, being able to manifest birth in all worlds; control of understand- 
ing, being able to see Buddha filling all worlds; control of will, being 
able to achieve true awakening in any lands whenever desired; control of 
spiritual powers, showing all kinds of great mystical displays; control ot 
doctrine, revealing boundless gateways to truth; control of knowledge, 
in each moment of thought manifesting the ten powers and fearlessnesses 
of buddhas, attaining true enlightenment. Based on these ten controls, 
enlightening beings can attain mastery of enlightenment, fulfilling the 
transcendence, knowledge, and spiritual power of all buddhas. 

“Great enlightening beings have ten kinds of unimpeded functions: 
unimpeded functions relating to sentient beings, lands, phenomena and 
principles, bodies, vows, realms, knowledge, spiritual capacities, miracles, 
and powers. What are their unimpeded functions relating to sentient 
beings and so on? 

“Great enlightening beings have ten kinds of unimpeded functions 
relating to sentient beings: knowing that all sentient beings are void of 
being; knowing that all sentient beings are only upheld by thought; 
explaining the truth to all sentient beings in a manner appropriate to the 
time; magically producing the appearance of all realms of sentient beings; 



Detachment from the World 


1059 


placing all sentient beings inside a pore without crowding; showing all 
sentient beings other worlds; manifesting the bodies of the celestial beings 
Indra, Brahma, and the world guardians for all sentient beings; manifest- 
ing the calm behavior of buddhas’ disciples and individual illuminates for 
all sentient beings; manifesting the deeds of enlightening beings for all 
sentient beings; manifesting the buddhas’ physical embellishments, 
powers of omniscience, and attainment of enlightenment for all beings. 

“Great enlightening beings have ten kinds of unimpeded function 
relating to lands: making all lands one land; fitting all lands in a pore; 
knowing that the totality of lands is inexhaustible; filling all lands with 
one body sitting; showing all lands in one body; shaking all lands with- 
out frightening the beings there; arraying one land with the adornments 
of all lands; pervading all lands with one buddha and one congregation, 
showing sentient beings; showing all sentient beings the infinite differen- 
tiations of the network of lands filling the ten directions — all small lands, 
middle-sized lands, large lands, broad lands, deep lands, upright lands, 
inverted lands, sideways lands, straight lands. 

“Great enlightening beings have ten kinds of unimpeded function 
relating to phenomena and principles: they know that all phenomena are 
in one phenomenon and one phenomenon is in all phenomena, yet they 
do not contravene the understanding of sentient beings; they elicit all 
principles from transcendent wisdom, explain them to others, and en- 
lighten them all; they know all things are beyond words, yet they enable 
all sentient beings to understand them; they know all things are of one 
characteristic, yet they can expound infinite characteristics of things; 
they know all truths are beyond explanation, yet they explain boundless 
ways of access to truth; they can skillfully operate a pregnant symbol 
representing all truths, accommodating all things in one principle with- 
out contradiction, expounding it for untold eons without exhausting it; 
including all things in the teaching of enlightenment, they enable all 
sentient beings to gain understanding; they know all things have no 
boundaries; they know the ultimate nonobstruction of all things, like a 
network of illusions, with infinite differentiations, explaining this to 
sentient beings for infinite eons without exhausting it. 

“Great enlightening beings have ten kinds of unimpeded function 
relating to bodies: encompassing the bodies of all sentient beings in one’s 
own body; merging one’s own body into the bodies of all sentient 
beings; all buddha-bodies entering one buddha-body; one buddha-body 
entering all buddha-bodies; encompassing all lands in one’s own body; 
pervading all things of all times with one body, showing sentient beings; 
showing boundless bodies in one body entering concentration; in one 
body showing as many bodies as sentient beings attaining enlighten- 
ment; showing the body of one being in the bodies of all beings, show- 
ing the bodies of all beings in the body of one being; showing the body 
of reality in the bodies of all beings, showing the bodies of all beings in 
the body of reality. 

“Great enlightening beings have ten kinds of unimpeded function re- 



1060 


The Flower Ornament Scripture 


lating to vows: they make the vows of all enlightening beings their own 
vows; they manifest themselves attaining enlightenment by the power of 
the vow of attainment of enlightenment of all buddhas; they themselves 
attain supreme perfect enlightenment in accordance with the sentient 
beings they are teaching; they never end their great vows, throughout all 
eons, without bounds; detaching from the body of discriminating con- 
sciousness and not clinging to the body of knowledge, they manifest all 
bodies by free will; they give up their own bodies to fulfill the aspira- 
tions of others; they edify all sentient beings without giving up their 
great vows; they cultivate the deeds of enlightening beings in all ages, 
yet their great vows never end; they manifest the attainment of true 
enlightenment in a minute point, pervade all buddha-lands by the power 
of vowing, and show this to each and every sentient being in untold 
worlds; they explain a phrase of teaching, throughout all universes, 
raising great clouds of true teaching, flashing the lightning of liberation, 
booming the thunder of truth, showering the rain of elixir of immor- 
tality, fulfilling all sentient beings by the power of great vows. 

“Great enlightening beings have ten kinds of unimpeded functions 
relating to realms: they abide in the realm of reality without abandoning 
the realm of sentient beings; they abide in the realm of buddhas without 
abandoning the realm of demons; they abide in the realm of nirvana 
without abandoning the realm of birth and death; they enter the realm 
of omniscience without putting an end to the realm of the nature of 
enlightening beings; they abide in the realm of tranquillity and calm 
without abandoning the realm of distraction; they abide in the spacelike 
realm where there is no coming or going, no conceptualization, no 
form, no essence, and no verbalization, yet they do not abandon the 
realm of all sentient beings, conceptual representations; they dwell in the 
realm of occult powers and liberation, yet without abandoning the realm 
of specific locations; they enter the realm of ultimate nonexistence of 
sentient beings, yet do not give up teaching all sentient beings; they 
dwell in the realm of meditation, liberation, spiritual powers, and higher 
knowledges, quiet and peaceful, yet they manifest birth in all worlds; 
they dwell in the realm of realization of true enlightenment adorned by 
all the deeds of buddhas, yet they manifest the composed, tranquil com- 
portment of the personally liberated and individually illuminated. 

“Great enlightening beings have ten kinds of unimpeded function 
relating to knowledge: inexhaustible analytic powers; retention of all 
mnemonic concentration formulae; ability to know and explain with 
certainty the faculties of all sentient beings; instantly knowing, by un- 
hindered knowledge, the actions of the minds of all sentient beings; 
knowing all sentient beings' inclinations, propensities, habits, and afflic- 
tions, and giving them remedies in accordance with their ailments; in a 
single moment they are able to enter into the ten powers of buddhas; by 
unimpeded knowledge they are able to know all ages of past, present, 
and future and the sentient beings therein; moment to moment they 



Detachment from the World 


1061 


manifest the attainment of enlightenment, showing it to sentient beings 
endlessly; they know the actions of all sentient beings in the thoughts of 
one sentient being, understand the language of all sentient beings in the 
words of one sentient being. 

“Great enlightening beings have ten kinds of unimpeded function 
relating to spiritual capacities: they show the bodies of all worlds in one 
body; in the audience of one buddha they hear the teachings spoken in 
the assemblies of all buddhas; in the mind and thoughts of one sentient 
being they accomplish inexpressible, unsurpassed enlightenment and 
open the minds of all sentient beings; with one voice they manifest the 
different sounds of speech of all worlds and enable sentient beings each to 
attain understanding; in a single moment they show the various differ- 
ences in results of actions of all ages of the entire past, causing sentient 
beings all to know and see; they cause all worlds to be fully adorned; 
they penetrate all pasts, presents, and futures; they emanate the great 
light of truth and show the enlightenment of all buddhas and the acts and 
aspirations of sentient beings; they protect all living beings, saints, indi- 
vidual illuminates, enlightening beings, the ten powers of enlightenment 
they have, and the roots of goodness of enlightening beings. If enlight- 
ening beings attain these ten unimpeded functions, they can penetrate all 
Buddha teachings. 

“Great enlightening beings have ten kinds of unimpeded functions of 
miraculous abilities: they place untold worlds in one atom; they manifest 
all buddha-lands, equal to the cosmos, in a single atom; they place the 
water of all oceans in one pore and travel throughout the universe, 
without the sentient beings therein being disturbed; they contain untold 
worlds within their own bodies and manifest all spiritual powers; they tie 
up innumerable mountain chains with a single hair and carry them 
through all worlds, without frightening sentient beings; they make un- 
told ages one age and make one age untold ages, showing therein the 
differences of formation and disintegration, without scaring sentient 
beings; in all worlds they show various changes and devastations by 
floods, conflagrations, and gales, without troubling sentient beings; 
when such disasters arise, they can safeguard the necessities of life of all 
sentient beings in all worlds, not letting them be damaged or lost; they 
can hold inconceivably many worlds in one hand and toss them beyond 
untold worlds, without exciting fear in the sentient beings; they explain 
how all lands are the same as space, causing sentient beings all to gain 
understanding. 

“Great enlightening beings have ten kinds of unimpeded function of 
power: unimpeded function of power relating to sentient beings, teach- 
ing and taming them without abandoning them; of power relating to 
lands, manifesting untold adornments and arraying them; of power re- 
lating to phenomena, causing all bodies to enter the bodiless; of power 
relating to eons, cultivating practices unceasingly; of the power of en- 
lightenment, awakening those who are asleep; of the power of action, 



1062 


The Flower Ornament Scripture 


including all practices of enlightening beings; of the power of buddhas, 
liberating all sentient beings; teacherless power, spontaneously awakening 
to all truths; of the power of omniscience, attaining true enlightenment 
by omniscience; of the power of great compassion, not abandoning 
sentient beings. 

“These are called the ten unimpeded functions of enlightening beings; 
for those who attain them, being on the verge of attaining supreme 
perfect enlightenment or not attaining it is up to them and makes no 
difference — though they attain enlightenment, they still do not stop 
carrying out the deeds of enlightening beings. Why? Because great 
enlightening beings vow to enter infinite doors of unimpeded function 
and manifest them skillfully, as is appropriate. 

“Great enlightening beings have ten kinds of versatility: they make 
the body of sentient beings the body of lands, without destroying the 
body of sentient beings; they make the body of lands the body of 
sentient beings, without destroying the body of lands; in the body of 
Buddha they show the body of disciples and self-illumined ones, without 
diminishing the body of Buddha; in the body of disciples and self- 
illumined ones they show the body of Buddha, without augmenting the 
body of disciples and self-illumined ones; in the body of practices of 
enlightening beings they show the body of attainment of enlightenment, 
without cutting off the body of practices of enlightening beings; in the 
body of attainment of enlightenment they manifest cultivation of the 
body of practices of enlightening beings, without diminishing the body 
of attainment of enlightenment; they show the body of birth and death 
in the realm of nirvana, without clinging to birth and death; they show 
nirvana in the realm of birth and death, yet without finally entering 
nirvana; they enter into concentration, yet manifest all ordinary action, 
without relinquishing the correct reception of concentration; in the pre- 
sence of one buddha they hear and absorb the teaching, not moving 
physically yet by the power of concentration appearing physically in the 
audiences of untold buddhas, neither dividing their bodies nor rising 
from concentration, continuously hearing and absorbing the teachings, 
in this way moment to moment producing untold concentration-bodies 
in each concentration-body, going on this way, so that the ages of time 
may be exhausted but the concentration-bodies of enlightening beings 
are inexhaustible. Based on these ten kinds of versatility, enlightening 
beings can attain the versatility of great knowledge of buddhas. 

“Great enlightening beings have ten spheres: showing infinite ways of 
access to the realm of reality so that sentient beings can enter; showing 
the infinite wonderful arrays of all worlds, so that sentient beings can 
enter; traveling by projection to the realms of all sentient beings to 
enlighten them all by appropriate means; producing embodiments of 
enlightening beings from the body of Buddha, producing embodiment 
of Buddha from the body of an enlightening being; manifesting the 
world in the realm of space, manifesting the realm of space in the world; 



Detachment from the World 


1063 


manifesting the realm of nirvana in the realm of birth and death, mani- 
festing the realm of birth and death in the realm of nirvana; producing 
verbalizations of all Buddha teachings in the language of one sentient 
being; showing all bodies as one body, one body as all different bodies; 
filling all universes with one body; in one instant causing all sentient 
beings to rouse the will for enlightenment, each manifesting infinite 
bodies attaining enlightenment. These are the ten spheres of enlightening 
beings; if they abide in them, they will attain the supreme sphere of great 
knowledge of buddhas. 

“Great enlightening beings have ten kinds of power: the power of the 
profound mind, not getting mixed up in worldly feelings; the power of 
the overmastering profound mind, not giving up the ways of enlighten- 
ment; the power of means, consummating whatever they do; the power 
of knowledge, comprehending the activities of all minds; the power of 
vows, fulfilling all aspirations; the power of practice, continuing forever; 
the power of vehicles of liberation, able to produce all vehicles of liber- 
ation without abandoning the great universal vehicle; the power of 
miraculous transformations, showing all pure worlds and all buddhas 
appearing in the worlds in each pore; the power of enlightenment, 
inspiring all sentient beings to seek enlightenment and become buddhas, 
without end; the power of turning the wheel of the teaching, explaining 
one expression of truth in accord with the faculties, temperaments, and 
inclinations of all sentient beings. Based on these ten powers, enlight- 
ening beings can attain the buddhas’ ten powers of omniscience. 

“Great enlightening beings have ten kinds of fearlessness. They can 
remember all verbal explanations, and think that even if infinite people 
should come from all over and ask them about a hundred thousand great 
principles, they would see nothing difficult to answer about those ques- 
tions. Because of this their minds become fearless and they ultimately 
reach the Other Shore of great fearlessness, able to answer any question 
and resolve doubts, without any timidity. This is enlightening beings’ 
first fearlessness. 

“Great enlightening beings attain the unimpeded intellectual powers 
bestowed by Buddha and arrive at the furthest reaches of revelation of 
the secrets intimated by all speech and writing. They think that even if 
infinite people should come from the ten directions and ask them about 
infinite doctrines, they would not see anything difficult to answer about 
those questions. Because of this their minds become fearless and they 
ultimately reach the Other Shore of great fearlessness. They are able to 
answer any question and resolve doubts, without any timidity. This is 
enlightening beings’ second fearlessness. 

“Great enlightening beings know all things are empty and are with- 
out self or anything pertaining to self, without creation or creator, 
without knower, without life, without soul, without personality, de- 
tached from mind, body, sense, and sense experience — they forever 
leave all views and their minds are like space. They reflect that they do 



1064 


The Flower Ornament Scripture 


not sec sentient beings in any way harmful to them, in terms of physical, 
verbal, or mental action, because they do not see anything as having any 
essence at all. Therefore their minds become fearless and they ultimately 
reach the Other Shore of great fearlessness. They are firm, stable, and 
brave, impossible to discourage or break down. This is enlightening 
beings’ third fearlessness. 

“Great enlightening beings are protected and sustained by the power 
of Buddha, they live according to the conduct of buddhas, their action 
is truthful and never degenerates. They reflect that they do not see 
any conduct in themselves that would provoke the criticism of others. 
Therefore their minds become fearless and they teach calmly among the 
masses. This is enlightening beings’ fourth fearlessness. 

“The physical, verbal, and mental actions of great enlightening beings 
arc all pure, immaculate, harmonious, free from all evils. They reflect 
that they do not see any physical, verbal, or mental action in them that is 
blameworthy. Therefore their minds become fearless, and they are able 
to cause sentient beings to live by the teachings of Buddha. This is 
enlightening beings’ fifth fearlessness. 

“Great enlightening beings are always accompanied and guarded by 
powerful thunderbolt-bearers, celestial rain spirits, demigods, celestial 
musicians, titans, Indra, Brahma, the world-guardian gods, and so on; 
and all buddhas watch over them heedfully. They reflect that they do 
not see that there are any demons, false teachers, or people with set views 
that can hinder their practice of the path of enlightening beings in any 
way. Therefore their minds become fearless and they ultimately reach 
the Other Shore of great fearlessness. They become very joyful and carry 
out the deeds of enlightening beings. This is enlightening beings’ sixth 
fearlessness. 

“Great enlightening beings have developed the faculty of recollection 
and are free from forgetfulness, as approved by buddhas. They reflect 
that they do not see any sign of forgetfulness of the ways of expressing 
the path of attainment of enlightenment as explained by the buddhas. 
Therefore they become fearless in mind, absorb and hold all buddhas’ 
true teachings, and carry out the practices of enlightening beings. This is 
enlightening beings’ seventh fearlessness. 

“Great enlightening beings have already attained knowledge and skill 
in means, and have consummated the powers of enlightening beings. 
They always strive to edify all sentient beings. Their aspiration is always 
focused on perfect enlightenment, yet because of compassion for sentient 
beings, to perfect sentient beings, they appear to be born in the polluted 
world of afflictions, noble, with a full retinue, able to satisfy all their 
desires at will, leading a pleasant and happy life. Yet they reflect that 
although they are together with their family and associates, they do not 
see anything to be attached to to the extent of giving up their cultivation 
of the ways of enlightening beings, such as meditation, liberations, con- 
centrations, mnemonic spells, and analytic and expository powers. Why? 



Detachment from the World 


1065 


Because great enlightening beings are already free in the midst of all 
things and have reached the Other Shore. They cultivate the practices of 
enlightening beings and vow never to stop. They do not see any object 
in the world that can disturb the path of the enlightening being. Because 
of this their minds become fearless, and they ultimately reach the Other 
Shore of great fearlessness. By the power of great vows they manifest birth 
in all worlds. This is enlightening beings’ eighth fearlessness. 

“Great enlightening beings never forget the determination for omni- 
science. Riding the Great Vehicle, they carry on the practices of enlight- 
ening beings. By the power of the great determination for omniscience, 
they demonstrate the tranquil comportment of all saints and individual 
illuminates. They reflect that they do not see in themselves any sign of 
needing to gain emancipation by means of the lesser vehicles of indi- 
vidual salvation. Because of this their minds become fearless and they 
ultimately reach the other shore of great fearlessness. While able to 
demonstrate to all the paths of all vehicles of liberation, they ultimately 
fulfill the impartial Great Vehicle of universal liberation. This is enlight- 
ening beings’ ninth fearlessness. 

“Great enlightening beings perfect all good and pure qualities, are 
imbued with virtue, fully develop spiritual powers, ultimately abide in 
the enlightenment of all buddhas, fulfill all practices of enlightening 
beings, receive from the buddhas the prediction of coronation with 
omniscience, and still always teach sentient beings, carrying on the path 
of enlightening beings. They reflect that they do not see any sign of even 
a single sentient being who can be developed to maturity to whom they 
cannot show the masteries of buddhas in order to develop them. Because 
of this, their minds become fearless and they ultimately reach the Other 
Shore of great fearlessness. They do not stop the practices of enlightening 
beings, do not give up the vows of enlightening beings, and show the 
sphere of buddhahood to any sentient beings who can learn, in order to 
teach and liberate them. This is enlightening beings’ tenth fearlessness. 

“These are the ten fearlessnesses of enlightening beings; based on 
these, enlightening beings can attain the supreme great fearlessness of 
buddhas without giving up the fearlessness of enlightening beings. 

“Great enlightening beings have ten unique qualities. Without de- 
pending on the teaching of another, they spontaneously practice the six 
transcendent ways: they always gladly give generously and are not mean; 
they always keep pure precepts, without transgression; they are full of 
patience and forbearance, their minds imperturbable; they have great 
energy, never backsliding; they skillfully enter the various meditations, 
never distracted; they skillfully cultivate wisdom, getting rid of all wrong 
views. This is their first unique quality, practicing the six transcendent 
ways according to the path of transcendence without being taught by 
another. 

“Great enlightening beings are well able to take care of all sentient 
beings: that is to say, they practice charity, giving material goods as well 



1066 


The Flower Ornament Scripture 


as teaching; they are rightly heedful at all times; they are mild of counte- 
nance and friendly in speech; their hearts are joyful as they point out 
what is true; they foster understanding of the enlightenment of buddhas; 
without aversion they impartially benefit all. This is enlightening beings’ 
second unique quality, striving to unite sentient beings according to the 
four integrative methods, without being taught by another. 

“Great enlightening beings skillfully practice dedication — dedication 
without seeking resulting rewards, dedication in conformity with en- 
lightenment, dedication unattached to any worldly meditations or 
trances; dedication to benefiting all sentient beings, dedication to per- 
petuating the knowledge and wisdom of buddhas. This is enlightening 
beings’ third unique quality, developing roots of goodness and seeking 
enlightened knowledge and wisdom without relying on the teaching of 
another. 

“Great enlightening beings arrive at consummate skill in means; they 
are always concerned with the welfare of all sentient beings, they do not 
reject the realm of common ignorance, do not seek individual escape, do 
not cling to their own happiness. They only strive to edify and liberate 
others; they are able to enter and exit meditations and liberations, and 
have attained mastery of all concentrations. They come and go in birth 
and death as though roaming through a park, never getting sick of it. 
They may live in the palace of demons or may be celestial beings — they 
manifest their bodies in all realms of life. They may become mendicants 
in non-Buddhistic groups, yet they always avoid all false views. They 
display all secular literature, incantational arts, writing and mathematics, 
and even entertaining song and dance, being highly skilled in all of these. 
They may appear as beautiful women, intelligent and talented, foremost 
in the world. They are able to ask about and to answer about all mundane 
and transmundane principles, able to ultimately resolve all doubts. They 
also comprehend all mundane and transmundane phenomena to the ulti- 
mate degree. All sentient beings look up to them. Though they manifest 
the behavior of mendicants and individual illuminates, still they do not 
lose the mind of the Great Vehicle. Though they show attainment of 
true enlightenment moment to moment, still they do not stop the prac- 
tice of enlightening beings. This is their fourth unique quality, the ulti- 
mate consummation of skill in means without relying on the teaching of 
another. 

“Great enlightening beings know well the path of simultaneous prac- 
tice of the provisional and the true; their intellect is free, and they reach 
the other shore. That is to say, they abide in nirvana, yet give the 
appearance of birth and death; they know there are no sentient beings, 
yet they diligently carry out teaching activities; they are ultimately calm 
and dispassionate, yet they appear to have afflictions; they abide in the 
one indestructible mystic reality-body of wisdom, yet they manifest 
infinite bodies of sentient beings everywhere; they always enter medita- 
tive concentration, yet they give the appearance of experiencing sensual 



Detachment from the World 


1067 


pleasure; they are always aloof from the triple world, yet they do not 
abandon sentient beings; they always enjoy the pleasures of spirituality, 
yet they appear to have concubines who sing and play; though their 
bodies are arrayed with a multitude of marks and embellishments of 
greatness, yet they appear as ugly derelicts; they always accumulate 
virtues and are free from faults, yet they manifest birth in hells or as 
animals and hungry ghosts; though they have arrived at the furthest 
reaches of buddha-knowledge, they do not abandon the body of knowl- 
edge of enlightening beings. Even saints and solitary illuminates cannot 
know such infinite knowledge and wisdom developed by great enlight- 
ening beings — how much less can infantile sentient beings. This is en- 
lightening beings’ fifth unique quality, the simultaneous practice of the 
provisional and the true without being taught by another. 

“Great enlightening beings’ physical, verbal, and mental actions are 
carried out in accord with knowledge and wisdom and are all pure. That 
is to say, they are imbued with great compassion and forever abandon 
malice; they are imbued with true understanding and have no false 
views. This is enlightening beings’ sixth unique quality, of physical, 
verbal, and mental action in accord with knowledge and wisdom, with- 
out depending on the teaching of another. 

“Great enlightening beings are full of great compassion and do not 
abandon sentient beings; they accept suffering in place of all sentient 
beings — the sufferings of hell, the sufferings of animals, the sufferings of 
hungry ghosts. They do this in order to help, and do not become 
weary — they are only devoted to liberating all sentient beings. They 
never become addicted to objects of desire. They always diligently work 
to extirpate suffering for sentient beings. This is enlightening beings’ 
seventh'unique quality, always exercising great compassion without de- 
pending on the instruction of another. 

“All beings like to see enlightening beings and never tire of seeing 
them, because great enlightening beings have for ages been pure in deed, 
without fault. This is enlightening beings’ eighth unique quality, being a 
welcome sight to all sentient beings, without depending on the instruc- 
tion of another. 

“Great enlightening beings’ determination, the adornment of the 
great commitment to omniscience, is unbending; though they be in 
dangerous, difficult places, among ordinary people, Buddhist disciples, 
or self-enlightened people, they never lose the clear, pure, wonderful 
jewel of the determination for omniscience. Just as there is a jewel called 
pure adornment whose luster does not change when it is put in mire, and 
which can clarify muddy water, in the same way, great enlightening 
beings, even though they be in places of confusion and pollution, among 
tools, they never lose or spoil the pure jewel mind seeking omniscience — 
they can even cause those evil sentient beings to get rid of erroneous 
views, afflictions, and defilements, and gain the pure mind-jewel seeking 
omniscience. This is enlightening beings’ ninth unique quality, not losing 



1068 


The Flower Ornament Scripture 


the precious will for omniscience even though in difficult situations, 
even without the instruction of another. 

“Great enlightening beings achieve the knowledge of the realm of 
self-awakening and become enlightened spontaneously without a teacher. 
Ultimately free, they arrive at the other shore. The turban of the state of 
freedom from defilement crowns their heads. Still they do not give up 
association with the wise and always gladly honor the buddhas. This is 
enlightening beings’ tenth unique quality, attaining the supreme state 
without abandoning the wise or giving up honoring buddhas, without 
depending on the teaching of another. 

“These are the ten unique qualities of enlightening beings, based on 
which they can attain the buddhas’ supreme, grandiose unique qualities. 

“Great enlightening beings have ten kinds of activity: activity related 
to all worlds, able to purify them all; activity related to all buddhas, able 
to provide offerings to them all; activity related to all enlightening 
beings, planting the same roots of goodness; activity relating to all sen- 
tient beings, able to teach and transform them all; activity relating to the 
future, able to take in the whole future; activity of all spiritual powers, 
able to reach all worlds without leaving one world; activity of all light, 
emanating lights of infinite colors, with an enlightening being sitting 
on a lotus seat appearing in each light beam; activity perpetuating the 
lineage of the three treasures, preserving and sustaining the buddhas’ 
teachings after the demise of the buddhas; activity of all miraculous 
transformations, expounding the truth and teaching the sentient beings 
in all worlds; activity of all empowerments, instantly appearing to sen- 
tient beings according to their mental inclinations, causing all aspirations 
to be fulfilled. Based on these ten kinds of activity enlightening beings 
can achieve the supremely great activity of buddhas. 

“Great enlightening beings have ten kinds of body: the noncoming 
body, not being born in any world; the nongoing body, impossible to 
find in any world; the nonreal body, realizing all worlds as they really 
are; the nonfalse body, showing the world the truth; the inexhaustible 
body, never being annihilated; the stable body, impossible for demons 
to destroy; the imperturbable body, impossible for demons and false 
teachers to disturb; the formal body, manifesting pure marks of virtue; 
the formless body, the forms of all things being ultimately formless; the 
omnipresent body, being the same one body as all buddhas of all times. 

“Great enlightening beings have ten kinds of physical action: filling 
all worlds with one body; ability to appear before all sentient beings; 
ability to undertake birth in all states of being; traveling in all worlds; 
going to the assemblies of all buddhas; ability to cover all worlds with 
one hand; ability to grind the iron surrounding mountains of all worlds 
to dust with one hand; manifesting the formation and disintegration of 
all buddha-lands in one’s own body to show sentient beings; admitting 
all realms of sentient beings into one body; in one’s own body manifest- 



Detachment from the World 


1069 


ing all pure buddha-lands, with all sentient beings attaining enlighten- 
ment therein. Based on these ten, enlightening beings can attain the 
supreme action of buddhas and be able to enlighten all sentient beings. 

“Great enlightening beings also have ten more kinds of body: the 
body of transcendent ways, due to correctly practicing them all; the 
body of the four integrative methods, due to not abandoning sentient 
beings; the body of great compassion, due to accepting immeasurable 
suffering in place of all sentient beings without wearying; the body of 
great benevolence, due to saving all sentient beings; the body of blessings 
and virtue, due to benefiting all sentient beings; the body of wisdom, 
being of the same one nature as the bodies of all buddhas; the body of 
reality, being forever free from undergoing birth in conditioned states; 
the body of expedient means, appearing in all places; the body of spiritual 
powers, manifesting all mystic transformations; the body of enlighten- 
ment, achieving true awareness at any time, as desired. Based on these, 
enlightening beings attain the supreme body of wisdom of buddhas. 

“Great enlightening beings have ten kinds of speech: gentle speech, 
causing all sentient beings to be calm; sweet elixir speech, causing all 
sentient beings to be clear and cool; nondeceptive speech, everything 
they say being true; truthful speech, not lying even in dreams; great 
speech, being honored by all the gods; profound speech, revealing the 
essence of things; steadfast speech, expounding truth inexhaustibly; 
straightforward speech, their statements being easy to understand; vari- 
ous speech, being spoken according to the occasion; speech enlightening 
all sentient beings, enabling them to understand according to their in- 
clinations. Based on these, enlightening beings attain the supreme subtle 
speech of buddhas. 

“Great enlightening beings have ten ways of purifying speech: joyfully 
listening to the voice of Buddhas; joyfully listening to explanations of 
the virtues of enlightening beings; not saying anything unpleasant to 
sentient beings; truly avoiding all faults of speech; joyfully praising the 
enlightened; singing the praises of buddhas aloud at the monuments of 
deceased buddhas; giving teachings to sentient beings with a profound, 
pure mind; praising Buddha with music and song; listening to the true 
Teaching without worrying about one’s body or life; giving oneself up 
to serve all enlightening beings and teachers of truth, and receiving the 
sublime teaching from them. 

“Based on these ten things which purify speech, great enlightening 
beings gain ten kinds of protection: they are protected by all celestial 
beings, by all nagas, all yakshas, all gandharvas, all titans, all garudas, all 
kinnaras, all maharagas, all Brahmas, and all teachers of truth, beginning 
with the buddhas. 

“Having received this protection, great enlightening beings are able 
to accomplish ten great works: gladdening all sentient beings; going to 
all worlds; knowing all faculties; purifying all devotions; exterminating 



1070 


The Flower Ornament Scripture 


all afflictions; getting rid of all habit energy; purifying all inclinations; 
increasing all profound determinations; causing all to pervade all uni- 
verses; causing all nirvanas to be clearly seen. 

“Great enlightening beings have ten kinds of mind: a mind like the 
earth, able to hold the roots of goodness of all sentient beings and make 
them grow; a mind like the ocean, with the water of truth of infinite 
great knowledge of all buddhas all flowing into it; a mind like the polar 
mountain, placing all sentient beings on the supreme transmundane 
foundations of goodness; a mind like the finest jewel, their desires being 
pure and unpolluted; a mind like diamond, deeply penetrating all truths 
with certainty; a mind like the adamantine world-surrounding moun- 
tains, being invulnerable to disturbance by any demons or false teachers; 
a mind like a lotus blossom, which worldly things cannot affect; a mind 
like an udumbara flower, difficult to encounter through all time; a mind 
like the clear sun, destroying the darkness; a mind like space, being 
immeasurable. Based on these, enlightening beings can attain the supreme 
pure mind of buddhas. 

“Great enlightening beings have ten determinations: to liberate all 
beings; to cause all beings to get rid of their afflictions; to cause all 
sentient beings to extinguish their habit energies; to eliminate all doubts; 
to remove all sentient beings’s miseries; to extirpate the difficulties of the 
states of woe; to respectfully follow all buddhas; to study what all 
enlightening beings should learn; to show the enlightenment of all bud- 
dhas at each point in all worlds; to beat the drum of the highest teaching 
in all worlds, to cause all sentient beings to gain understanding in accord 
with their faculties and inclinations. Based on these, enlightening beings 
can attain buddhas’ mind of great determination and competence. 

“Great enlightening beings have ten kinds of comprehensive mind: a 
mind comprehending all spaces, their intentions far-reaching; a mind 
comprehending all realms of reality, deeply penetrating infinity; a mind 
comprehending all past, present, and future, knowing them all in a single 
thought; a mind comprehending the manifestation of all buddhas, clearly 
understanding their entry into the womb, birth, leaving home, attain- 
ment of enlightenment, teaching activity, and ultimate nirvana; a mind 
comprehending all sentient beings, knowing their faculties, inclinations, 
and habit energies; a mind comprehending all knowledge, knowing the 
realms of reality everywhere; a mind comprehending all infinities, know- 
ing the differentiations of the networks of illusions; a mind compre- 
hending all nonorigination, not apprehending any intrinsic nature in any 
thing; a mind comprehending all nonobstruction, not dwelling on the 
mind of self or the mind of other; a mind comprehending all freedoms, 
manifesting realization of buddhahood everywhere in a single instant. 
Based on these, enlightening beings can attain the comprehensive adorn- 
ments of supreme buddhahood. 

“Great enlightening beings have ten kinds of faculties: joyful faculties, 
seeing all buddhas, with faith indestructible; hopeful faculties, under- 



Detachment from the World 


10 77 


standing whatever Buddha teachings they hear; nonregressing faculties, 
consummating all their tasks; steadfast faculties, not stopping the prac- 
tices of enlightening beings; subtle faculties, entering the subtle principle 
of transcendent wisdom; unceasing faculties, consummating the tasks 
of all sentient beings; adamantine faculties, realizing the nature of all 
things; indestructible glowing faculties, illumining all spheres of buddha- 
hood; undifferentiated faculties, being the same one body as all buddhas; 
unobstructed faculties, deeply penetrating the ten powers of the en- 
lightened. Based on these, enlightening beings can attain the supreme 
faculties of fulfillment of great knowledge of buddhas. 

“Great enlightening beings have ten kinds of profound mind: a pro- 
found mind not stained by any worldly things; a profound mind not 
alloyed with the ways of the lesser vehicles of individual salvation; a 
profound mind comprehending the enlightenment of all buddhas of 
past, present, and future; a profound mind following the path of omni- 
science; a profound mind unmoved by any demons or heretics; a pro- 
found mind clarifying the comprehensive knowledge of all enlightened 
ones; a profound mind accepting and holding all truths heard; a pro- 
found mind not clinging to any state of life; a profound mind imbued 
with all subtle knowledge; a profound mind cultivating all qualities of 
buddhahood. Based on these, enlightening beings can attain the supreme, 
pure, profound mind of omniscience. 

“Great enlightening beings have ten kinds of intense profound mind: 
an intense profound mind not backsliding, because they accumulate all 
roots of goodness; an intense, profound mind removing doubt, because 
they understand the esoteric sayings of all buddhas; an intense profound 
mind holding truth, being born by great vows and great deeds; a su- 
premely intense profound mind, deeply penetrating all Buddha teach- 
ings; a masterful intense profound mind, mastering all Buddha teachings; 
a vast intense profound mind, entering into various ways of access to 
truth; a leading intense profound mind, accomplishing all tasks; a free 
intense profound mind, adorned by all concentrations, spiritual powers, 
and mystical transformations; an abiding intense profound mind, em- 
bracing their past vows; an unceasing intense profound mind, developing 
all sentient beings to maturity. Based on these, enlightening beings can 
attain the supremely pure intense profound mind of all buddhas. 

“Great enlightening beings have ten kinds of diligent practice: diligent 
practice of giving, relinquishing all without seeking reward; diligent 
practice of self-control, practicing austerities, having few desires, and 
being content; diligent practice of forbearance, detaching from notions 
of self and other, tolerating all evils without anger or malice; diligent 
practice of vigor, their thoughts, words, and deeds never confused, not 
regressing in what they do, reaching the ultimate end; diligent practice 
of meditations, liberations, and concentrations, discovering spiritual 
powers, leaving behind all desires, afflictions, contention, and their con- 
geners; diligent practice of wisdom, tirelessly cultivating and accumulat- 



1072 


The Flower Ornament Scripture 


ing virtues; diligent practice of great benevolence, knowing that all 
sentient beings have no nature of their own; diligent practice of great 
compassion, knowing that all things are empty, accepting suffering in 
place of all sentient beings without wearying; diligent practice to awaken 
the ten powers of enlightenment, realizing them without obstruction, 
manifesting them for sentient beings; diligent practice of the nonreceding 
wheel of teaching, proceeding to reach all sentient beings. Based on these 
ten, enlightening beings can attain the supreme practice of great knowl- 
edge and wisdom of buddhas. 

“Great enlightening beings have ten kinds of certain understanding: 
certain understanding of the supreme, planting roots of goodness of 
respect; certain understanding of adornment, producing various adorn- 
ments; certain understanding of breadth and magnanimity, their minds 
never narrow or mean; certain understanding of quiescence, able to 
penetrate the most profound essence of things; certain understanding of 
universality, their determination for enlightenment extending every- 
where; certain understanding of capacity, able to receive the support of 
the power of Buddha; certain understanding of strength, able to crush all 
demon activities; certain understanding of clear decision, knowing the 
consequences of all actions; certain understanding of presence, able to 
manifest spiritual powers at will; certain understanding of succession, 
receiving the prediction of buddhahood from all buddhas; certain under- 
standing of freedom, attaining buddhahood at will at any time. Based on 
these, enlightening beings can attain the supreme certain understanding 
o f buddhas. 

“Great enlightening beings have ten kinds of definitive understanding 
of worlds: they know all worlds penetrate one world; they know .one 
world penetrates all worlds; they know the body and lotus throne of one 
buddha pervades all worlds; they know all worlds are like space; they 
know all worlds are endowed with the adornments of buddhas; they 
know all worlds are filled with enlightening beings; they know all 
worlds enter one pore; they know all worlds enter the body of a single 
sentient being; they know the enlightenment tree and site of enlighten- 
ment of one buddha pervade all worlds; they know all worlds are 
pervaded by one message that allows sentient beings to hear it differently, 
to their delight. Based on these, enlightening beings can attain buddhas’ 
supreme great understanding of buddha-lands. 

“Great enlightening beings have ten kinds of certain understanding of 
the realm of sentient beings: they know that all realms of sentient beings 
essentially have no reality; they know that all realms of sentient beings 
enter the body of one sentient being; they know that all realms of 
sentient beings enter the body of an enlightening being; they know that 
all realms of sentient beings enter the matrix of enlightenment; they 
know the body of one sentient being enters all realms of sentient beings; 
they know that all realms of sentient beings can be vessels of the bud- 



Detachment from the World 


1073 


dhas’ teachings; they know all realms of sentient beings and manifest the 
bodies of celestial beings for them according to their desires; they know 
all realms of sentient beings and manifest the tranquil, composed behavior 
of saints and individual illuminates for them, according to their inclina- 
tions; they know all realms of sentient beings and manifest to them the 
bodies of enlightening beings adorned with virtues; they know all realms 
of sentient beings and show them the marks and embellishments and the 
tranquil comportment of buddhas, and enlighten sentient beings. Based 
on these ten, enlightening beings can attain the supremely powerful 
certain understanding of buddhas. 

“Great enlightening beings have ten kinds of habit energy; the habit 
energy of determination for enlightenment; the habit energy of roots of 
goodness; the habit energy of edifying sentient beings; the habit energy 
of seeing Buddha; the habit energy of undertaking birth in pure worlds; 
the habit energy of enlightening practice; the habit energy of vows; the 
habit energy of transcendence; the habit energy of meditation on equality; 
the habit energy of various differentiations of state. Based on these, 
enlightening beings can forever get rid of all afflictive habit energies and 
attain buddhas’ habit energy of great knowledge, the knowledge that is 
not energized by habit. 

“Great enlightening beings have ten kinds of grasping, by which they 
perpetuate the practices of enlightening beings: they grasp all realms of 
sentient beings, to ultimately enlighten them; they grasp all worlds, to 
ultimately purify them; they grasp Buddha, cultivating the practices of 
enlightening beings as offerings; they grasp roots of goodness, accumu- 
lating the virtues that mark and embellish the buddhas; they grasp great 
compassion, to extinguish the pains of all sentient beings; they grasp 
great benevolence, to bestow on all beings the happiness of omniscience; 
they grasp the transcendent ways, to accumulate the adornments of 
enlightening beings; they grasp skill in means, to demonstrate them 
everywhere; they grasp enlightenment, to attain unobstructed knowl- 
edge; in sum, enlightening beings grasp all things, to comprehend them 
everywhere with clear knowledge. Based on these, enlightening beings 
can perpetuate the practices of enlightening beings and attain the bud- 
dhas’ supreme state of not grasping anything. 

“Great enlightening beings have ten kinds of cultivation: they culti- 
vate the ways of transcendence, learning, wisdom, purpose, righteous- 
ness, emancipation, manifestation, diligence, accomplishment of true 
awakening, and operation of right teaching. Based on these, enlight- 
ening beings achieve supreme cultivation and practice all truths. 

“Great enlightening beings have ten ways ot fulfillment of the Buddha 
teachings: not leaving wise associates; deeply believing in the words of 
buddhas; not repudiating truth; dedicating unlimited roots of goodness; 
focusing on the infinity of the sphere of Buddha; knowing the realms of 
all worlds; not abandoning the realm of cosmic reality; avoiding all 



1074 


The Flower Ornament Scripture 


realms of demons; correctly recollecting the realm of all buddhas; seeking 
the realm of the ten powers of buddhas. Based on these, enlightening 
beings can achieve the supreme great wisdom of buddhas. 

“There are ten things that cause enlightening beings to regress from 
the Buddha teachings, which they should avoid: slighting the wise; 
fearing the pains of birth and death; getting tired of practicing the acts of 
enlightening beings; not caring to remain in the world; addiction to 
concentration; clinging to roots of goodness; liking the ways of indi- 
vidual liberation; having aversion to enlightening beings. If enlightening 
beings avoid these ten things, they will enter the enlightening beings’ 
paths of emancipation. 

“Great enlightening beings have ten paths of emancipation: evoking 
transcendent wisdom, yet always observing all sentient beings; detaching 
from all views, yet liberating all sentient beings bound by views; not 
minding any appearances, yet not abandoning sentient beings attached 
to appearances; transcending the triple world, yet always being in all 
worlds; forever leaving afflictions, yet living together with all sentient 
beings; attaining desirelessness, yet always most compassionately pitying 
all sentient beings attached to desires; always enjoying tranquillity and 
serenity, yet always appearing to be in company; being free from birth 
in the world, yet dying in one place and being reborn in another, 
carrying on the activities of enlightening beings; not being affected by 
any worldly things, yet not stopping work in the world; actually realizing 
full enlightenment, yet not abandoning the vows and practices of en- 
lightening beings. These arc enlightening beings’ ten ways of emancipa- 
tion, which are not common to worldlings, and also are not alloyed with 
the practices of the two vehicles of individual liberation; if enlightening 
beings live by these principles, they will attain the qualities of certainty 
of enlightening beings. 

“Great enlightening beings have ten qualities of certainty: they are 
certainly born in the family of buddhas; they certainly live in the realm 
of buddhas; they certainly know the tasks of enlightening beings; they 
certainly persist in the transcendent ways; they certainly get to join the 
assemblies of buddhas; they certainly can reveal the nature of buddha- 
hood; they certainly abide in the powers of the enlightened; they certainly 
enter the enlightenment of buddhas; they certainly are one and the same 
body as all buddhas; their abode is certainly none other than that of all 
buddhas. 

“Great enlightening beings have ten ways of generating the qualities 
of buddhahood: following good friends is a way of generating qualities 
of buddhahood, because they plant roots of goodness together; profound 
devotion is a way of generating qualities of buddhahood, because they 
know the masteries of buddhas; making great vows is a way of generating 
qualities of buddhahood, because their minds become broad; recognizing 
their own roots of goodness is a way of generating qualities of buddha- 
hood, because they know their action is not wrong; tirelessly cultivating 



Detachment from the World 


1075 


practice in all ages is a way of generating qualities of buddhahood, 
because it comprehends the future; appearing in countless worlds is a 
way of generating qualities of buddhahood, by maturing sentient beings; 
not stopping the practices of enlightening beings is a way of generating 
qualities of buddhahood, by increasing great compassion; infinite aware- 
ness is a way of generating qualities of buddhahood, by pervading all 
of space in a single moment of thought; excellent action is a way of 
generating qualities of buddhahood, because what has been put into 
practice is not lost; the potential of enlightenment is a way of generating 
qualities of buddhahood, causing all sentient beings to gladly set their 
minds on enlightenment and sustain this will by all virtues. Based on 
these, enlightening beings gain ten appellations of greatness. 

“Great enlightening beings have ten appellations of greatness; they are 
called beings of enlightenment because they are born of knowledge of 
enlightenment; they are called great beings because they dwell in the 
Great Vehicle; they are called foremost beings because they realize the 
foremost truth; they are called superior beings because they are aware of 
higher laws; they are called supreme beings because their knowledge is 
supreme; they are called exalted beings because they reveal the unexcelled 
teaching; they are called beings of power because they have extensive 
knowledge of the ten powers; they are called incomparable beings be- 
cause they have no peer in the world; they are called inconceivable 
beings because they become buddhas in an instant. If enlightening beings 
win these appellations, they accomplish the paths of enlightening beings. 

“Great enlightening beings have ten kinds of path. One path is a path 
of enlightening beings because they do not give up the sole determina- 
tion for enlightenment. Two paths are a path of enlightening beings 
because they develop wisdom and skill in means. Three paths are a path 
of enlightening beings because they practice emptiness, signlessness, and 
wishlessness, and are not attached to the three worlds. Four practices 
are a path of enlightening beings; ceaselessly removing the barriers of 
wrongdoing by repentance, rejoicing in virtue, honoring the enlightened 
and requesting them to teach, and skillfully practicing dedication. The 
five faculties are a path of enlightening beings: they rest on pure faith, 
steadfast and imperturbable; they generate great energy, finishing their 
tasks; they are single-minded in right recollection, without wandering 
attention; they know the techniques for entering and emerging from 
concentration; they are able to distinguish spheres of knowledge. The six 
psychic powers are a path of enlightening beings: with the celestial eye 
they see all forms in all worlds and know where sentient beings-die and 
are born; with the celestial car they hear all buddhas teaching, absorb and 
remember their teachings, and expound them widely to sentient beings 
according to their faculties; with telepathic knowledge they are able to 
know the minds of others freely, without interference; with recollection 
of past life they are able to remember all ages of the past and increase 
roots of goodness; with the power of psychic travel they are able to 



1076 


The Flower Ornament Scripture 


appear variously to beings capable of being enlightened, to induce them 
to delight in truth; with knowledge of extinction of contamination they 
actually realize the ultimate truth, while carrying out the deeds of en- 
lightening beings without cease. Seven remembrances are a path of 
enlightening beings: they remember buddhas because they see infinite 
buddhas in a single pore opening the minds of all sentient beings; they 
remember the Teaching because they do not leave the assemblies of all 
buddhas — they personally receive the sublime Teaching in the assemblies 
of all buddhas and expound it to sentient beings according to their 
faculties, temperaments, and inclinations, to enlighten them; they re- 
member the harmonious Community because they continually see en- 
lightening beings in all worlds; they remember relinquishment because 
they know all enlightening beings’ practices of relinquishment increase 
magnanimous generosity; they remember the precepts because they do 
not give up the aspiration for enlightenment, and dedicate all roots of 
goodness to sentient beings; they remember heaven because they always 
keep in mind the enlightening beings in the heaven of happiness who are 
to become buddhas in the next lifetime; they remember sentient beings 
because they teach and tame them with wisdom and skill in means, 
reaching them all, without interruption. Following the holy Eightfold 
Path to enlightenment is a path of enlightening beings: they travel the 
path of right insight, getting rid ot all false views; they exercise right 
thought, abandoning arbitrary conceptions, their mind always following 
universal knowledge; they always practice right speech, getting rid of 
faults of speech and following the words of sages; they always cultivate 
right action, teaching sentient beings to make them peaceful and har- 
monious; they abide by right livelihood, being frugal and content, care- 
ful and correct in behavior, eating, dressing, sleeping, eliminating evil, 
and practicing good, all in accord with enlightenment, forever getting 
rid of all faults; they arouse right energy, diligently cultivating all the 
difficult practices of enlightening beings, entering the ten powers of 
buddhas without hindrance; their minds always recollect correctly, able 
to remember all messages, eliminating all mundane distraction; their 
minds are always correctly concentrated, they enter the door of incon- 
ceivable liberation of enlightening beings, and in one concentration they 
produce all concentrations. Entering the nine successive concentrations is 
a path of enlightening beings: they detach from craving and ill-will, and 
expound the truth without inhibition in all they say; they extinguish 
thought and reflection, yet teach sentient beings with the thought and 
reflection of omniscience; they give up joy and emotion, yet they are 
most joyful when they see all buddhas; they give up worldly enjoyments 
and follow the transcendent enjoyment of the Path of enlightening 
beings; henceforth they are unshakable and enter formless concentration, 
yet without abandoning life in the realms of desire and form; though 
they abide in concentration in which all perception and sensation are ex- 
tinguished, they do not stop the activity of enlightening beings. Learning 



Detachment from the World 


1077 


the ten powers is a path of enlightening beings: knowledge of what is so 
and what is not so; knowledge of the causes and effects, deeds and con- 
sequences, past, future, and present, of all sentient beings; knowledge of 
the differences in faculties of all sentient beings and explaining the truth 
to them as is appropriate; knowledge of the infinite different natures of 
sentient beings; knowledge of the differences in weak, middling, and 
superior understanding of all sentient beings, and means of introducing 
them to truth; knowledge of manifesting the appearance and conduct of 
Buddha throughout all worlds, all lands, all times, all ages, without 
abandoning the practices of enlightening beings; knowledge of all medi- 
tations, liberations, and concentrations, whether defiled or pure, timely 
or not, expediently producing doors of liberation for enlightening 
beings; knowledge of distinctions in all sentient beings’ death in one 
place and birth in another in the various states of existence; instantaneous 
knowledge of all ages in past, present, and future; knowledge of extinc- 
tion of all sentient beings’ desires, compulsions, delusions, and habits, 
without abandoning the practices of enlightening beings. Based on these 
ten paths, enlightening beings can attain the path of unexcelled skill in 
means of all buddhas. 

“Great enlightening beings have infinite paths, infinite aids to enlight- 
enment, infinite ways of cultivation, and infinite ways of adornment. 

“Great enlightening beings have ten kinds of infinite path: because 
space is infinite, so are the paths of enlightening beings; because the 
cosmos is infinite, so are the paths of enlightening beings; because the 
realms of sentient beings are infinite, so are the paths of enlightening 
beings; because the worlds are infinite, so are the paths of enlightening 
beings; because time is infinite, so are the paths of enlightening beings; 
because the languages of all sentient beings are infinite, so are the paths of 
enlightening beings; because the embodiments of Buddha are infinite, so 
are the paths of enlightening beings; because the utterances of Buddha 
are inf inite, so are the paths of enlightening beings; because the power of 
Buddha is infinite, so are the paths of enlightening beings; because omni- 
science is infinite, so are the paths of enlightening beings. 

“Great enlightening beings have ten kinds of infinite aids to enlight- 
enment: as space is infinite, so is enlightening beings’ development of 
aids to enlightenment; as the cosmos is infinite, so is enlightening beings’ 
development of aids to enlightenment; as the realms of sentient beings 
are infinite, so is enlightening beings’ development of aids to enlighten- 
ment; as worlds are infinite, so is enlightening beings’ development of 
aids to enlightenment; as the number of eons can never be fully told, so 
too all worldlings cannot fully tell of enlightening beings’ development 
of aids to enlightenment; as the languages of sentient beings are infinite, 
so is enlightening beings’ development of aids to enlightenment, pro- 
ducing knowledge to comprehend ways of speaking; as the embodiment 
of Buddha is infinite, so is enlightening beings’ development of aids to 
enlightenment, extending to all sentient beings, all lands, all worlds, and 



1078 


The Flower Ornament Scripture 


all times; as the utterances of Buddha are infinite, enlightening beings 
utter one word pervading the cosmos, heard by all sentient beings, so the 
aids to enlightenment they develop also are infinite; as the power of 
Buddha is infinite, the aids to enlightenment accumulated by enlightening 
beings through the power of Buddha are infinite too. Based on these 
factors, enlightening beings can attain the infinite knowledge of 
buddhas. 

“Great enlightening beings have ten kinds of infinite ways of cultiva- 
tion: cultivation without coming or going, because their physical, verbal, 
and mental doings have no action; neither existent nor nonexistent culti- 
vation, there being no inherent nature; cultivation without increase or 
decrease, being in accord with fundamental essence; cultivation like an 
illusion, a dream, a shadow, an echo, an image in a mirror, a mirage in 
the heat, the moon’s image in the water, being free from all clinging; 
empty, signless, wishless, nondoing cultivation, clearly seeing the triple 
world yet ceaselessly accumulating virtues; inexplicable, inexpressible 
cultivation beyond speech, apart from all definitions and constructions; 
cultivation of the indestructible realm of reality, directly knowing all 
phenomena; cultivation of the ultimate reality of True Thusness, entering 
the space of ultimate reality of True Thusness; cultivation of vast wis- 
dom, the power of their deeds being inexhaustible; equal cultivation of 
the ten powers, four fearlessnesses, and omniscience of buddhas, directly 
seeing all things without doubt or confusion. Based on these ten ele- 
ments, enlightening beings can accomplish the supremely skillful culti- 
vation of omniscience of buddhas. 

“Great enlightening beings have ten kinds of way of adornment. 
Without leaving the realm of desire, they enter the meditations, libera- 
tions, and trances of the realm of form and formlessness, yet they are not 
thereby born in those realms. This is their first way of adornment. Their 
knowledge appears to enter the path of personally liberated saints, yet 
they do not take emancipation by this route; this is their second way of 
adornment. Their knowledge appears to enter the path of individual 
illumination, yet they do not cease to generate great compassion; this 
is their third way of adornment. Though they have human and celestial 
retinues surrounding them, hundreds and thousands of concubines and 
troupes of singers and dancers, they never for a moment leave medita- 
tion, liberation, and concentration; this is their fourth way of adornment. 
They take part in amusements and experience pleasure and happiness 
with all sentient beings, but they never for a moment leave the concen- 
tration of equanimity of enlightening beings; this is their fifth way of 
adornment. They have already transcended all worlds and have no 
attachments to anything, yet they do not abandon efforts to liberate 
sentient beings; this is their sixth way of adornment. They live by the 
right path, right knowledge, and right insight, yet they can appear to 
enter false paths, without taking them to be true or pure, to cause the 
sentient beings involved in them to abandon false principles; this is their 



Detachment from the World 


1079 


seventh way of adornment. They always maintain the Buddha’s pure 
precepts, and their thoughts, words, and deeds are faultless, but because 
they want to edify immoral sentient beings, they appear to perform the 
acts of ordinary ignorant people; though they are already filled with 
pure virtues and abide in the course of enlightening beings, yet they 
appear to live in such realms as hells, animality, ghosthood, and in dif- 
ficulty and poverty, in order to enable the beings therein to gain libera- 
tion — really the enlightening beings are not born in those states; this is 
their eighth way of adornment. Without being taught by another, they 
attain unhindered intellect and the light of knowledge, are able to illu- 
mine and understand all Buddha teachings, are sustained by the spiritual 
power of all buddhas, are one and the same body of reality with all bud- 
dhas, accomplish all incorruptible mystic states of clarity and purity of 
great people, abide in all equal vehicles of liberation, are aware of all 
spheres of buddhahood, are endowed with the light of all worldly 
knowledge, and clearly see all realms of sentient beings; they are able to 
be truth-knowing teachers for sentient beings, yet they make the appear- 
ance of ceaseless search for truth; though they actually are unexcelled 
teachers of sentient beings, they show respect to preceptors and religious 
mentors, because great enlightening beings, by skillful expedients, abide 
in the path of enlightening beings yet manifest whatever is necessary; this 
is their ninth way of adornment. Their roots of goodness are sufficient, 
their practices are completed; they are coronated by all buddhas together 
and reach the furthest extent of mastery of all the teachings, their heads 
crowned with the turban of the state of nonobstruction. Their bodies 
reach all worlds and everywhere they show the body of Buddha that has 
no resistance. Masters of the teachings, they attain supreme fulfillment 
and turn the unimpeded pure wheel of teaching. They have already ac- 
complished all manner of freedom of enlightening beings, but for the 
sake of sentient beings they appear to be born in all lands. They are in the 
same realm as all buddhas, yet they do not abandon the practices of en- 
lightening beings, do not give up the principles of enlightening beings, 
do not neglect the works of enlightening beings, do not leave the path of 
enlightening beings, do not slacken the conduct of enlightening beings, 
do not cut off the graspings of enlightening beings, do not cease the skill- 
ful methods of enlightening beings, do not stop doing the tasks of en- 
lightening beings, do not tire of the developmental activities of enlight- 
ening beings, do not put an end to the sustaining power of enlightening 
beings. Why? Because enlightening beings want to quickly realize unex- 
celled, complete perfect enlightenment, so they examine the ways of 
access to omniscience and cultivate the practices of enlightening beings 
unceasingly. This is their tenth way of adornment. Based on these prin- 
ciples enlightening beings can attain the supreme way of great adorn- 
ment of buddhas. 

“Great enlightening beings have ten kinds of feet: the feet of disci- 
pline, fulfilling all higher aspirations; the feet of energy, assembling all 



1080 


The Flower Ornament Scripture 


elements of enlightenment without regressing; the feet of spiritual 
knowledge, gladdening all sentient beings according to their desires; the 
feet of psychic powers, going to all buddha-lands without leaving one 
buddha-land; the feet of determination, seeking all higher laws; the feet 
of resolute commitment, fulfilling all their tasks; the feet of accord, not 
opposing the teachings of all the honorable; the feet of delight in truth, 
tirelessly hearing and holding all teachings spoken by buddhas; the feet 
of rain of teaching, lecturing to the masses without timidity; the feet of 
cultivation, getting rid of all evils. Based on these, enlightening beings 
can attain the supreme feet of buddhas, which can reach all worlds in one 
step. 

“Great enlightening beings have ten kinds of hands: hands of deep 
faith, wholeheartedly accepting and ultimately taking up the teaching of 
buddhas; hands of giving, satisfying all those who seek, according to 
their desires; hands of initiating greetings, extending their right palm to 
welcome and lead; hands of honoring buddhas, tirelessly gathering bles- 
sings and virtues; hands of learning and skillfulness, cutting off the 
doubts of all sentient beings; hands of fostering transcendence of the 
triple world, extending them to sentient beings and extricating them 
from the mire of craving; hands of settlement on the Other Shore, sav- 
ing drowning sentient beings from the four torrents; hands of generosity 
with right teaching, revealing all sublime principles; hands of skillful use 
of philosophies, quelling diseases of body and mind with the medicine of 
knowledge and wisdom; hands always holding jewels of knowledge, 
unfolding the light of truth to obliterate the darkness of afflictions. These 
are the ten: based on these, enlightening beings can acquire the supreme 
hands of buddhas covering all worlds in the ten directions. 

“Great enlightening beings have ten kinds of guts: guts free from 
deception, their hearts being pure; guts free from falsehood, being honest 
by nature; nonprevaricating guts, having no crookedness; nonswindling 
guts, having no greed for anything; guts cutting off afflictions, being full 
of wisdom; pure-minded guts, being free from all evils; guts examining 
food and drink, remembering reality; guts observing noncreation, being 
aware of interdependent origination; guts aware of all ways of emanci- 
pation, fully developing the will; guts rid of the defilement of all extreme 
views, enabling all sentient beings to enter into the guts of Buddha. 
These are the ten; based on these, enlightening beings can acquire the 
supreme, vast guts of buddhas, able to contain all sentient beings. 

“Great enlightening beings have ten kinds of internal organs. Per- 
petuating the seed of buddhas is an organ of enlightening beings, mani- 
festing the immeasurable spiritual power of the Buddha teaching. Causing 
the seed of the Teaching to grow is an organ of enlightening beings, 
generating the immense light of knowledge. Preserving the seed of the 
spiritual community is an organ of enlightening beings, enabling them 
to gain access to the irreversible wheel of teaching. Awakening those 
who are rightly stabilized is an organ of enlightening beings, instantly 



Detachment from the World 


1081 


adapting to the time. Fully developing unstable sentient beings is an 
organ of enlightening beings, producing continuity of causal basis. Con- 
ceiving compassion for wrongly stabilized sentient beings is an organ of 
enlightening beings, causing thorough development of causal basis for 
the future. Fulfilling the indestructible bases of the ten powers of bud- 
dhas is an organ of enlightening beings, with unopposable roots of good- 
ness that conquer the armies of demons. The supremely fearless lion’s 
roar is an organ of enlightening beings, gladdening all sentient beings. 
Attaining the eighteen unique qualities of buddhas is an organ of enlight- 
ening beings, with knowledge penetrating everywhere. Knowing all 
sentient beings, all lands, all things, and all buddhas is an organ of en- 
lightening beings, clearly seeing all in a single instant. These are the ten; 
based on these, enlightening beings can attain the indestructible internal 
organs of great knowledge with supreme virtues of buddhas. 

“Great enlightening beings have ten kinds of heart: a heart of dili- 
gence, fulfilling all tasks; a heart of perseverance, accumulating embel- 
lishing virtuous practices; a heart of great courage and strength, crushing 
all armies of demons; a heart acting according to truth, extinguishing all 
afflictions; a heart of nonregression, never ceasing until enlightenment is 
reached; a heart of inherent purity, knowing the mind is immovable, not 
having any attachments; a heart of knowledge of sentient beings, adapting 
to their understandings and inclinations to emancipate them; a heart of 
great kindness, compassion, joy, and equanimity, leading into the way of 
enlightenment, knowing the various understandings and inclinations of 
sentient beings, and saving them without using separate paths; a heart of 
emptiness, signlessness, wishlessness, and nonfabrication, seeing the 
characteristics of the triple world without grasping them; a heart adorned 
with an indestructible supreme treasury of marks of felicity, thoroughly 
invulnerable to all demons. Based on these ten, enlightening beings can 
attain the supreme heart of the treasury of light of great knowledge of 
buddhas. 

“Great enlightening beings have ten kinds of armor: they wear the 
armor of great benevolence, rescuing all sentient beings; they wear the 
armor of great compassion, enduring all suffering; they wear the armor 
of great commitment, fulfilling all their tasks; they wear the armor of 
dedication, constructing the adornments of all buddhas; they wear the 
armor of virtue, benefiting all sentient beings; they wear the armor of 
the ways of transcendence, liberating all conscious beings; they wear the 
armor of wisdom, destroying the darkness of affliction of all sentient 
beings; they wear the armor of skill in means, generating universal roots 
of goodness; they wear the armor of the firm stability and freedom from 
distraction of the mind of universal knowledge, not enjoying other 
vehicles; they wear the armor of single-minded certainty, free from 
doubts and confusion in regard to all things. Based on these ten, en- 
lightening beings can wear the supreme armor of buddhas and crush all 
demon armies. 



1082 


The Flower Ornament Scripture 


“Great enlightening beings have ten kinds of weapon: giving is a 
weapon of enlightening beings, destroying all stinginess; self-control is a 
weapon of enlightening beings, getting rid of all crime; impartiality is 
a weapon of enlightening beings, removing all discrimination; wisdom 
is a weapon of enlightening beings, dissolving all afflictions; right liveli- 
hood is a weapon of enlightening beings, leading away from all wrong 
livelihood; skill in means is a weapon of enlightening beings, manifesting 
in all places; in general, all afflictions such as desire, wrath, and folly are 
weapons of enlightening beings because they liberate sentient beings 
through afflictions; birth-and-death is a weapon of enlightening beings 
because they continue enlightening practices and teach sentient beings; 
teaching the truth is a weapon of enlightening beings, able to break up 
all clinging; all knowledge is a weapon of enlightening beings because 
they do not give up the avenues of practice of enlightening beings. Based 
on these ten, enlightening beings can annihilate the afflictions, bondage, 
and compulsions accumulated by all sentient beings in the long night of 
ignorance. 

“Great enlightening beings have ten kinds of head: the head of nir- 
vana, as no one can see the top; the head of honor, respected by all 
humans and celestials; the head of universal higher understanding, being 
supreme in the universe; the head of foremost roots of goodness, honored 
by the sentient beings of the three worlds; the head bearing sentient 
beings, developing an indestructible crown; the head of not despising 
others, in all places always respectful; the head of transcendent wisdom, 
nurturing all virtuous qualities; the head of union of knowledge and skill 
in means, everywhere appearing in compatible forms; the head of teach- 
ing all sentient beings, taking all sentient beings as disciples; the head of 
preservation of the eye of reality of buddhas, able to perpetuate the seeds 
of the three treasures. Based on these ten, enlightening beings can attain 
the supreme head of knowledge and wisdom of buddhas. 

“Great enlightening beings have ten kinds of eye: the flesh eye, seeing 
all forms; the celestial eye, seeing the minds of all sentient beings; the 
wisdom-eye, seeing the ranges of the faculties of all sentient beings; the 
reality-eye, seeing the true character of all things; the buddha-eye, seeing 
the ten powers of the enlightened; the eye of knowledge, knowing and 
seeing all things; the eye of light, seeing the light of Buddha; the eye of 
leaving birth and death, seeing nirvana; the unobstructed eye, its vision 
without hindrance; the eye of omniscience, seeing the realm of reality in 
its universal aspect. Based on these ten, enlightening beings attain the eye 
of supreme knowledge of buddhas. 

“Great enlightening beings have ten kinds of ear: hearing the voice of 
praise, they eliminate craving; hearing the voice of criticism, they elimi- 
nate anger; hearing explanation of the two lesser vehicles of individual 
salvation, they do not cling to or seek them; hearing of the Path of en- 
lightening beings, they rejoice greatly; hearing of places of pain and 
trouble, such as the hells, they arouse great compassion and make vows 



Detachment from the World 


1083 


of universal salvation; hearing tell of the wonderful things of the human 
and celestial worlds, they know they are impermanent phenomena; 
hearing praise of the virtues of buddhas, they work diligently to quickly 
fulfill them; hearing tell of such practices as the six ways of transcendence 
and four means of integration, they determine to practice them and 
reach their ultimate end; hearing all sounds of the world, they know 
they arc all like echoes, and penetrate untold profound meanings; great 
enlightening beings, from their first determination until they reach the 
site of enlightenment, always hear the true Teaching yet do not give up 
the work of transforming sentient beings. These are the ten; if enlighten- 
ing beings accomplish these things, they will attain the supreme ear of 
great wisdom of buddhas. 

“Great enlightening beings have ten kinds of nose; when they smell 
foul things, they do not consider them foul; when they smell fragrances, 
they do not consider them fragrant; when they smell both fragrance and 
foulness, their minds are equanimous, abiding in relinquishment; if they 
smell the fragrance and foulness of people’s clothes, bedding, or bodies, 
they can discern their conditions of greed, anger, and delusion; if they 
smell the scents of hidden repositories, plants and trees and so on, they 
can discern them as if they were right before their eyes; if they smell 
scents from the hells below to the heavens above, they know the past 
deeds of the beings there; if they smell the fragrance of generosity, 
morality, learning, and wisdom of buddhas’ disciples, they remain steady 
in the will for omniscience and do not let it be distracted; if they smell 
the fragrances of all enlightening practices, they enter the state of budda- 
hood by impartial wisdom; if they smell the fragrance of the sphere of 
knowledge of all buddhas, they still do not give up the practices of en- 
lightening beings. If enlightening beings accomplish these things, they 
will acquire the infinite, boundless nose of buddhas. 

“Great enlightening beings have ten kinds of tongue: a tongue that 
reveals and explains the acts of infinite sentient beings; a tongue that re- 
veals and explains infinite doors to truth; a tongue that sings the praises 
of the infinite virtues of buddhas; a tongue of infinite eloquence; a tongue 
that expounds aids to the Path of the Great Vehicle; a tongue that covers 
all space; a tongue that illumines all buddha-fields; a tongue that awakens 
the understanding of all sentient beings; a tongue that causes all to praise 
the buddhas; a tongue that defeats all demons and false teachers, destroys 
all afflictions of birth and death, and fosters arrival at nirvana. If enlight- 
ening beings accomplish these things, they will acquire the supreme 
tongue of buddhas, which covers all buddhalands. 

“Great enlightening beings have ten kinds of bodies: human bodies to 
teach humans; nonhuman bodies to teach denizens of hells, animals, and 
hungry ghosts; celestial bodies to teach the beings of the realms of desire, 
form, and formlessness; learners’ bodies to demonstrate the stage of 
learning; nonlearners’ bodies to demonstrate the stage of sainthood; 
individual illuminates’ bodies to teach the way to enter the stage of in- 



1084 


The Flower Ornament Scripture 


dividual enlightenment; enlightening beings’ bodies to foster the accom- 
plishment of the Great Vehicle; buddhas’ bodies, anointed by the water 
of knowledge; mentally produced bodies, generated by adaptive skills; 
the uncontaminated reality-body, effortlessly manifesting the bodies of 
all sentient beings. If they accomplish these, they attain the supreme 
body of buddhas. 

“Great enlightening beings have ten kinds of mind: a mind of leader- 
ship, generating all roots of goodness; a stable mind, with profound faith 
steadfast and unwavering; a mind of profound penetration, understand- 
ing in accord with the teachings of buddhas; a mind of insight, knowing 
the mentalities of all sentient beings; an undisturbed mind, not adulterated 
with any afflictions; a clear, clean mind, which externals cannot stain or 
adhere to; a mind observing sentient beings well, not missing proper 
timing in dealing with them; a mind choosing well what to do, never 
making a mistake anywhere; a mind closely guarding the senses, taming 
them and not letting them run wild; a mind skilled in entering concen- 
tration, entering deeply into the concentrations of buddhas, without 
egoism or selfishness. Based on these ten, enlightening beings can attain 
the supreme mind of all buddhas. 

“Great enlightening beings have ten kinds of action: hearing the 
Teaching, out of fondness for truth; expounding the Teaching, to benefit 
sentient beings; getting rid of covetousness, anger, delusion, and fear, by 
taming their own minds; action in the realm of desire, to teach beings in 
that realm; concentrations in the realms of form and formlessness, to 
foster quick return to noncontamination; aiming for the meaning of the 
Teaching, to quickly attain wisdom; action in all realms of life, to freely 
edify sentient beings; action in all buddha-lands, honoring all buddhas; 
mrvamc action, not cutting off the continuity of birth and death; fulfill- 
ing all qualities of buddhahood, without giving up application of the 
principles of enlightening beings. Based on these ten, enlightening beings 
can achieve the action of buddhas that has no coming or going. 

“Great enlightening beings have ten kinds of abiding: abiding in the 
will for enlightenment, never forgetting it; abiding in the transcendent 
ways, not tiring of fostering enlightenment; abiding in the teaching of 
truth, increasing wisdom; abiding in dispassion, realizing great medita- 
tional concentration; abiding in conformity to universal knowledge, 
austerity, contentment, moderation in food, clothing, and dwelling, and 
getting rid of evil, because few desires means few concerns; abiding in 
deep faith, bearing the true Teaching; abiding in the company of the en- 
lightened, to learn the conduct of buddhas; abiding in generation of 
spiritual powers, to fulfill great knowledge; abiding in attainment of 
acceptance, fulfilling the forecast of enlightenment; abiding in the site 
of enlightenment, fulfilling power, fearlessness, and all aspects of bud- 
dhahood. Based on these ten, enlightening beings can reach the buddhas’ 
supreme abiding in omniscience. 

“Great enlightening beings have ten kinds of sitting: the sitting of 



Detachment from the World 


1085 


universal monarchs, promoting all virtuous behavior; the sitting of 
guardian deities, independently establishing the Buddha teaching in all 
worlds; the sitting oflndra, king of gods, being superior lords of all sen- 
tient beings; the sitting of Brahma, being in control of their own and 
others’ minds; the sitting of lions, being able to expound the truth; the 
sitting of right teaching, holding forth by means of mental command 
and intellectual powers; steadfast sitting, vowing to reach the ultimate 
end; the sitting of great benevolence, bringing happiness to all evil sen- 
tient beings; the sitting of great compassion, tirelessly enduring all pains; 
adamantine sitting, conquering demons and false teachers. Based on 
these, enlightening beings can attain the buddhas’ supreme sitting of true 
awareness. 

“Great enlightening beings have ten kinds of reclining: the reclining 
of silent tranquillity, because of practicing in accord with principle; the 
reclining of concentration, because of body and mind being supple; the 
reclining of Brahma, because of not disturbing self or others; the reclin- 
ing of good works, because of having no regrets afterward; the reclining 
of true faith, because of being unshakable; the reclining of the right Path, 
because of awakening by good companions; the reclining of sublime 
aspirations, because of skillful dedication; the reclining of completion of 
all tasks, because of having accomplished all that is to be done; the re- 
clining of relinquishment of all effort, because of thorough training. 
Based on these enlightening beings can attain the supreme reclining of 
the great teaching of buddhas and be able to awaken all sentient beings. 

“Great enlightening beings have ten kinds of abode: the abode of 
great goodwill, being impartial toward all sentient beings; the abode 
of great compassion, not slighting the uncultivated; the abode of great 
joy, aloof from all vexations; the abode of great equanimity, regarding 
the created and uncreated equally; the abode of all transcendent ways, 
being led by the aspiration for enlightenment; the abode of universal 
emptiness, by virtue of skillful analysis; the abode of signlessness, not 
leaving the absolute state; the abode of wishlessness, examining the 
experience of taking on life; the abode of recollection and awareness, by 
virtue of full development of recognition of truth; the abode of equality 
of all things, by virtue of having gained the prediction of buddhahood. 
Based on these ten, enlightening beings can reach the supreme abode of 
buddhas where there is no obstruction. 

“Great enlightening beings have ten kinds of sphere of action: they 
take right mindfulness as their sphere of action, as they fulfill the points 
of mindfulness; they take all realms of being as their sphere of action, as 
they become truly aware of the implications of the Teaching; they take 
wisdom as their sphere of action, gaining the joy of buddhas; they take 
the transcendent ways as their sphere of action, as they fulfill omni- 
science; they take the four integrative practices as their sphere of action, 
as they educate sentient beings; they take birth and death as their sphere 
of action, as they accumulate roots of goodness; they take bantering with 



1 086 


The Flower Ornament Scripture 


all sentient beings as their sphere of action, as they teach them according 
to their needs and cause them to become free; they take spiritual powers 
as their sphere of action, as they know the realms of the senses of all sen- 
tient beings; they take skill in means as their sphere of action, uniting 
them with transcendent wisdom; they take the site of enlightenment as 
their sphere of action, as they attain universal knowledge, without stop- 
ping the practices of enlightening beings. Based on these ten, enlighten- 
ing beings can reach the supreme sphere of action of great wisdom of 
buddhas. 

“Great enlightening beings have ten kinds of observation: observation 
knowing all acts, seeing all details; observation knowing various ten- 
dencies, not grasping sentient beings; observation knowing faculties, 
comprehending the nonexistence of faculties; observation knowing phe- 
nomena, not violating the realm of reality; observation seeing the veri- 
ties of buddhahood, cultivating the enlightened eye; observation attaining 
wisdom, explaining things as they really are; observation accepting the 
nonorigination of things, definitely comprehending the teaching of 
Buddha; observation in the state of nonregression, destroying all afflic- 
tions and transcending the three worlds and the stages of the lesser 
vehicles; observation in the stage of coronation, by virtue of unshakable 
mastery of all Buddha teachings; observation in concentration with 
hyperconscious knowledge, practicing charity everywhere as Buddhist 
service. Based on these ten, enlightening beings can attain the supremely 
great observational knowledge of buddhas. 

“Great enlightening beings have ten kinds of universal observation: 
they observe all who come seeking of them, satisfying them without 
aversion; they observe all immoral sentient beings and establish them in 
the pure precepts of buddhas; they observe all malicious sentient beings 
and settle them in the power of enlightened tolerance; they observe all 
lazy sentient beings and urge them to be diligent and not give up bearing 
the burden of the Great Vehicle; they observe all confused sentient 
beings and get them to abide in the state of universal knowledge of 
buddhas, where there is no distraction; they observe all deluded sentient 
beings and clear away their doubts and break down reification; they 
observe all impartial good friends and follow their instructions to live by 
the Buddha teachings; they observe all principles they hear and quickly 
attain realizational insight into the supreme meaning; they observe the 
infinite sentient beings, never abandoning the power of great compas- 
sion; they observe the teachings of all buddhas and quickly manage 
to accomplish universal knowledge. Based on these ten, enlightening 
beings can attain the universal observation of supreme wisdom of 
buddh as. 

“Great enlightening beings have ten kinds of springing: the springing 
of a majestic bull, overshadowing all dragons, yakshas, kinnaras, gand- 
harvas, and other creatures; the springing of a majestic elephant, their 
minds well tamed and gentle, carrying all sentient beings; the springing 



Detachment from the World 


1087 


of a great water spirit, producing dense clouds of the great Teaching, 
flashing the lightning of liberation, reverberating with the thunder of 
truth, and showering the sweet rain of the spiritual faculties and powers, 
the elements of enlightenment, meditations, liberations, and concentra- 
tions; the springing of the great golden-winged bird, evaporating the 
water of covetousness, breaking the shell of delusion, catching the evil 
poisonous dragons of affliction, and lifting beings out of the ocean of 
suffering of birth and death; the springing of a great majestic lion, resting 
secure in fearless, impartial great knowledge and, using that as a weapon, 
crushing demons and false teachers; the springing of courage and strength, 
able to destroy the enemy, afflictions, on the great battlefront of birth 
and death; the springing of great knowledge, knowing the elements of 
body, mind, and sense experience, as well as all other interdependent 
productions, and freely explaining all things; the springing of mental 
command, retaining teachings by the power of recollection and aware- 
ness, and expounding them according to the faculties of sentient beings; 
the springing of intellectual powers, uninhibited and swift, analyzing 
everything and causing everyone to receive benefit and be happy; the 
springing of realization of Thusness, fulfilling all aids to the way to 
omniscience, and with instantaneous wisdom attaining all that can be 
attained, understanding all that can be understood, sitting on a lion 
throne, conquering hostile demons, and realizing unexcelled, complete 
perfect enlightenment. Based on these ten, enlightening beings can 
achieve the supreme springing of buddhas in the midst of all things. 

“Great enlightening beings have ten kinds of lion’s roar. They de- 
clare, ‘I will surely attain true enlightenment’ — this is the great lion’s 
roar of the determination for enlightenment. ‘I will enable those who 
have not yet transcended the world to transcend, liberate those who are 
not yet liberated, pacify those who are not yet at peace, and enable those 
who have not attained nirvana to attain it’ — this is the great lion’s roar of 
great compassion. ‘I will perpetuate the seeds of the Buddha, the Teach- 
ing, and the harmonious Community’ — this is the great lion’s roar of 
requiting the benevolence of the Buddha. ‘I will purify all buddha- 
lands’ — this is the great lion’s roar of ultimately firm commitment. ‘I 
will get rid of all evil ways and difficult situations’ — this is the lion’s roar 
of personally maintaining pure conduct. ‘I will fully attain the adorning 
features of body, speech, and mind of all buddhas’ — this is the great 
lion’s roar of tirelessly seeking virtue. ‘I will fully accomplish the knowl- 
edge of all buddhas’ — this is the great lion’s roar of tirelessly seeking 
knowledge. ‘I will annihilate all demons and all the works of demons’ — 
this is the great lion’s roar of cultivating right practice to stop afflictions. 
‘I will realize that all things are selfless, without being, without life, 
without personality, empty, signless, wishless, and pure as space’ — this is 
the great lion’s roar of the acceptance of the nonorigination of all things. 
Enlightening beings in their last life shake all buddha-lands and make 
them all pure: thereupon all the Indras, Brahmas, and guardian deities 



1088 


The Flower Ornament Scripture 


come and praise them and entreat them, ‘Please, enlightening being, 
with the truth of birthlessness, appear to be born.’ The enlightening 
beings then observe all sentient beings in the world by the unobstructed 
eye of wisdom and see that there are none who compare to themselves — 
so they appear to be born in royal palaces, walk seven steps by them- 
selves, and declare in a great lion’s roar, ‘I am supreme in the world — I 
will forever end the realm of birth and death.’ This is the great lion’s roar 
of doing what one says. Based on these ten, enlightening beings can 
attain the supremely great lion’s roar of buddhas. 

“Great enlightening beings have ten kinds of pure giving: impartial 
giving, not discriminating among sentient beings; giving according to 
wishes, satisfying others; unconfused giving, causing benefit to be gained; 
giving appropriately, knowing superior, mediocre, and inferior; giving 
without dwelling, not seeking reward; open giving, without clinging 
attachment; total giving, being ultimately pure; giving dedicated to 
enlightenment, transcending the created and the uncreated; giving to 
teach sentient beings, never abandoning them, even to the site of enlight- 
enment; giving with its three spheres pure, observing the giver, receiver, 
and gift with right awareness, as being like space. Based on these ten 
principles, enlightening beings can accomplish the supreme, pure, mag- 
nanimous giving ofbuddhas. 

“Great enlightening beings have ten kinds of pure discipline: pure dis- 
cipline of body, guarding themselves from evil deeds; pure discipline of 
speech, getting rid of faults of speech; pure discipline of mind, forever 
getting rid of greed, hatred, and false views; the pure discipline of not 
destroying any subjects of study, being honorable leaders among people; 
the pure discipline of preserving the aspiration for enlightenment, not 
liking the lesser vehicles of individual salvation; the pure discipline of 
preserving the regulations of the Buddha, greatly fearing even minor 
offenses; the pure discipline of secret protection, skillfully drawing out 
undisciplined sentient beings; the pure discipline of not doing any evil, 
vowing to practice all virtuous principles; the pure discipline of detach- 
ment from all views of existence, having no attachment to precepts; the 
pure discipline of protecting all sentient beings, activating great com- 
passion. Based on these ten principles, enlightening beings can attain the 
supreme flawless pure discipline ofbuddhas. 

“Great enlightening beings have ten kinds of pure tolerance: pure 
tolerance calmly enduring slander and vilification, to protect sentient 
beings; pure tolerance calmly enduring weapons, to protect self and 
others; pure tolerance not arousing anger and viciousness, the mind 
being unshakable; pure tolerance not attacking the low, being mag- 
nanimous when above; pure tolerance saving all who come for refuge, 
giving up one’s own life; pure tolerance free from conceit, not slighting 
the uncultivated; pure tolerance not becoming angered at injury, because 
of observation of illusoriness; pure tolerance not revenging offenses, 
because of not seeing self and other; pure tolerance not following afflic- 



Detachment from the World 


1089 


tions, being detached from all objects; pure tolerance knowing all things 
have no origin, in accord with the true knowledge of enlightening 
beings, entering the realm of universal knowledge without depending 
on the instruction of another. Based on these ten, enlightening beings can 
attain all buddhas’ supreme tolerance of truth, understanding without 
depending on another. 

“Great enlightening beings have ten kinds of pure energy: pure phys- 
ical energy, to attend buddhas, enlightening beings, teachers, and elders, 
honoring fields of blessings, never retreating; pure verbal energy, exten- 
sively explaining to others whatever teachings they learn and praising 
the virtues of buddhahood, without wearying; pure mental energy, able 
to enter and exit kindness, compassion, joy, equanimity, meditations, 
liberations, and concentrations, without cease; pure energy of honesty, 
being free from deceptiveness, flattery, deviousness, and dishonesty, not 
regressing in any of their efforts; pure energy of determination on in- 
creasing progress, always intent on seeking higher and higher knowl- 
edge, aspiring to embody all good and pure qualities; unwasteful pure 
energy, embodying charity, morality, tolerance, learning, and diligence, 
continuing unceasingly until enlightenment; pure energy conquering all 
demons, able to extirpate greed, hatred, delusion, false views, and all 
other bonds and veils of affliction; pure energy fully developing the light 
of knowledge, being carefully observant in all actions, consummating 
them all, preventing later regret, and attaining all the unique qualities 
of buddhahood; pure energy without coming or going, attaining true 
knowledge, entering the door of the realm of reality, body, speech, and 
mind all impartial, understanding forms are formless and having no 
attachments; pure energy developing the light of the Teaching, tran- 
scending all stages and attaining the coronation of buddhas, and with 
an uncontaminated body manifesting the appearances of death and birth, 
of leaving home and attaining enlightenment, of teaching and passing 
away, fulfilling such tasks of Universal Good. Based on these ten, en- 
lightening beings can attain the supreme great energy of buddhas. 

“Great enlightening beings have ten kinds of pure meditation: pure 
meditation always gladly leaving home, giving up all possessions; pure 
meditation finding genuine good companions, to teach the right way; 
pure meditation living in the forest enduring wind and rain and so on, 
being detached from self and possessions; pure meditation leaving clam- 
orous sentient beings, always enjoying tranquil silence; pure meditation 
with harmonious mental activity, guarding the senses; pure meditation 
with mind and cognition silent, impervious to all sounds and nettles of 
meditational concentration; pure meditation aware of the methods of the 
Path of enlightenment, contemplating them all and actually realizing 
them; pure meditation detached from clinging to its experiences, neither 
grasping nor rejecting the realm of desire; pure meditation awakening 
psychic knowledge, knowing the faculties and natures of all sentient 
beings; pure meditation with freedom of action, entering into the con- 



1090 


The Flower Ornament Scripture 


centration of buddhas and knowing there is no self. Based on these ten, 
enlightening beings can attain the supreme pure meditation of buddhas. 

“Great enlightening beings have ten kinds of pure wisdom: pure 
wisdom knowing all causes, not denying consequences; pure wisdom 
knowing all conditions, not ignoring combination; pure wisdom know- 
ing nonannihilation and nonpermanence, comprehending interde- 
pendent origination truly; pure wisdom extracting all views, neither 
grasping nor rejecting characteristics of sentient beings; pure wisdom 
observing the mental activities of all sentient beings, knowing they are 
illusory; pure wisdom with vast intellectual power, distinguishing all 
truths and being unhindered in dialogue; pure wisdom unknowable to 
demons, false teachers, or followers of the vehicles of individual salva- 
tion, deeply penetrating the knowledge of all buddhas; pure wisdom 
seeing the subtle reality body of all buddhas, seeing the essential purity of 
all sentient beings, seeing that all phenomena are quiescent, and seeing 
that all lands are the same as space, knowing all characteristics without 
impediment; pure wisdom with all powers of mental command, analytic 
abilities, liberative means, and ways of transcendence, fostering the at- 
tainment of all supreme knowledge; pure wisdom instantly uniting with 
adamantine knowledge comprehending the equality of all things, at- 
taining the most honorable knowledge of all things. Based on these ten, 
enlightening beings can attain the unobstructed great wisdom of 
buddhas. 

“Great enlightening beings have ten kinds of pure benevolence: im- 
partial pure benevolence, caring for all sentient beings without discrimi- 
nation; helpful pure benevolence, bringing happiness by whatever they 
do; pure benevolence taking care of people in the same way as oneself, 
ultimately bringing about emancipation from birth and death; pure 
benevolence not abandoning the world, the mind always focused on 
accumulating roots of goodness; pure benevolence able to bring libera- 
tion, causing all sentient beings to annihilate all afflictions; pure benevo- 
lence generating enlightenment, inspiring all sentient beings to seek 
omniscience; pure benevolence unobstructed by the world, radiating 
great light illuminating everywhere equally; pure benevolence filling 
space, reaching everywhere to save sentient beings; pure benevolence 
focused on truth, realizing the truth of Thusness; pure benevolence 
without object, entering enlightening beings’ detachment from life. 
Based on these ten, enlightening beings can attain the supreme, vast, pure 
benevolence of buddhas. 

“Great enlightening beings have ten kinds of pure compassion: pure 
compassion without companion, as they make their determination inde- 
pendently; tireless pure compassion, not considering it troublesome to 
endure pain on behalf of all sentient beings; pure compassion taking on 
birth in difficult situations, for the purpose of liberating sentient beings; 
pure compassion taking on birth in pleasant conditions, to show imper- 
manence; pure compassion for the sake of wrongly fixated sentient 



Detachment from the World 


1091 


beings, never giving up their vow of universal liberation; pure compas- 
sion not clinging to personal pleasure, giving happiness to all sentient 
beings; pure compassion not seeking reward, purifying their minds; pure 
compassion able to remove delusion by explaining the truth. Great en- 
lightening beings know all things are in essence pure and have no cling- 
ing or irritation, but suffering is experienced because of afflictions of 
adventitious defilements: knowing this, they conceive great compassion 
for sentient beings. This is called essential purity, as they explain to them 
the principle of undefiled pure light. Great enlightening beings know 
that all phenomena are like the tracks of birds in the sky, but that sentient 
beings’ eyes are clouded by delusion and they cannot clearly realize this; 
observing them, enlightening beings conceive great compassion. This is 
called true knowledge, as they teach them the principle of nirvana. These 
are ten kinds of pure compassion, based on which enlightening beings 
attain the supremely great compassion of buddhas. 

“Great enlightening beings have ten kinds of pure joy: the pure joy of 
aspiring to enlightenment; the pure joy of relinquishing all possessions; 
the pure joy of not rejecting undisciplined sentient beings but teaching 
them and maturing them; the pure joy of being able to tolerate evil- 
doing sentient beings and vowing to save and liberate them; the pure 
joy of giving one’s life in search of truth, without regret; the pure joy 
of giving up sensual pleasures and always taking pleasure in truth; the 
pure joy of inducing sentient beings to give up material pleasures and 
always take pleasure in truth; the pure joy of cosmic equanimity tire- 
lessly honoring and serving all buddhas they see; the pure joy of teaching 
all sentient beings to enjoy meditations, liberations, and concentrations, 
and to freely enter and emerge from them; the pure joy of gladly carrying 
out all austere practices that accord with the way of enlightening beings 
and realizing the tranquil, imperturbable supreme calmness and wisdom 
of the sage. Based on these ten, enlightening beings can attain the su- 
premely great pure joy of buddhas. 

“Great enlightening beings have ten kinds of pure equanimity: the 
pure equanimity of not becoming emotionally attached to sentient beings 
who honor and support them; the pure equanimity of not being angered 
at sentient beings who slight and revile them; the pure equanimity of 
always being in the world but not being affected by the vicissitudes of 
worldly things; the pure equanimity of instructing sentient beings who 
are fit for the Teaching at the appropriate times, while not conceiving 
aversion for sentient beings who are not fit for the Teaching; the pure 
equanimity of not seeking the states of learning or nonlearning of the 
two lesser vehicles; the pure equanimity of the mind always being aloof 
from all desires that are conducive to affliction; the pure equanimity of 
not praising the two lesser vehicles’ aversion to birth and death; the pure 
equanimity of avoiding worldly talk, talk that is not of nirvana, talk that 
is not dispassionate, talk that is not according to truth, talk that disturbs 
others, talk of individual salvation, and in general all talk that obstructs 



1092 


The Flower Ornament Scripture 


the Path of enlightening beings; the pure equanimity of waiting for the 
appropriate times to teach sentient beings whose faculties are mature and 
have developed mindfulness and precise awareness but do not yet know 
the supreme truth; the pure equanimity of waiting for the appropriate 
times to teach sentient beings whom the enlightening being has already 
instructed in the past but who cannot be tamed until the enlightening 
being reaches buddhahood; the pure equanimity of not considering people 
as higher or lower, being free from grasping and rejection, being aloof 
from all kinds of discriminatory notions, always being rightly concen- 
trated, penetrating truth and attaining tolerance. Based on these ten, en- 
lightening beings can attain the supremely pure equanimity of buddhas. 

“Great enlightening beings have ten kinds of principle: the principle 
of great learning, steadfastly putting it into practice; the principle of 
truth, skillfully thinking about it and discerning it; the principle of emp- 
tiness, the ultimate truth being emptiness; the principle of silence and 
calm, being detached from the clamor and confusion of sentient beings; 
the principle of inexpressibility, not clinging to words; the principle of 
according with truth, realizing that past, present, and future are equal; 
the principle of the realm of reality, all things being one in essence; the 
principle of True Thusness, as all who realize Thusness enter it; the prin- 
ciple of the limit of reality, realizing ultimate truth; the principle of great 
ultimate nirvana, extinguishing all suffering yet carrying out the prac- 
tices of enlightening beings. Based on these ten, enlightening beings can 
attain the supreme principle of omniscience. 

“Great enlightening beings have ten kinds of law: the law of truth, 
practicing what they teach; the law of detachment from clinging, de- 
taching from both the clinger and that which is clung to; the law of non- 
contention, being free from all confusing conflicts; the law of silent ex- 
tinction, extinguishing all irritations; the law of dispassion, all covetous- 
ness being ended; the law of freedom from false notions, all arbitrary 
conceptualization clinging to objects permanently ceasing; the law of 
birthlessness, being immovable as space; the law of the uncreated, being 
detached from appearances of origin, subsistence, and annihilation; the 
law of basic essence, being inherently pure; the law of abandoning all 
nirvana in which there is still suffering, to be able to generate all practices 
of enlightening beings and carry them out uninterruptedly. Based on 
these ten, enlightening beings can attain the supremely great law of 
buddhas. 

“Great enlightening beings have ten kinds of virtues instrumental in 
fostering enlightenment: urging sentient beings to generate the aspiration 
for enlightenment is one of enlightening beings’ virtues instrumental in 
fostering enlightenment, because it perpetuates the three treasures; fol- 
lowing the ten kinds of dedication is one of enlightening beings’ virtues 
instrumental in fostering enlightenment, because it stops all that is not 
good and accumulates all that is good; wisely guiding and teaching is 
one of enlightening beings’ virtues instrumental in fostering enlighten- 



Detachment from the World 


1093 


ment, because it transcends the virtues of the worlds of desire, form, and 
formlessness; indefatigability of mind is one of enlightening beings’ vir- 
tues instrumental in fostering enlightenment, because thereby they finally 
liberate all sentient beings; relinquishing all internal and external pos- 
sessions is one of enlightening beings’ virtues instrumental in fostering 
enlightenment, because of having no attachments to anything at all; 
working unflaggingly to fully develop spiritual refinements is one of 
enlightening beings’ virtues instrumental in fostering enlightenment, 
by opening the gate of great charity, without limit; dedicating all roots 
of goodness, superior, middling, or lesser, to supreme enlightenment 
without slighting any is one of enlightening beings’ virtues instrumental 
in fostering enlightenment, being consonant with skill in means; gen- 
erating great compassion for bad sentient beings who are mean and fixed 
on error, not despising them, is one of enlightening beings’ virtues in- 
strumental in fostering enlightenment, by virtue of always activating the 
heart of universal commitment of great people; honoring and serving all 
buddhas, thinking of all enlightening beings as buddhas, and bringing 
joy to all sentient beings, is one of enlightening beings’ virtues instru- 
mental in fostering enlightenment, as they keep their original will most 
firm and steadfast. Great enlightening beings accumulate roots of good- 
ness over measureless eons, wishing to attain realization of supreme en- 
lightenment themselves, as though it were in their palm; yet they give 
away all their roots of goodness to all sentient beings without any grief 
or regret, their minds being as broad as space — this is a virtue of enlight- 
ening beings instrumental in fostering enlightenment, as they develop 
great wisdom and realize great truth. Based on these ten, enlightening 
beings can embody the supremely great mass of virtues of buddhas. 

“Great enlightening beings have ten kinds of knowledge instrumental 
in fostering enlightenment. They associate with learned, genuine teachers, 
and respectfully attend them, obeying them in every way, not deviating 
from their instructions; this is one, being totally honest, without false- 
hood. They give up conceit forever, they are always humble and respect- 
ful, their thoughts, words, and deeds are free from coarseness, they are 
harmonious and agreeable, and do not prevaricate; this is the second, as 
their beings become capable of bearing the Buddha teaching. They are 
mentally collected, aware, always alert, never distracted or confused; 
conscientious and agreeable, their minds are calm and imperturbable; they 
always remember the six thoughts, always practice the sixfold respect, 
and always abide by the six principles of steadfastness; this is the third, 
being a way to develop tenfold knowledge. They take pleasure in truth 
and principle, always enjoying listening to teaching of truth, abandoning 
worldly philosophies and theses, always concentrating on listening to 
transcendental talk, leaving the lesser vehicles of individual salvation be- 
hind and entering the wisdom of the Great Vehicle of universal salvation; 
this is the fourth, singlemindedly recollecting without distraction. They 
bear the six ways of transcendence in mind wholeheartedly, have already 



1094 


The Flower Ornament Scripture 


perfected the practice of the four immeasurable minds, follow the meth- 
ods of illumination and skillfully put them into practice; they earnestly 
question intelligent people of knowledge, avoid bad tendencies, and aim 
for good ways; their minds always like contemplation with right recol- 
lection; they subdue their own feelings and protect the minds of others: 
this is the fifth, firmly executing true practice. They always appreciate 
emancipation and do not cling to the world; they are always aware of 
their own minds and never have any evil thoughts; they have done away 
with greed, anger, and malevolence, and their thoughts, words, and deeds 
are all good; they have certain knowledge of the inherent nature of mind: 
this is the sixth, able to purify one’s own and others’ minds. They observe 
the five clusters as being like illusory phenomena, the elements like poi- 
sonous snakes, the sense mediums like desolate villages, all things as like 
illusions, flames, reflections, dreams, shadows, echoes, images, like paint- 
ings in the sky, like a turning wheel of fire, like the colors of the rainbow, 
like sunlight and moonlight, signless and formless, neither permanent 
nor ending, not coming or going, and not abiding either — contemplating 
in this way, they know all things have no origin and no destruction: this 
is the seventh, knowing that the essential nature of all things is empty 
and quiescent. When great enlightening beings hear that phenomena 
have no self, no being, no soul, no person, no mind, no object, no greed, 
no anger, no delusion, no body, no thing, no master, no sustenance, no 
attachment, and no action, all of these having no existence, being ulti- 
mately nil — having heard this, they deeply believe it, without doubt or 
repudiation: this is the eighth, being able to perfect complete understanding. 
Great enlightening beings tame their faculties well, and they cultivate ac- 
tion according to truth; they always abide in tranquillity and insight, and 
their minds are silent and calm, with no disturbing thoughts arising; they 
have no self, no person, no fabrication, no conditioning, no idea of self, 
no idea of self doing anything, no excess or lack, and no sense of attain- 
ment of this either; their physical, verbal, and mental actions have no 
coming or going, no energy, no vigor; they see all things and all beings 
impartially and do not dwell on anything; they are neither of this world 
nor beyond it, notions of ‘here’ and ‘there’ being inherently irrelevant; 
they come from nowhere and go nowhere — they always meditate in. 
this way by means of knowledge and wisdom: this is the ninth, reaching 
transcendence of forms of discriminations. Because great enlightening 
beings see the principle of interdependent origination, they see the purity 
of phenomena; because they see the purity of phenomena, they see the 
purity of lands; because they see the purity of lands, they see the purity of 
space; because they see the purity of space, they see the purity of the 
realm of reality; because they see the purity of the realm of reality, they 
see the purity of knowledge; this is the tenth, cultivating and accumulat- 
ing all-knowledge. These are enlightening beings’ ten kinds of knowledge 
instrumental in fostering enlightenment, based on which they can attain 
the buddhas’ store of un-impeded, pure, subtle knowledge of all truths. 



Detachment from the World 


1095 


“Great enlightening beings have ten kinds of sufficiency of insight: 
skillfully analyzing all things; not grasping or clinging to anything; di- 
vorcing all deluded views; illumining all senses with the light of knowl- 
edge; skillfully generating rightly directed energy; being able to deeply 
penetrate knowledge of absolute truth; extinguishing the actions of afflic- 
tions and developing the knowledge of extinction and knowledge of 
birthlessness; observing everywhere with the knowledge of the celestial 
eye; knowing the purity of the past by the recollection of past states; 
annihilating the contaminations of sentient beings by the spiritual knowl- 
edge of ending contamination. Based on these ten, enlightening beings can 
attain the supreme illumination of all teachings of the buddhas. 

“Great enlightening beings have ten kinds of quest for truth: quest for 
truth with a straightforward mind, being free from dishonesty; diligent 
quest for truth, being free from laziness; wholly devoted quest for truth, 
not begrudging their lives; quest for truth to destroy all sentient beings’ 
afflictions, not doing it for fame, profit, or respect; quest for truth to 
benefit self and others, all sentient beings, not just helping themselves; 
quest for truth to enter knowledge and wisdom, not taking pleasure in 
literature; quest for truth to leave birth and death, not craving worldly 
pleasures; quest for truth to liberate sentient beings, engendering the deter- 
mination for enlightenment; quest for truth to resolve the doubts of all 
sentient beings, to free them from vacillation; quest for truth to fulfill 
buddhahood, not being inclined to lesser aims. Based on these ten, enlight- 
ening beings can attain great knowledge of all elements of buddhahood 
without being instructed by another. 

“Great enlightening beings have ten kinds of understanding of truth: 
generating and developing roots of goodness in accord with the conven- 
tional world is the way of understanding of truth of unenlightened ordi- 
nary people; attaining indestructible faith, aware of the essence of things, 
is the way of understanding truth of people acting according to faith; 
leaving behind erroneous ways and turning to the eightfold right path 
is the way people aiming for stream-entering understand truth; get- 
ting rid of bonds, putting an end to the contaminations of birth and 
death, and seeing reality is the stream-enterer's understanding of truth; 
seeing tasting as affliction and knowing no coming or going is the once- 
returner’s understanding of truth; not taking pleasure in the world, seek- 
ing to end contamination, not having so much as a single thought of 
attachment to life, is the nonreturner’s understanding of truth; attaining 
the six spiritual powers, eight liberations, nine concentration states, and 
four special knowledges, all fully developed, is the saint’s understanding 
of truth; naturally being inclined to contemplate uniform interdepen- 
dent origination, the mind always tranquil and content, having few 
concerns, understanding causality, awakening on one’s own without 
depending on another, accomplishing various kinds of spiritual knowl- 
edge, is the individual llluminate’s understanding of truth; having vast 
knowledge, all faculties clear and sharp, always inclined to liberate all 



1096 


The Flower Ornament Scripture 


sentient beings, diligently cultivating virtue and knowledge to foster 
enlightenment, fully developing buddhas’ ten powers, fearlessnesses, 
and other attributes, is the enlightening being’s understanding of truth. 
Based on these ten, enlightening beings can attain the understanding of 
truth of the supreme great knowledge of buddhas. 

“Great enlightening beings have ten norms of practice: honoring the 
wise; always being alerted by the celestial spirits; always having shame 
and conscience before the buddhas; having pity for sentient beings and 
not abandoning birth and death; carrying tasks through to consum- 
mation without change of mind; single-mindedly following the en- 
lightening beings who aspire to universal enlightenment and diligently 
learning; getting rid of wrong views and earnestly seeking the right 
Path; destroying demons and the actions of afflictions; knowing the dif- 
ferent faculties and temperaments of sentient beings and teaching them 
to enable them to live in the state of buddhahood; abiding in the infi- 
nitely vast cosmos of reality, removing afflictions and purifying the 
body. Based on these ten, enlightening beings can attain the buddhas’ 
supreme method of practice. 

“For great enlightening beings there are ten kinds of demons: the 
demon of the clusters of mental and material elements, giving rise to 
attachments; the demon of afflictions, perpetually confusing and de- 
filing; the demon of actions, able to obstruct and inhibit; the demon of 
mind, which gives rise to pride; the demon of death, which abandons 
life; the demon of heaven, being self-indulgent; the demon of roots of 
goodness, because of perpetual clinging; the demon of concentration, 
because of long indulgence in the experience; the demon of spiritual 
teachers, because of giving rise to feelings of attachment; the demon of 
the phenomenon of enlightenment, because of not wanting to relinquish 
it. Great enlightening beings should apply appropriate means to quickly 
escape these demons. 

“For great enlightening beings there are ten kinds of demons’ actions: 
cultivating roots of goodness while forgetting the aspiration for enlight- 
enment; giving with ill-will, keeping precepts with hatred, rejecting 
people of bad character, rejecting the slothful, slighting the confused, 
and despising the ignorant; being jealous and stingy with the profound 
teaching, not explaining it to those who are capable of being enlightened, 
insisting on explaining it to people without the capacity for it as long as 
wealth and honor are thereby available; not liking to hear about the 
ways of transcendence, not practicing them even when hearing about 
them, tending to negligence even when practicing them, becoming nar- 
row and mean in spirit because of laziness, and not seeking supreme great 
enlightenment; avoiding good companions, associating with bad com- 
panions, craving personal release, not wanting to accept life, wishing for 
the desirelessness and tranquillity of nirvana; arousing hatred and anger 
toward enlightening beings, looking at them with malevolent eyes, 
looking for faults in them, talking of their faults, cutting off their sup- 



Detachment Jrom the World 


1097 


port; repudiating true teaching and being averse to hearing it, immedi- 
ately criticizing it when hearing it, having no respect for those who 
expound it, claiming oneself to be right and others all wrong; indulging 
in the study of secular literature, expounding the vehicles of individual 
salvation while obscuring the profound Teaching, or giving subtle doc- 
trines to unsuitable people, straying from enlightenment and persisting 
in false paths; always liking to associate with those who are already 
liberated and at peace, and giving them offerings, while not being will- 
ing to approach or edify those who have not yet attained liberation or 
peace; developing conceit, having no respect, often troubling or hurting 
sentient beings, not seeking genuine knowledge of truth, being mean 
and difficult to awaken. These are the ten kinds of demons’ actions, 
which enlightening beings should quickly get away from to seek en- 
lightened action. 

“Great enlightening beings have ten ways of getting rid of demons’ 
actions: associating with the wise and honoring and serving them; not 
elevating themselves or praising themselves; believing in the profound 
Teaching of Buddha without repudiating it; never ever forgetting the 
determination for omniscience; diligently cultivating refined practices, 
never being lax; always seeking all the teachings for enlightening beings; 
always expounding the truth tirelessly; taking refuge with all the bud- 
dh as of the ten directions, thinking of them as saviors and protectors; 
faithfully accepting and remembering the support of the spiritual power 
of the buddhas; equally planting the same roots of goodness with all 
enlightening beings. Based on these ten, enlightening beings can escape 
all demonic ways. 

“Great enlightening beings have ten ways of seeing buddhas: the 
buddha of abiding in the world attaining true enlightenment they see by 
nonattachment; they see the buddha of vows by production; they see the 
buddha of rewards of action by deep faith; they see the buddha of 
preservation by following the Teaching; they see the buddha of nirvana 
by deeply entering it; they see the cosmic buddha everywhere; they see 
the buddha of mind by peaceful stability; they see the buddha of concen- 
tration by infinite independence; they see the buddha of fundamental 
essence by clear comprehension; they see the buddha of adaptation by 
universal awareness. By these they always see the supreme Buddha. 

“Great enlightening beings have ten kinds of buddha-action. Guiding 
at appropriate times is buddha-action because it fosters correct cultivation 
of practice. Causing dream visions is buddha-action because it awakens 
awareness of past roots of goodness. Expounding to others scriptures 
they have not yet heard is buddha-action because it causes growth of 
knowledge and resolution of doubts. Teaching the way to emancipation 
to those bound up in regrets is buddha-action because it frees them from 
a doubting mind. Manifesting the glorified body of Buddha for the sake 
of sentient beings with stingy minds, ignorant minds, minds interested in 
personal salvation, malevolent minds, doubting minds, scattered minds, 



1098 


The Flower Ornament Scripture 


or conceited minds, is buddha-action because it nurtures past roots of 
goodness. Widely expounding the true Teaching in times when true 
Teaching is difficult to come across, causing those who hear it to attain 
concentrated knowledge and knowledge of spiritual powers, to be able 
to benefit innumerable sentient beings, is buddha-action because the 
resolution is pure. If anything demonic occurs, being able to manifest a 
voice equal to space explaining the principle of not harming others, in 
order to quell it, causing the awakening of understanding and causing 
the majesty of demons who hear to vanish, is buddha-action because the 
will is extraordinary and the power great. The mind having no lapse, 
being constantly alert, not permitting experiential entry into the absolute 
state of individual liberation, and never speaking of the realm of libera- 
tion to those whose faculties and characters are not yet mature, is buddha- 
action because it is the performance of the original vow. Shedding all the 
bonds and contaminations of birth and death, cultivating the practices 
of enlightening beings continously, taking care of sentient beings with 
great compassion, causing them to undertake such practice and even- 
tually be liberated, is buddha-action because it does not stop the practice 
of the deeds of enlightening beings. Enlightening beings realize that their 
own bodies as well as sentient beings are fundamentally quiescent and 
null, yet, not being surprised or afraid, they still tirelessly cultivate virtue 
and knowledge; though they know all things have no creation, yet they 
do not ignore the individual characteristics of things; though they are 
forever aloof of craving for objects, yet they always gladly behold the 
form bodies of buddhas; though they know one is enlightened into the 
truth without depending on another, yet they seek omniscience through 
many kinds of methods; though they know all lands are like space, they 
always enjoy adorning all buddha-lands; though they always observe 
that there is no real person or self, yet they tirelessly teach and enlighten 
sentient beings; though fundamentally unmoving in the cosmos of real- 
ity, yet they manifest a multitude of transformations by spiritual powers; 
though they have already accomplished omniscience, yet they practice 
the acts of enlightening beings without ceasing; though they know all 
things are inexplicable, yet they turn the wheel of the pure Teaching and 
gladden the hearts of all beings; though they are able to manifest the 
spiritual powers of buddhas, yet they do not reject embodiment as en- 
lightening beings; though they appear to enter ultimate final extinction, 
they manifest birth in all places — being able to perform these practices, 
simultaneously carrying out the provisional and the true, is buddha- 
action. Based on these ten, enlightening beings can achieve supreme 
teacherless great action without relying on the instruction of another. 

“For great enlightening beings there are ten kinds of conceited action. 
Not respecting teachers, parents, mendicants, people on the right Path, 
people aiming for the right Path, or honorable fields of blessings, is con- 
ceited action. If there are teachers who have attained to supreme truth, 
who ride the Great Vehicle of universal enlightenment, who know the 



Detachment jrom the World 


1099 


way to emancipation, who have attained mental command and expound 
the great principles of the scriptures, to be haughty toward them or their 
teachings and to be disrespectful is conceited action. When in an audience 
hearing the sublime Teaching expounded, to be unwilling to laud its 
excellence and cause others to believe and accept it, is conceited action. 
Habitually conceiving the illusion of superiority, elevating oneself and 
looking down on others, not seeing one’s own faults, not knowing one’s 
own shortcomings, is conceited action. Habitually imagining that one is 
better than those who are better than oneself, not praising virtuous people 
who are praiseworthy, and not being happy when others praise them, 
is conceited action. When seeing someone preach, in spite of knowing 
it is the norm, the rule, the truth, the word of Buddha, to despise the 
teaching because of disliking the person, to slander it and incite others 
to slander it, is conceited action. Seeking a high seat for oneself, declaring 
oneself to be a teacher worthy of receiving offerings and not supposed 
to work, failing to rise to greet old people who have cultivated spiritual 
practice for a long time, being unwilling to serve them, is conceited 
action. Frowning unhappily on seeing people with virtue, speaking to 
them harshly and looking for faults in them, is conceited action. When 
seeing intelligent people who know the truth, not being willing to ap- 
proach and attend them, respect and honor them, being unwilling to ask 
them what is good and what is not good, what should be done and what 
should not be done, what acts result in various benefits and comforts in 
the long night, being foolish and deluded, stubborn and contentious, 
swallowed by self-importance, never able to see the way to emanci- 
pation, is conceited action. There are also sentient beings with minds 
shrouded by conceit, who when buddhas appear in the world are unable 
to approach, respect, and honor them; in them no new good arises, and 
goodness from the past evaporates and vanishes; they say what they 
should not, they contend where they should not; in the future they will 
surely fall into a deep pit of danger and will not even encounter Buddha, 
much less hear the Teaching, for hundreds of thousands of eons, though 
because of having once conceived the aspiration for enlightenment they 
will in the end wake up on their own — this is conceited action. If en- 
lightening beings get rid of these ten kinds of conceited action, they will 
attain ten kinds of actions of knowledge. 

“The ten kinds of action of knowledge are believing in consequences 
of action and not denying causality; not giving up the determination for 
enlightenment, always remembering the buddhas; attending the wise, 
respecting and providing for them, honoring them tirelessly; enjoying 
the teachings and their meanings, never tiring of them, getting rid of 
wrong awareness and cultivating true awareness; getting rid of haughti- 
ness toward all sentient beings, thinking of enlightening beings as bud- 
dhas, valuing the true Teaching as much as one’s own being, honoring 
the enlightened as though protecting one’s own life, thinking of practi- 
tioners as buddhas; being free from all that is not good in thought, word, 



1100 


The Flower Ornament Scripture 


and deed, praising the excellences of sages and saints, and according with 
enlightenment; not denying interdependent origination, getting rid of 
false views, destroying darkness and attaining light, illumining all things; 
acting in accord with the ten kinds of dedication, thinking of the ways of 
transcendence as one’s mother, thinking of skillful means as one’s father, 
and entering the house of enlightenment with a profound, pure mind; 
diligently accumulating all practices that foster enlightenment, such as 
charity, morality, learning, cessation and contemplation, virtue and wis- 
dom; indefatigably cultivating any practice that is praised by the bud- 
dhas, that can break through the afflictions and conflicts of demons, that 
can remove all obstructions, veils, shrouds, and bonds, that can teach 
and tame all sentient beings, that can embrace the truth in accord with 
knowledge and wisdom, that can purify a buddha-land, that can gener- 
ate spiritual capacities and insights. Based on these ten actions of knowl- 
edge, enlightening beings can attain the supreme action of great knowl- 
edge of buddhas, including all skillful means of liberation. 

“For great enlightening beings there are ten kinds of possession by 
demons: laziness; narrowness and meanness of aspiration; satisfaction 
with a little practice; exclusivity; not making great vows; liking to be 
in tranquil extinction and annihilating afflictions; permanently annihi- 
lating birth and death; giving up the practices of enlightening beings; 
not edifying sentient beings; doubting and repudiating the truth. If en- 
lightening beings can get rid of these possessions by demons, they can 
gain ten kinds of support by Buddha: they are supported by Buddha in 
first being able to aspire to enlightenment; in preserving the will for en- 
lightenment life after life without letting it be forgotten; in being aware 
of manias and being able to avoid them; in learning the ways of tran- 
scendence and practicing them as taught; in knowing the pains of birth 
and death yet not rejecting them; in contemplating the most profound 
truth and gaining immeasurable reward; in expounding the principles of 
the two lesser vehicles of salvation for the benefit of sentient beings with- 
out actually grasping the liberation of those vehicles; in happily con- 
templating the uncreated without dwelling therein, and not thinking of 
the created and the uncreated as dual; in reaching the realm of birthless- 
ness yet manifesting birth; in realizing universal knowledge yet carrying 
out the practices of enlightening beings and perpetuating the seed of en- 
lightening beings. Based on these ten, enlightening beings can attain the 
supreme supportive power of buddhas. 

“Great enlightening beings have ten kinds of support by truth: know- 
ing all conditioned states are impermanent; knowing all conditioned 
states are painful; knowing all conditioned states are identityless; know- 
ing all phenomena are quiescent nirvana; knowing all phenomena arise 
from conditions and do not come to be without conditions; knowing 
that ignorance comes from wrong thought, and finally old age and death 
come from ignorance, so if wrong thought is extinguished, ignorance is 
extinguished, and finally old age and death are extinguished; knowing 



Detachment from the World 


1101 


the three doors of liberation and generating the vehicle of hearers, real- 
izing the state of noncontention and generating the vehicle of individual 
illuminates; knowing the six transcendent ways and the four means of 
integration, generating the Great Vehicle; knowing that all lands, all 
phenomena, all sentient beings, and all times are spheres of knowledge of 
buddhas; knowing how to cut off all thoughts, abandon all grasping, 
detach from before and after, and accord with nirvana. Based on these 
ten, enlightening beings can attain the supreme support of truth of all 
buddhas. 

“Great enlightening beings have ten kinds of activities in the heaven 
of satisfaction. First, they tell the celestials in the heavens of desire the 
principle of detachment, saying, ‘All dominion is impermanent, all plea- 
sures must fade and vanish,’ and they urge the celestials to aspire to en- 
lightenment. Second, to the celestials of the heavens in the realm of form 
they explain how to enter and emerge from the meditative and libera- 
tive concentrations, and if there are any who become attached to them 
and therefore regenerate views of the body, erroneous views, nescience, 
and so on, the enlightening beings explain true wisdom to them; if any 
conceive a deluded idea of purity of material or immaterial things, they 
explain that they are not pure and are all impermanent, and thus urge 
them to aspire to enlightenment. Third, in the heaven of satisfaction, 
great enlightening beings enter a concentration called magnificent array 
of light, and their bodies radiate light illumining the entire universe; 
according to the mentalities of sentient beings, they preach to them in 
various voices, so that the sentient beings, having heard, have pure faith 
and are reborn in the heaven of satisfaction after death, where the en- 
lightening beings urge them to aspire to enlightenment. Fourth, the 
great enlightening beings in the heaven of satisfaction, with their un- 
obstructed eyes, see all the enlightening beings in all the heavens of satis- 
faction in the ten directions, so that all the enlightening beings see each 
other; having seen each other, they discuss the marvelous Teaching — 
that is, descending spiritually into the mother’s womb, being born, 
leaving home, going to the site of enlightenment, being imbued with 
magnificent adornments, and also showing the deeds they have been 
carrying out since ancient times, by which they attained this great 
knowledge and its virtues, being able to manifest these things without 
leaving their original places. Fifth, when a great enlightening being is 
in the heaven of satisfaction, the enlightening beings in the palaces of 
all the heavens of satisfaction in the ten directions come and gather 
around respectfully, and then the great enlightening being, wishing to 
enable those enlightening beings to fulfill their vows, and to gladden 
them, expounds teachings according to the states those enlightening 
beings should abide in, according to what they are to do and what they 
are to stop, what they are to practice and what they are to realize; having 
heard this, the enlightening beings are very happy and freshly inspired, 
and return to the places where they live in their own lands. Sixth, when 



1102 


The Flower Ornament Scripture 


great enlightening beings are in the heaven of satisfaction, the celestial 
devil, lord of the realm of desire, in order to spoil and disrupt the work 
of the enlightening beings, comes to the enlightening beings with a 
retinue of demons; then the enlightening beings, in order to crush the 
army of demons, abide in the gate of knowledge of skill in means of 
transcendent wisdom which is included in the adamantine path, and 
expound the truth to them in both gentle and harsh words, causing the 
demons to be unable to get the upper hand; and when the demons see the 
sovereign power of the enlightening beings, they all become inspired to 
seek supreme enlightenment. Seventh, great enlightening beings in the 
heaven of satisfaction know that the celestials in the realm of desire do 
not like to hear the truth; then the enlightening beings announce in a 
loud voice, ‘Today an enlightening being is going to manifest wonders 
— those who wish to see should come at once.’ Then the celestials, having 
heard this, gather in droves. The enlightening beings, seeing that the celes- 
tials have gathered, show them wonders in the palace that the celestials 
have never seen or heard of; having seen these, the celestials are totally 
enraptured. Then the enlightening beings also produce voices in music 
saying, ‘Benevolent ones, all conditioned states are impermanent and 
painful, all things are void of identity; nirvana is tranquil extinction.’ 
They also say, ‘You all should cultivate the practices of enlightening 
beings and should fulfill omniscience.’ When the celestials hear this voice 
of teaching, they grieve and lament and give rise to revulsion and are 
all inspired to seek enlightenment. Eighth, great enlightening beings 
living in the palace of the heaven of satisfaction are able, without leaving 
their original place, to go to the abodes of all the innumerable buddhas in 
the ten directions, see the buddhas, approach them and pay respects to 
them, and reverently listen to their teaching. At that time the buddhas, 
in order to enable enlightening beings to attain the supreme state of 
coronation, explain to them a stage of enlightening beings called ‘all 
spiritual capacities,’ in which all supreme virtues are attained by instan- 
taneous realizational wisdom, and they enter the stage of all knowledge. 
Ninth, great enlightening beings living in the palace of the heaven of 
satisfaction, wishing to honor the buddhas, use great spiritual powers 
to produce various offerings called ‘extraordinarily pleasing,’ filling all 
worlds throughout the space of the cosmos, and present them to the 
buddhas — when the sentient beings of those worlds see those offerings, 
all are inspired to seek supreme enlightenment. Tenth, great enlight- 
ening beings in the heaven of satisfaction set forth infinite teachings like 
illusions, like reflections, pervading all worlds in the ten directions, 
manifesting various forms, various characteristics, various bodies, var- 
ious modes of conduct, various activities, various methods, various meta- 
phors, various explanations, gladdening all sentient beings according to 
their mentalities. These are the ten kinds of activities of enlightening 
beings in the heaven of satisfaction: if they accomplish these things, they 
can subsequently be born in the human world. 



Detachment from the World 


1103 


“When great enlightening beings in the heaven of satisfaction are 
about to descend to be born in the human world, they manifest ten 
things. First, they radiate a tremendous light from their feet, called 
adornment of peace and happiness, which illumines all the miserable 
states in the universe; all sentient beings who come in contact with this 
light attain peace and happiness free from suffering, and, having realized 
peace and happiness, they realize that an extraordinarily great person is 
going to come forth into the world. Second, they emit a tremendous 
light, called awakening, from the curl of white hair between their brows, 
illumining the whole universe, shining on all the enlightening beings 
they worked with in the past; those enlightening beings, bathed in this 
light, know that an enlightening being is about to be born down on 
earth, and each produce innumerable offerings and bring them to present 
to the enlightening being. Third, they emanate from their right palms a 
great light, called realm of purity, which can purify all universes: if there 
are any individual illuminates therein who have attained noncontami- 
nation and become aware of this light, they give up their lives; if they do 
not become aware of this light, they arc moved to other worlds by the 
power of the light; all demons, false teachers, and sentient beings with 
opinions are also removed to other worlds, except sentient beings who 
are sustained by the spiritual power of buddhas and are fit to be taught. 
Fourth, they emit great lights from their knees, called pure adornments, 
which illumine all the palaces of all the heavens; all the celestial beings in 
those heavens realize that enlightening beings in the heaven of satisfac- 
tion are about to descend to be born in the human world, and they feel 
bereaved and saddened, and each brings various flower garlands, cloth- 
ing, perfumes, aromatic powders, banners, canopies, and music to the 
enlightening beings and respectfully present them, and then follow the 
enlightening beings in their descent to birth and on till their extinction. 
Fifth, from their gammadion thunderbolt— adorned heart enlightening 
beings radiate tremendous light, called symbol of invincibility, which 
shines on the thunderbolt-bearers of power in all worlds; thereupon a 
hundred billion thunderbolt-bearers all gather and follow and guard the 
enlightening beings from their birth till their extinction. Sixth, from 
each pore of their bodies they radiate great lights, called distinguishing 
sentient beings, which illumine all universes and touch the bodies of 
all enlightening beings and also touch the bodies of all celestials and 
humans; the enlightening beings and others all think they should stay 
there and honor the buddhas and edify sentient beings. Seventh, from 
the great jewel palaces they radiate immense light, called continuous 
observation, which illumines the places where these enlightening beings 
are going to be born; thereafter other enlightening beings follow them 
down to earth and take on birth in the same houses, the same villages, or 
the same cities, in order to teach sentient beings. Eighth, from the celes- 
tial palace halls and from the ornaments of the magnificent balconies, 
they radiate a great light, called pure adornments of all palaces, which 



1104 


The Flower Ornament Scripture 


shines on the abdomens of the mothers by whom they will be born and 
causes the mothers to be calm and comfortable and replete with all 
virtues; in the bellies of the mothers there are naturally immense man- 
sions adorned with great treasures in which to rest the bodies of the en- 
lightening beings. Ninth, they emanate from their feet vast light, called 
skillfully abiding; celestials about to die who are bathed in this light all 
have their lives prolonged and provide for the enlightening beings from 
their birth till their extinction. Tenth, from their minor embellishments 
they radiate great light, called array of eyes which shows the enlight- 
ening beings’ various deeds; at that time humans and celestials may see 
the enlightening beings in the heaven of satisfaction, or in the womb, or 
newborn, or leaving home, or attaining enlightenment, or conquering 
demons, or teaching, or entering extinction. Great enlightening beings 
emanate countless such lights from their bodies, their thrones, their 
palaces, their towers, all showing various works of enlightening beings; 
and, having shown these works, because they are replete with all virtues, 
they descend from the heaven of satisfaction to be born in the human 
world. 

“There are ten phenomena involved in the great enlightening beings’ 
manifestation of being in the womb. First, great enlightening beings want 
to develop sentient beings who are small-minded and low in under- 
standing, and not let them get the idea that the enlightening beings are 
spontaneously born by transformation and that their knowledge and 
virtues do not derive from cultivation — for this reason enlightening 
beings appear in the womb. Second, because they want to ripen the roots 
of goodness of their parents, families, and those who did the same prac- 
tices as they did in the past, they appear in the womb because the roots of 
goodness of those people will be developed by seeing the enlightening 
beings in the womb. Third, when the enlightening beings enter the 
womb, they are in a state of right mindfulness and right knowledge, 
without any confusion; and once they are in the womb they remain cor- 
rectly mindful, without distraction. Fourth, while great enlightening 
beings are in the womb, they always expound the truth; the enlightening 
beings and major deities of all worlds gather around them and all are 
caused to attain boundless spiritual capacities and knowledge — the en- 
lightening beings in the womb have developed such higher faculties of 
intellectual powers. Fifth, while the great enlightening beings are in the 
womb, they gather great congregations, and by the power of their past 
vows edify all the hosts of enlightening beings. Sixth, great enlightening 
beings achieve buddhahood among humans, so they should receive the 
best of births, as humans; therefore they appear in the mother’s womb. 
Seventh, when the great enlightening beings are in the mother’s womb, 
all the sentient beings in the universe see them, as if seeing their own 
faces in a mirror. At that time the great-hearted among the various 
beings all come to the enlightening beings and respectfully present offer- 
ings to them. Eighth, when great enlightening beings are in the mother’s 



Detachment from the World 


1105 


womb, all the enlightening beings from other worlds who are in their 
final lives come and assemble and recite a great collection of teachings 
called vast treasury of knowledge. Ninth, when great enlightening 
beings are in the mother’s womb, they enter the concentration that is 
the treasury of purification and by the power of concentration manifest 
within the mother’s womb all kinds of adornments of a great palace, all 
wonderfully fine, to which even the palace of the heaven of satisfaction 
cannot compare, and cause the mother’s body to be comfortable and free 
from pain. Tenth, when great enlightening beings are in the mother’s 
womb, by their enormous spiritual power they produce offerings called 
opening the pure treasury of virtue and offer them to all buddhas in all 
worlds; the buddhas all explain to them the infinite matrix of enlight- 
ening beings’ abode in the cosmos of reality. These are the ten phenom- 
ena involved in great enlightening beings’ appearance in the womb; if 
they master these, they can reveal extremely subtle processes. 

“Great enlightening beings have ten extremely subtle processes: while 
in the mother’s womb, showing the first inspiration for enlightenment 
up to the stage of coronation; while in the mother’s womb, showing life 
in the palace of the heaven of satisfaction; while in the mother’s womb, 
showing birth; while in the mother’s womb, showing childhood; while 
in the mother’s womb, showing life in a royal palace; while in the 
mother’s womb, showing departure from householding life; while in 
the mother’s womb, showing the practice of austerities, going to the site 
of enlightenment, and attaining true awakening; while in the mother’s 
womb, showing the turning of the wheel of teaching; while in the 
mother’s womb, showing ultimate extinction; while in the mother’s 
womb, showing a great subtlety called infinite different aspects of the 
practices of all enlightening beings and the autonomous spiritual powers 
of all buddhas. Based on these, enlightening beings can attain buddhas’ 
supreme subtle process of great knowledge. 

“Great enlightening beings have ten kinds of birth: birth with right 
awareness and right knowledge, free from folly and delusion; birth 
radiating great networks of light beams illuminating the whole universe; 
birth in the final existence, never to be reincarnated; unborn, unorigi- 
nated birth; birth knowing the triple world to be like an illusion; birth 
appearing corporeally everywhere in all worlds in the ten directions; 
birth in a body realizing omniscience; birth in a body emanating the 
lights of all buddhas and awakening all sentient beings; birth in a body 
entering contemplative concentration with great knowledge. When 
great enlightening beings are born, they shake all buddha-lands, liberate 
all sentient beings, annihilate all states of misery, and eclipse all demons; 
innumerable enlightening beings come and gather around them. These 
are the ten kinds of birth of enlightening beings, which they manifest 
in order to pacify sentient beings. 

“There are ten reasons why great enlightening beings smile and make 
a promise in their hearts. They think, ‘All worldlings are sunk in the 



1106 


The Flower Ornament Scripture 


mire of craving, and no one but I can rescue them.’ They also think, ‘All 
worldlings are blinded by passions and afflictions, and only I now have 
wisdom.’ They also think, ‘Based on this so-called body I will attain the 
supreme reality-body of buddhas, which fills all times.’ Then the enlight- 
ening beings, with unobstructed eyes, look over all the Brahma heavens 
and all the controlling heavens, and think, ‘These sentient beings all think 
they have the power of great knowledge.' Then the enlightening beings 
observe sentient beings who have long planted roots of goodness and 
who now are regressing and sinking. The enlightening beings observe 
that though the seeds sown in the world be few, the fruits reaped are 
many. The enlightening beings see that all sentient beings who receive 
the teaching of Buddha will surely gain benefit. The enlightening beings 
see that enlightening beings who were their colleagues in past ages have 
become obsessed with other things and cannot attain the great virtues of 
the Buddha teaching. The enlightening beings see that the celestials and 
humans who were in the same communities with them in the past still 
are in mundane states, unable to detach from them, and not tiring of 
them either. Then enlightening beings are bathed in the lights of all 
buddhas and are even more joyful. These are the ten reasons great en- 
lightening being smile and make a promise in their hearts; great enlight- 
ening beings appear in this way to pacify sentient beings. 

“There are ten reasons great enlightening beings show the act of 
walking seven steps; to manifest the power of enlightening beings; to 
manifest the giving of the seven kinds of wealth; to satisfy the wishes of 
the spirits of the earth; to manifest the appearance of transcending the 
three worlds; to manifest the supreme walk of the enlightening being, 
beyond the walk of the elephant, the bull, or the lion; to manifest the 
characteristics of adamantine ground; to manifest the desire to give sen- 
tient beings courageous strength; to manifest the practice of the seven 
jewels of awakening; to show that the truth they have realized does not 
come from the instruction of another; to manifest supreme peerlessness 
in the world. These are the ten reasons they show the act of walking 
seven steps after birth; they manifest this to pacify sentient beings. 

“Great enlightening beings appear as children for ten reasons: to 
manifest the learning of all worldly arts and sciences; to manifest the 
learning of riding and military art and various worldly occupations; to 
manifest the learning of all kinds of worldly things such as literature, 
conversation, games, and amusements; to manifest the shedding of errors 
and faults of word, thought, and deed; to manifest entering concentra- 
tion, staying in the door of nirvana, and pervading infinite worlds in the 
ten directions; to show that their power goes beyond all creatures, celes- 
tial, human, and nonhuman; to show that the appearance and majesty of 
enlightening beings goes beyond all deities; to cause sentient beings 
addicted to sensual pleasures to joyfully take pleasure in truth; to show 
the reception of empowerment of buddhas and being bathed in the light 
of truth. 



Detachment from the World 


1107 


“Having appeared as children, great enlightening beings appear to 
live in a royal palace for ten reasons: to cause the roots of goodness of 
their colleagues of the past to develop to maturity; to show the power of 
roots of goodness of enlightening beings; to show the comforts of great 
spiritual power of enlightening beings to humans and celestials who are 
obsessed with comforts; to adapt to the minds of sentient beings in the 
polluted world; to manifest the spiritual power of enlightening beings, 
able to enter concentration in the heart of the palace; to enable those 
who had the same aspirations in the past to fulfill their aims; to enable 
their parents, family, and relatives to fulfill their wishes; to use music to 
produce the sounds of the sublime teaching to offer to all buddhas; to 
dwell in subtle concentration while in the palace and show everything 
from the attainment of buddhahood to final extinction; and to accord 
with and preserve the teachings of the buddhas. 

“After enlightening beings in their final embodiment have appeared 
in a royal palace, they leave home. Great enlightening beings demon- 
strate leaving home for ten reasons: to reject living at home; to cause 
sentient beings attached to their homes to give up their attachment; to 
follow and appreciate the path of saints; to publicize and praise the vir- 
tues of leaving home; to demonstrate eternal detachment from extreme 
views; to cause sentient beings to detach from sensual and selfish plea- 
sures; to show the appearance of transcending the world; to show in- 
dependence, not being subject to another; to show that they are going to 
attain the ten powers and fearlessnesses of buddhas; and because it is 
natural that enlightening beings in their final life should do so. Enlight- 
ening beings use this manifestation of leaving home to pacify sentient 
beings. 

“Great enlightening beings demonstrate the practice of austerities for 
ten reasons: to develop sentient beings with low understanding; to re- 
move false views from sentient beings; to show the consequences of 
action to sentient beings who do not believe in consequences of action; 
because it is natural to do so in accordance with the adulterated and 
polluted world; to show the ability to endure toil and diligently work 
on the Way; to cause sentient beings to want to seek the truth; for the 
sake of sentient beings who are attached to sensual pleasures and selfish 
pleasure; in order to show that enlightening beings’ effort is supreme, 
continuing to the very last life; to induce sentient beings to enjoy the 
state of calm and tranquillity and increase roots of goodness; to wait 
until the time is ripe to develop people’s immature faculties. Enlight- 
ening beings use these expedient means to pacify all sentient beings. 

“Ten things occur when great enlightening beings go to the site of 
enlightenment: they illumine all worlds; they cause all worlds to quake; 
they manifest their bodies in all worlds; they awaken all enlightening 
beings and all their colleagues of the past; they manifest all the adorn- 
ments of the site of enlightenment; they manifest various kinds of de- 
portment and all the adornments of the tree of enlightenment, showing 



1108 


The Flower Ornament Scripture 


them according to the inclinations of the minds of sentient beings; they 
see all the buddhas of the ten directions; they continually enter concen- 
tration with every step and become buddhas moment to moment, with- 
out interruption; the leaders of all creatures, unaware of each other, 
produce all kinds of wonderful offerings; with unobstructed knowledge 
they observe all the buddhas carrying out the deeds of enlightening 
beings in all worlds and fulfilling true enlightenment. By these ten things 
enlightening beings teach and influence sentient beings. 

“Ten things occur when great enlightening beings sit on the site of 
enlightenment: they cause all worlds to quake in various ways; they 
equally illuminate all worlds; they remove all the sufferings of miserable 
states; they cause all worlds to be adamantine; they gaze on the lion 
thrones of all the buddhas; their minds are like space, without concep- 
tualization; they manifest comportment as appropriate; they rest in ada- 
mantine concentration; they receive the pure, sublime place sustained by 
the spiritual power of all buddhas; they can strengthen all sentient beings 
with the power of their own roots of goodness. 

“When great enlightening beings sit on the site of enlightenment, 
ten extraordinary, unprecedented events occur: all the buddhas of the 
worlds of the ten directions appear before them, raise their right hands, 
and praise them as unexcelled guides; all buddhas watch over them and 
give them power; the enlightening beings who were their colleagues in 
the past come and surround them and respectfully present various adorn- 
ments; the plants and trees and all insentient things bend toward the site 
of enlightenment; the great enlightening beings enter a concentration 
called observing the cosmos, whose power can cause all enlightening 
practices to be fulfilled; they attain a spell called oceanic treasury of 
supreme pure light, and are able to receive the rain from the great clouds 
of teaching of all buddhas; by spiritual powers they produce superb 
offerings throughout all worlds which they present to the buddhas; they 
rest in highest knowledge and actually know the faculties and mental 
patterns of all sentient beings; they enter a concentration called ‘well 
aware,’ whose power enables their bodies to fill all worlds in all spaces 
in all times; they attain pure illumination and unobstructed great knowl- 
edge, enabling their physical actions to penetrate past, present, and fu- 
ture. These are the ten extraordinary things that happen when great 
enlightening beings sit on the site of enlightenment. 

“When great enlightening beings are sitting on the site of enlighten- 
ment, they manifest the conquering of demons because of observing 
ten kinds of purpose: because the sentient beings in times of confusion 
are bellicose, enlightening beings want to show the spiritual power of 
enlightening beings; to cut off the doubts of people in celestial and 
mundane states who have doubts; to civilize and tame the armies of 
demons; to cause people who like the military to come and observe 
demon quelling, so their minds will be subdued; to show that no one in 
the world can oppose the powers of enlightening beings; to arouse the 



Detachment from the World 


1109 


courage and strength of all sentient beings; out of pity for the sentient 
beings of degenerate times; to show that even up to the site of enlighten- 
ment there are still hordes of demons who come to create disturbance, 
and only after this does one finally manage to get beyond the reach of 
demons; to show that the force of afflictions is weak and inferior com- 
pared with the mighty power of great compassion and virtue; and to do 
what must be done in a polluted, evil world. These are the ten reasons 
why great enlightening beings manifest demon-conquering. 

“Great enlightening beings have ten kinds of attainment of powers 
of the enlightened: they attain the powers of the enlightened because 
they transcend the afflictive activities of all demons; because they fulfill 
all enlightening practices and master all concentrations of enlightening 
beings; because they fully accomplish all the far-reaching meditations of 
enlightening beings; because they fulfill all the pure means of fostering 
enlightenment; because they attain illumination of knowledge of all 
things and can think and analyze well; because their bodies pervade all 
worlds; because they can support all by spiritual power; because their 
utterances are equal to the minds of all sentient beings; because they are 
physically, verbally, and mentally equal to the buddhas of all times, and 
can comprehend the things of all times in a single thought; because they 
attain concentration of precisely aware knowledge and are imbued with 
the ten powers of the enlightened, from knowledge of what is so and 
what is not so up to knowledge of extinction of contaminations. If 
enlightening beings acquire these ten powers, they are called buddhas, 
truly awake. 

“There are ten aspects of the turning of the great wheel of teaching 
by truly awakened buddhas: they are imbued with the knowledge of the 
four pure fearlessnesses; they produce utterances consonant with the four 
intellectual powers; they are able to expound the characteristics of the 
four truths; they accord with the unobstructed liberation of all buddhas; 
they are able to provoke pure faith in the minds of all sentient beings; 
whatever they say is not in vain, being able to extract the poison arrows 
of suffering from sentient beings; they are supported by the power of 
great compassionate commitment; their utterances pervade all worlds; 
they teach endlessly for incalculable eons; the teachings they utter are all 
able to produce spiritual faculties and powers, ways of awakening, medi- 
tations, liberations, concentrations, and such phenomena. When bud- 
dhas teach, it involves infinite such phenomena. 

“When truly awakened buddhas turn the wheel of teaching, by vir- 
tue of ten things they plant pure elements in the minds of sentient beings, 
which are not in vain: because of the power of their past vows; because 
of being sustained by great compassion; because of not abandoning sen- 
tient beings; because of freedom of knowledge able to teach according to 
the inclinations of sentient beings; because of unerring timing; because 
of according with suitability and not preaching arbitrarily; because of 
knowledge of past, present, and future; because buddhas are most excel- 



1110 


The Flower Ornament Scripture 


lent, without peer; because their sayings are free and unfathomable; 
because their knowledge is free and whatever they say is enlightening. 

“When buddhas have done their buddha-work, they manifest final 
extinction because of ten considerations; to show that all activities are 
really impermanent; to show that all created things are unstable; to show 
that ultimate nirvana is the abode of peace, without fear; to show those 
attached to the physical body that the physical body is impermanent, so 
that they will aspire to dwell in the pure body of reality; to show that the 
power of impermanence cannot be overturned; to show that all created 
things do not remain as one wishes and are not under one’s control; to 
show that all existents are like magical productions and are not hard and 
fast; to show that the nature of nirvana is ultimately stable and indes- 
tructible; to show that all things have no birth or origin, yet have the 
appearance of assemblage and dissolution. Once the buddhas have finished 
their buddha-work, have fulfilled their vows, have turned the wheel of 
teaching, have enlightened and liberated those who could be enlightened 
and liberated, and have made the predictions of buddhahood of the 
enlightening beings who become honored ones, as a matter of course 
they enter unchanging, great, ultimate nirvana. These are the ten points 
of consideration because of which they manifest ultimate extinction in 
nirvana. 

“This teaching is called the far-reaching pure practice of enlightening 
beings. It is expounded by all the infinite buddhas. It can enable the wise 
to comprehend innumerable matters and to all become joyful. It enables 
the great undertakings and deeds of all enlightening beings to continue. 
If any sentient beings hear this teaching, believe it, understand it, and put 
it into practice, they will surely be able to attain supreme complete per- 
fect enlightenment quickly. Why? Because they apply the teachings in 
practice. If enlightening beings do not practice in accord with the teach- 
ing, they will be forever estranged from the enlightenment of buddhas. 
Therefore, enlightening beings should practice the teaching. 

“This flower of definitive meaning of the points of virtuous prac- 
tices of all enlightening beings enters into all the teachings, produces all 
knowledge, transcends all worlds, is beyond the paths of the two lesser 
vehicles, is not common to all sentient beings, can illumine all ways of 
entry into truth, and develops transcendental roots of goodness in sen- 
tient beings. This book of the teaching of detachment from the world 
should be honored, listened to and absorbed, recited and remembered, 
contemplated, appreciated, and put into practice. People who can do this 
will soon attain unexcelled complete perfect enlightenment.” 

When this book was spoken, by the spiritual power of Buddha and by 
the nature of the teaching, infinite worlds in the ten directions quaked 
and great light shone everywhere. At that point, buddhas of the ten 
directions all appeared before the enlightening being Universally Good 
and said in praise, “It is very good, offspring of Buddha, how you can 
expound this book of transmundane principles of the flower of definitive 



Detachment from the World 


mi 


meaning of points of virtuous practice of enlightening beings of the 
highest ranks, which enters into all Buddha teachings. You have learned 
this teaching well and expound this teaching well; you preserve this 
teaching by spiritual power. We buddhas all rejoice in this, and as we 
rejoice for you, so do all buddhas. We buddhas, all of the same mind, 
preserve this scripture, so that the enlightening beings of present and 
future who have not heard it may all get to hear it.” 

Then the great enlightening being Universally Good, by the power 
of Buddha, looked over all the masses in the ten directions, throughout 
the cosmos, and said in verse: 

Cultivating difficult practices for measureless eons. 

Born of the true teachings of infinite buddhas. 

Causing countless beings to dwell in enlightenment — 

Listen as I tell of the peerless deeds of enlightening beings. 

Serving infinite buddhas, abandoning attachment, 

Widely liberating sentient beings, without forming such concepts, 
Seeking enlightened virtue, minds independent. 

Their sublime practices I now tell. 

Free from afflicting actions of demons of the three worlds, 

Imbued with higher conduct with holy virtues, 

Destroying delusions, minds at peace — 

I now tell the path they travel. 

Forever free of the deceptive illusions of the world, 

Showing sentient beings various transformations; 

Mind arising, abiding, passing away — they manifest myriad 
phenomena: 

I tell of their abilities to gladden all. 

Seeing sentient beings born, aging, and dying. 

Bound and oppressed by afflictions and troubles, 

They want to liberate them, and so inspire them — 

Listen to their virtuous practices. 

Generosity, ethics, tolerance, vigor, meditation, wisdom, 

Skill in means, benevolence, compassion, equanimity, and so 
on — 

They practice these for billions of eons: 

Fiear the virtues of those people. 

Seeking enlightenment for billions of eons, 

They never begrudge their lives. 

Vowing to benefit sentient beings, not doing it for themselves — 

I now tell of their compassionate deeds. 



1112 


The Flower Ornament Scripture 


To expound their virtues for countless eons 
Would hardly amount to a drop in the sea; 

Their virtues are peerless, incomparable — 

By the power of Buddha I now summarize them. 

In their minds, no high or low — 

They tirelessly seek the Path, 

As they go, causing sentient beings 
To live in good, purifying ways. 

Their wisdom benefits all 
Like trees, rivers, and springs. 

And also like the earth 
Upon which everything rests. 

Enlightening beings are like lotus flowers. 

With roots of kindness, stems of peace. 

Petals of wisdom, 

Fragance of conduct. 

Buddha emanates the light of truth. 

Causing them to bloom; 

The water of the created not sticking to them, 

All who see them are delighted. 

The tree of sublime ways of enlightening beings 
Grows in the ground of the straightforward mind; 
Faith is its seed, compassion its roots. 

Wisdom its trunk; 

Skillful means are its boughs. 

Five transcendent ways its branches. 

Concentration its leaves, spiritual powers its flowers. 
And omniscience its fruit; 

Supreme powers are like birds perched in it 
As it gives shade to the triple world. 

The lion of enlightening beings 
Has pure good ways for a body, 

The four truths are its legs. 

Right mindfulness is its neck. 

Benevolence its eyes, wisdom its head, 

Wearing the turban of liberation; 

In the valley of emptiness of ultimate reality 
It roars this teaching and scares all demons. 



Detachment from the World 


1113 


Enlightening beings are caravan leaders; 

They see living beings everywhere 
In the wasteland of birth and death, 

Afflicted, in dangerous places, 

Caught by the bandits of manias. 

Ignorant, blind, straying from the right road: 

Enlightening beings direct them to the right, straight road 
So they may enter the city of fearlessness. 

Enlightening beings see sentient beings 
Afflicted by the three poisons. 

Suffering all kinds of pains, 

Feverish, oppressed through the long night; 

Arousing great compassion for them, 

They explain many ways of curing, 

Eighty-four thousand kinds, 

To eliminate all afflictions. 

Enlightening beings are spiritual sovereigns. 

Civilizing beings by the right way, 

Causing them to avoid evil and cultivate good. 

And wholeheartedly seek enlightened virtue. 

Crowned and given predictions of supreme enlightenment 
By all buddhas, 

They distribute the wealth of sagacity of people, 

The jewels of the elements of enlightenment. 

Enlightening beings turn the wheel of teaching 
Just like what the buddhas turn; 

Conduct is its hub, concentration the spokes; 

Knowledge is their adornment, wisdom is their sword. 
Having defeated the bandit afflictions 
And slaughtered the enemy demons, 

They put false teachers to flight 
Whenever they see them. 

Enlightening beings’ ocean of knowledge and wisdom 
Is boundlessly deep and wide, 

Suffused with the flavor of truth. 

Filled with jewels of attributes of enlightenment. 

A great mind is its boundless shore. 

Omniscience is its tide: 

No sentient beings can measure it, 

It can never be fully explained. 



1114 


The Flower Ornament Scripture 


Enlightening beings’ polar mountain 
Goes beyond the world: 

Concentration of spiritual capacity its peak. 

The great mind rests immovable. 

Any who approach it 

Are imbued with its color of wisdom. 

It is far beyond all realms of objects; 

There is no one who does not see it. 

Enlightening beings are like diamond. 

Determined to find omniscience, 

Their faith and austere practice 
Steadfast and unshakable. 

Their minds without fear, 

They aid living beings 
And thoroughly annihilate 
All demons and afflictions. 

Enlightening beings’ great benevolence and compassion 
Are like layers of dense clouds; 

Three superknowledges flash lightning. 

Paranormal powers thunder, 

And with the four intellectual powers 
They rain water of eight qualities 
Moistening all to relieve 
The fever of afflictions. 

The citadel of truth of enlightening beings 
Has transcendent wisdom for walls, 

Conscience for a deep moat, 

Knowledge as its battlements. 

Opening wide the gate of liberation, 

Right mindfulness always guards it. 

The four truths are the level royal road. 

The six spiritual powers are the arsenal. 

The banners of the great Teaching 
Are hoisted all around; 

The demons of the three worlds 
Cannot enter at all. 

The condor of enlightening beings 
Has magic for its steady feet, 

Skillful means for its mighty wings. 

Kindness and compassion its dear eyes; 

Perched on the tree of all knowledge. 

It watches the ocean of existence. 



Detachment from the World 


1115 


Snatches human and celestial dragons 
And places them on the shore of nirvana. 

Enlightening beings’ sun of truth 
Rises in the world, 

Its full orb of conduct 

Running swiftly by psychic travel, 

Shining with the light of wisdom. 

Maturing the herbs of faculties and powers. 

Destroying the darkness of afflictions, 

Evaporating the ocean of craving. 

The moon of the light of knowledge of enlightening beings 
Has the realm of reality for its sphere, 

Coursing through ultimate emptiness. 

Seen by all the world. 

In the minds of consciousness of the three worlds. 

It waxes and wanes through time. 

Among the stars of the Two Vehicles, 

It has no peers at all. 

The bodies arrayed with virtues 
Of enlightening beings, spiritual sovereigns. 

Are replete with all embellishments and marks of greatness, 
Looked up to by all humans and celestials. 

Pure eyes of skillful means, 

A diamond scepter of wisdom, 

They have mastery of spiritual law 
And civilize beings with truth. 

Enlightening beings, as great Brahma lords, 

Independently transcend the three worlds; 

They have ended all confusion by actions 

And are imbued with benevolence and equanimity. 

Everywhere they manifest their bodies 

And enlighten with the voice of truth. 

In the three worlds 

They uproot erroneous views. 

Enlightening beings, as controlling celestials. 

Are beyond the realm of birth and death; 

Their sphere is always pure. 

Their wisdom never recedes. 

Ending the path of lesser vehicles. 

They receive the spiritual coronation. 



1116 


The Flower Ornament Scripture 


Full of virtue and knowledge, 

Their fame is heard everywhere. 

Enlightening beings’ knowing mind 
Is clear and pure as space: 

There is no essence, no reliance — 

All is ungraspable. 

They have great autonomous power, 

Able to accomplish tasks in the world. 

Themselves embodying pure conduct. 

They induce others to do likewise. 

Enlightening beings’ earth of skills 
Benefits sentient beings; 

Enlightening beings’ water of compassion 
Drowns afflictions; 

Enlightening beings’ fire of wisdom 
Burns the brush of delusive conditioning; 
Enlightening beings’ wind of nonabiding 
Goes through the void of existence; 

Enlightening beings are like precious jewels. 

Able to save the poor; 

Enlightening beings are like thunderbolts, 

Able to smash perverted views; 

Enlightening beings are like ornaments, 

Adorning the body of existence; 

Enlightening beings are like wishing jewels. 
Enhancing all actions. 

Enlightening beings’ virtues are like flowers. 
Always producing the branches of enlightenment; 
Enlightening beings’ vows are like garlands. 

Always hung on the necks of sentient beings; 

The fragrance of enlightening beings’ pure conduct 
Is sustained, without neglect or offense; 

The perfume of enlightening beings’ knowledge 
Scents the three worlds; 

Enlightening beings’ powers are like screens 
Able to block the dust of afflictions; 

Enlightening beings’ knowledge is like a standard. 
Able to defeat the enemy pride; 

Their sublime action is colored silk 
Adorning their knowledge; 

Conscience is clothing 
Covering all living beings; 



Detachment from the World 


1117 


Enlightening beings’ unobstructed vehicle 
They ride out of the three worlds. 

Enlightening beings’ elephant of power 
Is tame at heart; 

Enlightening beings’ horse of psychic travel 
Bounds over all existences; 

Enlightening beings, dragons of teaching, 

Shower on the minds of all beings; 

Enlightening beings, udumbara flowers, 

Are rarely met in the world; 

Enlightening beings, courageous generals, 

Subdue all demons; 

Enlightening beings’ wheel of teaching 
Is like what the buddhas turn; 

Enlightening beings’ lamp disperses darkness 
So people can see the right road; 

Enlightening beings’ river of virtue 
Always follows the course of truth. 

Enlightening beings’ bridge of effort 
Liberates all kinds of beings; 

Their great knowledge and universal vows 
Together make a sturdy ship, 

Bringing in sentient beings 

And settling them safely on the shore of enlightenment. 
Enlightening beings’ garden of freedom 
Truly delights sentient beings; 

Enlightening beings’ flowers ofliberation 
Adorn the palace of knowledge; 

Enlightening beings are like wonderful medicines 
Destroying the diseases of afflictions; 

Enlightening beings are like the snowy mountains, 
Producing the herb of wisdom; 

Enlightening beings are equal to buddhas. 

Awakening sentient beings. 

In buddhas’ mind is nothing else 

But true awakening and awakening others; 

Whence buddhas come forth, 

Thence come enlightening beings; 

And like the omniscient. 

They enter universality by knowledge. 

Enlightening beings skillfully lead 
All living beings; 



1118 


The Flower Ornament Scripture 


Enlightening beings naturally awaken 
To the sphere of omniscience; 

Enlightening beings’ measureless power 
Cannot be destroyed by the world; 

Enlightening beings’ fearless knowledge 
Knows sentient beings and phenomena: 

All worlds, 

Forms and characteristics different. 

Their languages and terms, 

They can all distinguish. 

Though detached from name and form, 

They manifest various appearances; 

No sentient beings can fathom their path: 

Such virtues have enlightening beings accomplished. 

Realizing natures are all natureless. 

They have no clinging to existence or nonexistence; 

This universal knowledge 

Has no end and no dependence: 

I now will explain 

In order to gladden sentient beings. 

Though knowing the appearances of things 
Are like illusions, all empty and null. 

Yet with compassion and commitment 
And the spiritual power of buddhas 
Enlightening beings, by mystical projection, 

Show innumerable various things. 

Such qualities as this 
You all should hear about. 

With one body they can manifest 
Unlimited different bodies; 

Without mind or object. 

They respond to all beings. 

In one voice 

They can utter all words; 

The languages of all beings 

They can produce according to type. 

Forever free of an afflicted body, 

They manifest an autonomous body; 

They know things cannot be explained, 

Yet make various explanations. 



Detachment from the World 


1119 


Their minds are always silent and cool, 

Clear and pure as space. 

Yet they adorn lands everywhere, 

Showing all beings. 

They have no attachment to the body 
Yet are able to manifest bodies 
In all worlds. 

Taking on birth according to need. 

Though born in all places, 

They do not dwell on birth; 

They know bodies are like space. 

Variously appearing, according to mind. 

The body of enlightening beings is boundless, 
Appearing in all places, 

Always honoring and serving 
The most worthy of people. 

Perfumes, flowers, music. 

Banners, pennants, and jeweled canopies. 

They present to the buddhas. 

Always with a pure mind. 

Without leaving the assembly of one buddha 
They are present in all buddhas’ places; 

In those great congregations 

They ask about problems and listen to the Teaching. 

Hearing the Teaching, they enter concentration 
On each of numberless points. 

And likewise emerge from concentration 
With endless manifestations. 

With knowledge and skill in means 
They realize the world is all illusory. 

Yet are able to manifest boundless 
Illusory things of the world. 

They manifest various forms. 

As well as minds and languages; 

They enter the net of ideas. 

Yet without ever clinging. 

Sometimes they manifest initial determination 
To benefit the world; 



1120 


The Flower Ornament Scripture 


Sometimes they manifest long-time practice. 
Boundlessly extensive. 

Charity, morality, tolerance, energy. 

Meditation, and wisdom, 

The four boundless minds, four integrative practices. 

And all such higher principles 

They may show carried to fulfillment, 

Accepting them without false notions. 

Sometimes they manifest immanent buddhahood. 
Anointed and crowned by the enlightened; 
Sometimes they appear like listeners. 

Or like the self-awakened. 

Everywhere in ultimate nirvana. 

Still they do not give up enlightenment practice. 

They may appear as Indras, 

Or as Brahma kings. 

Sometimes surrounded by goddesses. 

Sometimes alone and silent. 

Sometimes they appear as monks 
Quietly taming their minds; 

Sometimes they appear as monarchs. 

Ordering the laws of society. 

Sometimes they appear as artful women. 

Sometimes as ascetics; 

They may appear to enjoy sensual pleasures 
Or to enter meditations. 

Sometimes they appear newborn, 

Sometimes young, old, or dying; 

Any who tried to conceive of this 
Would be doubtful and go mad. 

Sometimes they appear in celestial palaces. 
Sometimes they manifest spiritual descent; 
Sometimes they enter or abide in the womb. 
Sometimes they are buddhas preaching. 

Sometimes born, sometimes extinct. 

Sometimes they appear to enter halls of learning; 
They may be with consorts, 

Or apart from society practicing meditation. 



Detachment from the World 


1121 


Sometimes they sit on the site of enlightenment 
And naturally realize true awakening; 

Sometimes they manifest active teaching. 

Or they may appear as beginning seekers of truth. 

They may appear as embodiments of Buddha, 

Sitting at peace in infinite lands; 

Or they may be cultivating the nonregressive path. 
Accumulating means of enlightenment. 

They penetrate countless ages 

And reach the Other Shore of them all, 

Infinite ages a single moment of thought, 

A single moment of thought, infinite ages. 

All ages are not ages, 

But they show them as ages to the world; 

There is no advent and no accumulation. 

Yet they accomplish the tasks of the ages. 

In a single atom 
They see all buddhas 
In all places everywhere, 

There being nowhere there is no buddha. 

Lands, beings, phenomena — 

They see them all, in order, 

Through incalculable ages, 

Ultimately inexhaustible. 

Enlightening beings know the number of living beings 
Is vast beyond bound: 

All those creatures’ bodies 

Arise from measureless causal relations; 

As they know one is infinite. 

So indeed are all. 

According to their competence, 

They teach the uninstructed; 

They know the faculties of sentient beings, 

Superior, middling, inferior, are not the same. 

They also know faculties change, 

And which can be taught and which cannot. 

And that one faculty and all faculties 
Are mutually interrelated. 



7 122 


The Flower Ornament Scripture 


And their subtle individual differences, 

And their precise order. 

They also know the mental behavior 
Of beings past, present, and future, 

Their inclinations and understandings, 

All their vexing habits. 

They realize all actions 
Have no coming or going. 

Once they know people’s behavior, 

They tell them the unexcelled Teaching. 
They know thoroughly all kinds 
Of defiled and pure conduct; 

In an instant becoming enlightened. 

They accomplish omniscience. 

Dwelling in buddhas’ inconceivable 
Mind of ultimate knowledge, 

Instantly they are able to know 
The actions of all beings. 

Having mastered the functional power 
Of enlightening beings’ spiritual knowledge. 
They can in a single moment 
Travel to boundless lands. 

Going swiftly like this 
Throughout endless ages, 

There is nowhere they do not reach, 

Yet without stirring a hair. 

Just as a skilled magician 
Makes all kinds of forms appear 
Yet one finds in those illusions 
Neither form nor nonform. 

Likewise do enlightening beings 
Use the magic of knowledge of means 
To manifest various forms 
Throughout the world. 

As the clear sun and moon. 

Bright mirrors in the sky, 

Reflect in myriad waters 

Without being mixed up by the waters, 

Likewise, you should know. 



Detachment from the World 


1123 


Enlightening beings’ wheel of truth 
Appears in the water of minds in the world 
Without being mixed up by the world. 

Just as a man in a dream 
Makes all kinds of things 
And may go on for millennia 
Without one night ending, 

Enlightening beings dwelling in the essence of reality 
Reveal all phenomena, 

And while countless eons may end. 

Their instantaneous knowledge is endless. 

As in mountain canyons 
And in palatial halls 
All sounds are echoed 
Without discrimination, 

Enlightening beings dwelling in the essence of reality 
Can, with autonomous knowledge, 

Widely utter words adapted to types, 

Also without discrimination. 

As one seeing a mirage 
And thinking it is water 
Chases it but finds no drink 
And becomes even thirstier, 

So too is the case 

Of sentient beings’ afflicted minds; 

Enlightening beings take pity on them, 

Rescue them and free them. 

Seeing form as like clustered foam, 

Sensations as like bubbles on water, 

Conceptions as like heat waves. 

Dispositions as like the pith of a plantain tree, 

And consciousness as like magic 
Manifesting various things. 

Thus knowing the clusters as such. 

The wise have no attachments. 

The mediums of sense are all empty and silent. 

Yet turn like the cogs of a machine; 

The elements are in essence unconnected, 

Yet fabricate the appearance of the world. 
Enlightening beings abide in real truth, 

The supreme truth of voidness; 



1124 


The Flower Ornament Scripture 


They teach widely in many ways. 

Yet their minds do not dwell on anything. 

There is no coming and no going. 

And also no remaining. 

Yet afflictive actions, the cause of suffering. 
Continue to flow and develop. 

That which is interdependently originated 
Is neither existent nor nonexistent, not real or false: 
Thus do enlightening beings enter the middle way 
And teach it without attachment. 

They are able in an instant 

To manifest the minds of past, present, and future, 

And all the various phenomena 

Of the realms of desire, form, and formlessness. 

Following the three modes of conduct. 

They expound the three liberations. 

Define the paths of the Three Vehicles, 

And accomplish omniscience. 

They comprehend what is so and what is not, 

All actions and all faculties. 

Realms, understandings, meditations. 

Where all paths lead, 

Recollection of past lives, clairvoyance. 

And annihilating all delusion. 

They know the ten powers of buddhas. 

But cannot yet fully achieve them; 

They realize all things are void, 

Yet always seek the sublime Teaching; 

They are not mixed up in afflictions. 

Yet still do not annihilate contamination. 

With extensive knowledge of ways of emancipation 
They liberate sentient beings; 

In this they attain fearlessness 

And do not give up cultivating their practices. 

Unerring, not deviating from the Path, 

They do not lose right mindfulness. 

Their vigor, determination, concentration. 

And meditative wisdom are undiminishing. 



Detachment from the World 


1125 


Pure in conduct, meditation, and altruism. 

They clearly understand all times; 

With great compassion for sentient beings. 

They are totally unimpeded. 

By entering these gates of truth 
They accomplish such practices: 

I now tell a little 

Of the sense of their arrays of virtue. 

Even if one told of their practices for countless eons 
One would never exhaust them; 

Now I tell a little bit. 

Like a mote of dust of the earth. 

Resting on buddha-knowledge, 

They generate extraordinary thoughts, 

Cultivate the best of actions, 

And embody great benevolence and compassion. 

Heroically striving, inwardly at peace. 

They teach and enlighten conscious beings; 

Abiding by pure precepts, 

They fulfill practices leading to enlightenment. 

Able to comprehend buddhas’ virtues. 

Sentient beings, actions, and lands. 

They also know all ages 

With never a thought of weariness. 

With total command of differentiating knowledge, 
They arrive at the meaning of truth; 

They contemplate and explain the incomparable. 
Peaceful, and calm true awareness. 

They generate the mind of Universal Good 
And cultivate the actions and vows; 

With the causal power of compassion, 

They proceed on the Path pure in mind. 

Practicing the transcendent ways. 

They perfect conscious knowledge; 

Realizing power and freedom. 

They attain unexcelled enlightenment. 

Achieving impartial knowledge, 

They expound the supreme truth; 



U26 


The Flower Ornament Scripture 


Able to preserve it, endowed with sublime intelligence, 
They arrive at the position of the supreme teacher. 

Avoiding all attachments. 

They expound impartiality of mind; 

Generating knowledge and wisdom, 

They produce miracles and attain enlightenment. 

Preserving the truth through all ages, 

The knowers are most joyful; 

Deeply penetrating it and relying on it, 

They have no fear or confusion. 

They realize the inconceivable. 

Unravel artful mysteries; 

They skillfully enter concentrations 
And see all spheres of knowledge. 

Consummating the liberations, 

They exercise spiritual insights; 

Forever free from veils and bonds. 

They roam freely in gardens and groves. 

Virtuous ways are their mansions. 

All their deeds are admirable; 

They cause boundless adornments to appear. 

Their minds unmoved by the world. 

Observing well, profoundly intent, 

They can elucidate with wonderful eloquence 
The pure marks of enlightenment, 

The light of knowledge illumining all. 

Their dwelling place is peerless. 

Their minds are indomitable; 

Their will is like a high mountain, 

Their virtues like a deep ocean. 

They rest in truth like treasure, 

Wear the armor of vows. 

Undertake great works, 

Ultimately invulnerable. 

They gain the destiny of enlightenment, 

And are steadily broad-minded; 

Their hidden resources are inexhaustible. 

They awaken to all truths. 



Detachment from the World 


1 127 


Masters of worldly knowledge, 

They function subtly, without obstruction: 

Sentient beings, all lands, 

And all kinds of phenomena, 

Embodiments, vows, and realms, 

Knowledge, spiritual capacities, and so on. 

They manifest in the world. 

Countless hundreds of billions. 

Their spiritual powers and states 
Are free — none can inhibit them; 

They are adorned with all works 

Of powers, fearlessnesses, and unique buddha-qualities. 

Their bodies and physical deeds, 

Their words and purified speech. 

Are under protection. 

So they can accomplish ten things. 

When enlightening beings are first inspired 
And when their minds pervade all, 

Their senses are undistracted 
And they attain higher faculties. 

With profound minds, overmastering minds, 

They get away from deception; 

With various sure understandings, 

They thoroughly penetrate the world. 

Abandoning afflictive habits, 

They take to the supreme Path; 

Skillfully practicing it, they fulfill it 
And arrive at omniscience. 

Avoiding regression, they enter the absolute 
And certainly realize silent extinction; 

Generating the Path of enlightening teaching, 

They embody epithets of virtue. 

The paths, the paths of infinity, 

Up to the paths of adornment — 

Successively they go by these 
Without attachment to any. 

Hands, feet, and guts. 

With hearts of adamant. 

Wearing the armor of sympathy, 



1128 


The Flower Ornament Scripture 


Equipped with many weapons. 

Heads of knowledge, eyes of understanding, 

Deeds of enlightenment their ears, 

Pure conduct their noses, 

They destroy darkness, unhindered. 

Intelligence is their tongue, 

Their bodies are omnipresent; 

Higher knowledge is their mind, 

They cultivate their practices in action and repose. 

They walk on the site of enlightenment. 

Sit on the lion throne, 

Recline in universal goodwill, compassion, joy, and equanimity. 
And rest in emptiness. 

Their spheres of action and contemplation 
Illumine the realm of enlightenment; 

Observing the acts of sentient beings. 

They spring forth and roar. 

Free from greed, they practice pure giving; 

Abandoning conceit, they preserve pure conduct. 

Never angered, always tolerant. 

Not lazy, always vigorous. 

Mastering meditation, 

Wisdom uncontrived, 

Kindly saving, tirelessly compassionate, 

They take joy in truth and abandon afflictions. 

In all realms 

They know meanings and principles; 

Their virtues are fully developed, 

Their wisdom is like a sharp sword. 

Fully aware, they delight in learning 
And clearly understand how to proceed; 

They know demons and their ways 
And vow to get rid of them all. 

Seeing buddhas and buddha-works, 

They determine to embody them all; 

Free from pride, they cultivate knowledge. 

Not taken in by the power of demons; 

They are supported by the buddhas 
And also sustained by truth. 



Detachment from the World 


1129 


They appear to live in the happy heaven 
And also appear to die there; 

They appear to abide in the mother’s womb 
And also show subtle processes. 

They appear to be born and smile, 

And appear to walk seven steps; 

They demonstrate study of arts 
And learning in the palace. 

They leave home and practice austerities, 

Go to the site of enlightenment. 

Sit straight and radiate light, 

Alerting living beings. 

Conquering demons, they attain true enlightenment 
And turn the wheel of the unexcelled teaching; 

When their manifestations are done, 

They enter great extinction. 

Those practices of enlightening beings 
Are cultivated over measureless eons; 

They are boundlessly extensive, 

And I now tell but a little. 

Though they enable numberless beings 
To become established in enlightened virtues. 

They ultimately grasp nothing 
Of sentient beings and religious principles. 

Imbued with such conduct. 

They freely exercise spiritual capacities: 

They place myriad lands on a hairtip 
And for trillions of eons. 

Holding innumerable lands in their palms. 

Go everywhere, without fatigue, 

Then return and place them in their former locations, 
Unbeknownst to the beings therein. 

Enlightening beings place all lands. 

Variously arrayed, 

In a single pore 

And show them as they really are. 

Also in one pore 
They contain all oceans 



1130 


The Flower Ornament Scripture 


Without increase or decrease in the oceans 
And without injuring sentient beings. 

Numberless iron mountains 
They pick up and crush to dust, 

Place each mote in one land. 

Using up every particle. 

Then take that number of lands 
And reduce them to particles too: 

The number of these particles might be known. 

But the knowledge of enlightening beings cannot be measured. 

Through one pore 

They radiate infinite light beams; 

The lights of sun, moon, and stars, 

Of jewels and fire, 

And the lights of the gods 
Are all eclipsed thereby. 

Annihilating the pains of miserable states, 

They teach beings there the unexcelled Way. 

The various different kinds of speech 
Of all worldly creatures 
Enlightening beings can utter 
In one language: 

They can explain distinctly with certainty 
All the Buddha teachings, 

Causing the living who hear it 
To all be very joyful. 

All the ages of the past 

They place in future and present; 

The ages of f uture and present 
They place far in the past. 

They show infinite lands 
Burning, becoming, and subsisting, 

All the various worlds 
Being in a single pore. 

All buddhas of the ten directions, 

Past, future, and present, 

They clearly reveal 
In their own bodies. 

They know the methods of transfiguration 
And skillfully adapt to beings’ minds; 



Detachment from the World 


1131 


They manifest various bodies 
Without attachment to any of them. 

They may manifest the bodies of all sentient beings 
In the six states of existence; 

Or the bodies of Brahma, Indra, or world guardians, 
Or the bodies of all other celestial beings, 

The bodies of listeners or individual illuminates, 

Or the bodies of realized buddhas; 

Or they may appear as enlightening beings 
Cultivating omniscience. 

They skillfully penetrate the web of beings’ thoughts. 
Weak, middling, and superior; 

And show the attainment of enlightenment. 

And the lands of buddhas. 

They comprehend the web of thoughts 
And gain mastery of thought; 

They show all the expedients 
Of enlightening practices. 

Far-ranging spiritual displays 
Such as these they show; 

Such realms of experience 
No worldlings can know. 

Though they produce manifestations, 

Nothing is manifested; ultimately this is supreme. 

They adapt to beings’ minds 

To get them to travel the way of truth. 

Their bodies, speech, and minds 
Are equammous as space; 

Pure conduct is their perfume. 

Myriad practices are their clothes. 

With the turban of truth, the topknot of purity. 

The jewel of omniscience, 

Their virtues are all-pervasive, 

And they are crowned as sovereigns. 

The transcendent ways are their weapons, 

Spiritual capacities their elephants, 

Psychic travel their horses. 

Wisdom their bright jewels. 



1132 


The Flower Ornament Scripture 


Sublime deeds are their consorts. 

The four means of integration their treasures; 

Skill in means are their generals, 

Enlightening beings are the rulers. 

Concentration is their citadel. 

Empty silence is their palace. 

With the armor of benevolence, the sword of wisdom. 
The bow of mindfulness, the arrows of insight. 

They spread the canopy of spiritual power on high 
And raise the banner of knowledge. 

Their forbearance immutable. 

They break right through the devil’s troops. 

Mental command is the level ground, 

Spiritual practices are the rivers. 

Pure knowledge the wellsprings. 

Sublime wisdom the forests, 

Emptiness the clear lakes. 

The branches of enlightenment lotus blossoms. 

They adorn themselves with spiritual powers. 

Always enjoying concentration. 

Meditation is their consort, 

Nirvana is their food, the taste of liberation their drink. 

They freely employ the Three Vehicles; 

These practices of enlightening beings 
Subtly develop further as they cultivate them 
Tirelessly over measureless ages. 

They honor all buddhas. 

Purify all lands. 

And cause all sentient beings 
To abide in omniscience. 

Even if the number of atoms in all lands 
Could be known, 

And all realms of space 

Could be measured with a grain of sand, 

And every thought in the minds 
Of all sentient beings could be counted. 

Still the virtues of enlightening beings 
Could not be fully told. 



Detachment from the World 


1133 


If you want to be endowed with these virtues 
And higher subtle qualities. 

And wish to enable living beings 

To be free from suffering and always peaceful and happy, 
And wish to make body, speech, and mind 
All equal to those of the buddhas, 

You should make an adamant resolution 
To learn these virtuous qualities. 



BOOK THIRTY-NINE 


Entry into the Realm of Reality 


Thus HAVE I HEARD. At one time the Blessed One was in Sravasti, in a mag- 
nificent pavilion in the garden of Anathapindada in the Jeta grove, together 
with five thousand enlightening beings, led by Samantabhadra, the univer- 
sally good enlightening being, and Manjushri. The names were Endowed 
with Perspicacious Knowledge, Endowed with Essential Knowledge, 
Endowed with Unattached Knowledge, Endowed with Blossoming 
Knowledge, Endowed with Sunlike Knowledge, Endowed with Moonlike 
Knowledge, Endowed with Undefiled Knowledge, Endowed with Ada- 
mantine Knowledge, Endowed with Unemotional Knowledge, Endowed 
with Radiant Knowledge, Starlike, Mountainlike, Jewellike, Unattached, 
Flowerlike, Undefiled, Sunlike, Resplendent, Dispassionate, Radiant, Jewel 
Energy, Great Energy, Knowledge Thunderbolt Energy, Undefiled Energy, 
Energy of the Sun ol Truth, Virtue Mountain Energy, Energy of the Light of 
Knowledge, Universal Glorious Energy, Universal Light Energy, Earth 
Matrix, Sky Matrix, Lotus Calyx, Jewel Matrix, Sun Matrix, Matrix of Vir- 
tues, Matrix of the Ocean of Truths, Matrix of Radiance, Matrix of 
Origination, Matrix of Lotus Splendor, GoodEye, Pure Eye, Undefiled Eye, 
Unobstructed Eye, All-Seeing Eye, Perceptive Eye, Observant Eye, Lotus 
Eye, Adamantine Eye, Jewel Eye, Space Eye, Universal Eye, Celestial 
Crown, Crown ofjewels Which Give Birth to All Buddhas, Crown Beyond 
All Worlds, All-illumining Crown, Invincible Crown, Crown of Jewels 
Illuminating All Things in the Cosmos, Crown of the Essence ol Enlighten- 
ment, Radiant Crown, Crown ofjewels Inset with the Lion Thrones of All 
Buddhas, Crown Illuminating the Space ol the Whole Cosmos, Crest of 
Lord Brahma, Crest of the Lord ol Dragons, Crest ol Lights Emanated by 
All Buddhas, Crest of the Essence of Enlightenment, Crest of Most Excel- 
lent Jewels of the Sound of the Ocean of All Vows, Crest of a Spew ofjewels 
Emanating the Halos ol All Buddhas, Crest Adorned with Jewels Showing 
the Nondifferentiation ol All Surfaces of Space, Crest Covered with a Net 
of the Finest Jewels Representing the Lights Magically Produced by All 
Buddhas, Crest of Sounds of the Wheel of Teaching of All Buddhas, Crest 
Uttering the Names of Everything in Past, Present, and Future, Great Light, 
Undefiled Light, Light of Undefiled Energy, Jewel Light, Dispassionate 


1135 


1136 


The Flower Ornament Scripture 


Light, Star Light, Light of Truth, Light of Peace, Sun Light, Magical Light, 
Celestial Light, Torch of Virtue, Torch of Knowledge, Torch of Truth, 
Torch of Superknowledge, Torch of Light, Flower Torch, Torch of Enlight- 
enment, Torch of Brahma, Torch of Universal Illumination, Jewel Torch, 
Brahma Sound, Ocean Sound, Earth Roaring Sound, Voice of a World 
Leader, Sound of Mountains Colliding, Voice Pervading All Universes, 
Sound Emitted by the Ocean of All Universes, Sound of Crushing All 
Armies of Demons, Sound Emitted by All Didactic Devices of Great Com- 
passion, Sound of Stopping the Sufferings of All Worlds and Giving 
Comfort, Born of Truth, Born of Excellence, Born of Knowledge, Born of a 
Polar Mountain of Virtue, Born of Radiance of Virtues, Born of Splendor, 
Born of Universal Illumination, Born of Great Kindness, Born of a Store of 
Knowledge, Born of the Family of Buddhas, Glowing Splendor, Preemi- 
nent Splendor, Exalted Splendor, Radiant Splendor, Splendor of Truth, 
Splendor of the Moon, Splendor of the Sky, Jewel Splendor, Splendor of 
Brilliance, Splendor of Knowledge, Mountain Lord, Lord of Truth, Lord of 
the World, Lord Brahma, Lord of the Masses, Lord of Gods, Lord of Peace, 
Immutable Lord, Mighty Lord, Eminent Lord, Supremely Tranquil Voice, 
Unobstructed Voice, Voice of Earth, Voice of the Ocean, Voice of Thunder, 
Voice of the Light of Truth, Voice of Space, Voice of the Roots of Goodness 
of All Beings, Voice of Encouragement of All Past Vows, Jewel Awareness, 
Knowing Awareness, Spacelike Awareness, Unattached Awareness, 
Undefiled Awareness, Purified Awareness, Awareness of All Times, Power- 
ful Awareness, All-Observing Awareness, Awareness of Ways to the'Reality 
Realm. 

Beginning with these, there were five thousand great enlightening 
beings, all of whom had undertaken the acts and vows of universally good 
enlightening beings and were unhindered in their sphere of action, pervad- 
ing all buddha-lands. They manifested boundless bodies, going to all 
buddhas. The sphere of their unobstructed eye was pure, seeing the miracles 
of all buddhas. They had attained to infinity in revelations, ceaselessly 
approaching the entries into enlightenment of all buddhas. Their illumina- 
tion was measureless, having attained the light of knowledge of principles 
and didactic devices of the ocean of teachings of all buddhas. They could 
explain virtues forever, through purity of intellectual powers. They were 
unfettered in the purity of the realm of knowledge vaster than space, being 
able to appear in the world in any physical form they wished. They were 
clear-sighted, knowing the realm of beings to be void of beings or souls. 
They had spacelike knowledge, pervading all universes with a net of lights. 

There were also five hundred hearers with great spiritual powers, all of 
them perfectly aware of the essence of true reason and the principles of 
truth. They had arrived at direct witness of the limit of reality, had pene- 
trated the nature of phenomena, had gotten out of the ocean of existence 
and into the realm of space of those who have arrived at suchness, had 
stopped their propensities and habits and were beyond regression, dwelled in 
the abode of nonattachment and nonobstruction, were in a state as tranquil 



Entry into the Realm oj Reality 


1137 


as space, had cut off all doubt in Buddha, and had entered the path intent on 
the ocean of buddha-knowledge. 

There were also world rulers, who had served past buddhas, who had 
accomplished the welfare and happiness of all beings, who were unsolicited 
benefactors, who had accomplished the protection of others, who had 
entered into the bliss of the highest knowledge in the world, who were 
never indifferent toward sentient beings, who issued from the realm of the 
buddha-teaching, who had accomplished the preservation of the buddha- 
teaching, who vowed to sustain the lineage of buddhas, who were oriented 
toward birth in the family of buddhas, who sought omniscient knowledge. 

At that time it occurred to those enlightening beings and their compan- 
ions, to those hearers of great spiritual powers, and to those world rulers and 
their companions, “It is not possible for celestials or humans to understand 
or enter into or focus on or know or cognize or think about or perceive 
clearly or distinguish or elucidate or establish in the body and mind of other 
beings the sphere of the enlightened, the realm of knowledge of the enlight- 
ened, the basis, the power, the fearlessness, the concentration, the state, the 
mastery, the body, or the knowledge of the enlightened, except by the sup- 
port, the magic, the empowerment, and the past vows of the enlightened, by 
having the qualities of roots of goodness perfected by past buddhas, by being 
in the charge of spiritual benefactors, by purification of faith, liberative 
means, and knowledge, by attainment of illumination of higher devotion, 
by purification of the higher will of enlightening beings, and by the pro- 
ceeding of the higher will on the undertaking of realizing omniscience. 
May the Buddha show us, enlightening beings and sentient beings — 
according to our dispositions, different mental capacities, different 
orientations, different perceptions, different languages, different attain- 
ments, different masteries, different stages, different purity of faculties, 
different mental efforts, different realms of thought, focus on different 
qualities of buddhahood, and orientation toward various teachings — his 
past procedure toward omniscience, and show us his past undertaking of the 
vows of enlightening beings, his past purification of the spheres of the tran- 
scendent ways of enlightening beings, the wonder of his past accession to 
the stages of enlightening beings, his past fulfillment of the undertakings of 
the spheres of practices of enlightening beings, the appearance of his past 
accomplishment of the vehicle of enlightening beings, his past purification 
of the embellishment of the path of enlightening beings, the arrays of his 
past accomplishments of the ocean of ways of emancipation of enlightening 
beings, the splendors of the ocean of spiritual transformations he experi- 
enced in the past as an enlightening being, the oceans of his past efforts as an 
enlightening being, the oceans of his spiritual transformations on the 
threshold of perfect enlightenment, the power of his spiritual manifesta- 
tions in turning the wheel of truth as a buddha, the oceans of spiritual 
transformations involved in buddha-land purification, the Buddha’s meth- 
ods of guiding sentient beings to liberation, the Buddha’s lordship of the 
city of principles of omniscience, the Buddha’s revelations of the paths of all 



1138 


The Flower Ornament Scripture 


sentient beings, the Buddha's transfigurations entering into the states of all 
beings, the Buddha’s receiving of gifts from beings, the Buddha’s presenta- 
tions of teachings on right giving to all sentient beings, the Buddha’s 
projection of the image of Buddha into the mental states of all beings, the 
Buddha’s displays of miracles to sentient beings, the Buddha’s miracles of 
teaching and admonishing sentient beings, and the Buddha’s inconceivable 
manifestations of the realms of concentration of Buddha to all beings — may 
the Buddha show us these things.” 

Then the Buddha, knowing what the enlightening beings were thinking, 
entered the concentration known as “the coming forth of the lion,” a world- 
illumining manifestation, of which the body is great compassion, the 
entryway is great compassion, the guide is great compassion, the means of 
access to the sky of truth is great compassion. As soon as the Buddha had 
entered this concentration, the magnificent pavilion became boundlessly 
vast: the surface of the earth appeared to be made of indestructible diamond, 
the surface of the ground covered with a net of all the finest jewels, strewn 
with flowers of many jewels, with enormous gems strewn all over; it was 
adorned with sapphire pillars, with well-proportioned decorations of 
world-illumining pearls of the finest water, with all kinds of gems, com- 
bined in pairs, adorned with heaps of gold andjewels, with a dazzling array 
of turrets, arches, chambers, windows, and balconies, made of all kinds of 
precious stones, arrayed with jewels in the forms of all world rulers, and 
embellished with oceans of worlds ofjewels, covered with all kinds ofjew- 
els, with Hags, banners, and pennants Hying in front of all the portals, the 
adornments pervading the cosmos with a network of light. Outside the 
grounds where the inexpressibly vast circle of the assembly was, there was a 
magnificent array of balustrades, and in each direction was a stairway con- 
sisting of a mass ofjewels, adorned superbly in a well-ordered fashion. 

Also the Jeta grove and buddha-fields as numerous as atoms in untold 
buddha-fields all became coextensive, vastly expanded, by the power of 
Buddha. There appeared varied arrays of all kinds ofjewels, plains variously 
set with untold jewels, fences of uncountable jewels set around, and palm 
trees ofvariousjewels arrayed in rows. Also in those lands were innumerable 
rivers of fragrant water, winding endlessly, filled with perfumed water, with 
turbulent rapids of flowers of all jewels, whirling to the right, producing the 
sounds of the sayings of all buddhas. There were also inconceivable rows of 
jewel white lotuses, trees adorned with arrays of lotus blossoms made ofjew- 
els, as well as inconceivable numbers of rows of towers of various gems, 
enveloped in nets of all kinds ofjewels, arrays of countless jewels radiating 
webs of light, countless arrays of all kinds ofjewels, of celestial chariots of 
jewels, and arrays of chests of all kinds of incense releasing banks of all fra- 
grances. There also stood innumerable emblems of jewels, emblems of 
cloth, emblems surfaced with jewels, emblems of flowers, emblems of orna- 
ments, emblems of garlands, emblems of nets of small bells made of all kinds 
ofjewels, emblems of parasols of the finest gems, emblems ofjewels pervad- 
ing everywhere with their radiance, emblems of the finest jewels 



Entry into the Realm oj Reality 


1139 


resounding with the names of all buddhas, emblems of the finest jewels of 
leonine splendor, emblems of the finest jewels bespeaking the past efforts of 
all buddhas, emblems of reflections of all objects, arrays of emblems of the 
finest jewels, well-distributed arrays of ornaments of all kinds of emblems, 
standing in all quarters. 

The entire sky of the Jcta grove was also adorned with inconceivable 
celestial cloud-palaces, countless clouds of trees of all fragrances, untold 
mountains of all kinds of magnificent arrays, untold sweet sounds of clouds 
of music and songs of praise of all buddhas, untold clouds of jewel lotuses, 
untold jewel bon thrones spread with celestial jeweled cloth with enlighten- 
ing beings sitting on them singing beautiful eulogies of buddhas, individual 
pearly clouds in the forms of celestial lords facing the earth, untold clouds of 
webs of brilliant white pearls, untold clouds of towers of ruddy pearls, and 
untold clouds of diamond-raining ornaments. 

What was the reason for that? So inconceivable is the virtue of the Bud- 
dha, the mass of pure qualities of Buddha, the mighty power of Buddha, the 
miracle of Buddha’s pervasion of all worlds with one body, the display by all 
buddhas of the array of all buddha-lands in one body, the buddhas’ display of 
the reflections of all phenomena in a single atom, the buddhas’ display of the 
succession of all buddhas of past ages in one pore, the buddhas’ illumination 
of the stream of atoms in all worlds with a single beam of light, the buddhas’ 
pervasion of all buddha-lands with clouds as numerous as atoms in all worlds 
emitted from one pore, and the buddhas’ display of the ages of becoming 
and decay of all worlds in a single pore: as thejeta grove was in this way puri- 
fied as a buddha-field, so were all worlds in the ten directions, throughout 
the space of the cosmos, likewise purified, appearing adorned, decorated, 
with the body of the Buddha clearly manifest therein, all together in thejeta 
grove, filled with enlightening beings, with the ocean of Buddha’s audience 
standing in orderly ranks, clouds raining all kinds of adornments, lights of 
energy of all jewels, decorations raining from clouds of all jewels, decora- 
tions covered with clouds of arrays of all lands, ornaments raining from 
clouds of all celestial bodies, ornaments raining from clouds of all flowers, 
flowery ornaments pervading space, clouds of all kinds of cloth raining 
robes of various colors, ornaments continuously showering densely from 
clouds of all kinds of garlands and wreaths, ornaments showering in the 
forms of all beings from clouds of various incenses hovering everywhere, 
ornaments of fine powders, dense webs of jewels, raining from clouds of 
webs of flowers made of all jewels, ornaments of clouds of all kinds of pre- 
cious banners and pennants held by celestial maidens and carried around the 
sky, ornaments of lotuses of all jewels with circles of leaves of various gems 
set atop poles with filaments hanging down, their rustling producing sweet 
sounds, and ornaments of garlands of various jewels on the body of Buddha, 
a network of images of all jewels — all of these appeared there. 

As soon as the Buddha had entered this “coming forth of the lion” con- 
centration of buddhas, from the buddha-land of a buddha named King of 
Splendorous Illuminating Radiance, in the world Golden Cloud Lamp 



1140 


The Flower Ornament Scripture 


Emblem, which was to the east, beyond as many oceans of worlds as atoms in 
untold buddha-lands, a great enlightening being named Light from the Ori- 
gin of the Vows of the Illuminator, given leave by that buddha, left that vast 
assembly and came to this world Endurance along with as many enlighten- 
ing beings as atoms in untold buddha-lands, adorning the sky with clouds of 
various magnificent arrays, showering a rain of clouds of celestial flowers, 
celestial perfumes, celestial jewel lotuses, celestial garlands, celestial gems, 
celestial ornaments, celestial jewel parasols, and fine celestial robes of vari- 
ous colors, setting up clouds of celestial jewel banners and pennants in the 
sky, filling the sky with beautiful arrays of clouds of all jewels; having come 
to the buddha with these, the great enlightening being and the company of 
enlightening beings paid respects to the Buddha, then, going to the east, 
magically produced towers covered with nets of jewels arranged all around, 
and lion thrones inside of lotuses made of the finest radiant gems, and sat on 
them, after having covered their bodies with ornamental webs of wish- 
fulfilling jewels. 

From the south, beyond as many oceans of worlds as atoms in untold 
buddha-lands, from the land of the buddha King of the Treasury of All- 
Illumining Radiance, in the world of Diamond Ocean Womb, a great 
enlightening being named King of Invincible Energy, together with a com- 
pany of as many enlightening beings as atoms in untold buddha-lands, given 
leave by that buddha and having disappeared from that assembly, came to 
this world Endurance, causing all oceans of worlds to appear decked with 
webs of all fragrances, causing every place in all buddha-lands to appear 
decked with webs of garlands of all jewels, causing all groups of lands to 
appear decked with webs of garlands of all flowers, causing the locations of 
all buddha-lands to appear decked with webs of braids of all kinds of gar- 
lands, causing the congregations in all buddha-lands to be supported by a 
diamond ground, causing the structures of all buddha-lands to be joined 
with webs of all kinds of jewels, causing all worlds to appear swathed in all 
kinds of cloth, conjuring up images of all buddha-lands decked with webs of 
bundles of garlands bearing images of all jewels, causing all lands to appear 
decked with webs of strings of the finest radiant jewels illumining all their 
adornments, and causing all worlds to appear held by a foundation of webs 
of strings of the most excellent jewels. The great enlightening being and 
company came and presented all this to the Buddha, then went to the south, 
magically produced towers of world-illumining jewels with lion thrones 
inside radiant jewel lotuses, and sat thereon, covering the enlightening 
beings’ bodies with ornamental webs of flowers made of all kinds ofjewels. 

From the west, beyond as many oceans of worlds as atoms in untold 
buddha-lands, from the land of the buddha Lamp of Knowledge of the 
Realms of the World and the Realm of Reality, in the world Lamp Repre- 
senting the Radiance of a Polar Mountain of Jewels, a great enlightening 
being named King of Fiery Energy of Universal Splendor, together with a 
company of as many enlightening beings as atoms in untold oceans of 
worlds, given leave by that buddha and having disappeared from that assem- 



Entry into the Realm oj Reality 


1141 


bly, came to this world Endurance, filling all universes with clouds of moun- 
tains of fragrant banners of various colors, as many as atoms in untold 
buddha-lands, filling all universes with clouds of flowers of various scents, 
mountainous clouds of aromatic smoke of many kinds of incense, clouds of 
fragrances of various kinds, mountainous clouds of the finest jewels formed 
by lights from every hair in the shapes of all utensils, mountainous clouds of 
jewels like stars adorned with various spheres of light, mountainous clouds 
of spheres of various arrays of diamonds, mountainous clouds of jewels illu- 
mining all worlds, mountainous clouds of the finest jewels reflecting the 
elements of all mountains covering the sky, mountainous clouds of the fin- 
est jewels reflecting the appearances of all buddhas, mountainous clouds of 
jewels resounding with the practices of enlightening beings showing the 
images of the past efforts of all buddhas, and mountainous clouds of the fin- 
est jewels reflecting the summits of enlightenment of all buddhas, all these 
clouds as numerous as atoms in untold buddha-lands, filling all universes. 
These the great enlightening being and company brought and presented to 
the Buddha; they then went to the west and magically produced towers of 
the finest fragrances covered with nets of pearls, and lion thrones in lotuses 
made of jewels presenting the appearances of the lord of gods, and sat 
thereon, having covered their bodies with gold and jewels and put on 
crowns of wish-fulfilling gems. 

From the north, beyond as many oceans of worlds as atoms in untold 
buddha-lands, from the land of the buddha Glorious Illuminator of the 
Space of the Cosmos, in the world Luminous Banner of Jewel Cloth, a great 
enlightening being named King of Unobstructed Splendor, together with a 
company of as many enlightening beings as atoms in untold oceans of 
worlds, given leave by that buddha and having disappeared from that assem- 
bly, came to this world Endurance, producing in the sky ornamental clouds 
of diadems of all jewels, ornamental clouds of jeweled robes of yellow color, 
with a yellow glow, ornamental showers from clouds ofjeweled robes emit- 
ting various fragrances, ornamental clouds of robes of the finest sunlike jew- 
els, ornamental clouds of robes of jewels blazing with golden splendor, 
ornamental clouds of robes of fiery jewels, ornamental clouds of robes of 
various jewels reflecting all the stars, clouds of robes of jewels of pale radi- 
ance bursting into view everywhere, clouds of robes of the finest jewels 
blazing with radiant splendor bursting into view everywhere, and clouds of 
robes of the finest jewels illumining everywhere with a radiant glow burst- 
ing into view everywhere, causing the sky to appear veiled in clouds of robes 
of jewels in oceanic arrays. These the great enlightening being and company 
offered to the Buddha; they then went to the north and magically produced 
towers made of the finest pearls from the sea, as well as lion thrones inside 
jewel lotuses, and sat thereon, having covered their bodies with nets of 
majestic jewels and tied starlike pearls in their topknots. 

From the northeast, beyond as many oceans of worlds as atoms in untold 
buddha-lands, from the land of the buddha Independent Eye, in the world 
Emanating Webs of Light Beams from All the Finest Jewels of the Earth, a 



1142 


The Flower Ornament Scripture 


great enlightening being named Supreme Moon of Vows Emanated 
through the Cosmos, together with a company of as many enlightening 
beings as atoms in untold oceans of worlds, given leave by that buddha and 
having disappeared from that assembly, came to this world Endurance, caus- 
ing all worlds to he completely covered with clouds of sandalwood towers, 
clouds of flower towers, clouds of pearl towers, clouds of diamond towers, 
clouds of gold towers, clouds of towers of robes, and clouds of lotus towers. 
The great enlightening being and company presented these to the Buddha, 
then went to the northeast and magically produced towers of enormous jew- 
els, with turrets with doors looking on all things, and lion thrones in jewel 
lotuses of incomparable fragrance, and sat thereon, having covered their 
bodies with nets of the finest flowers and put on crowns of various interlaced 
jewels. 

From the southeast, beyond as many oceans of worlds as atoms in untold 
buddha-lands, from the land of the buddha Dragon King, in the world Ban- 
ner of Arrays of Clouds of Fragrance, an enlightening being named King of 
Fiery Energy of Truth, together with as many enlightening beings as atoms 
in untold oceans of worlds, given leave by that buddha and having disap- 
peared from that assembly, came to this world Endurance, covering the 
whole sky with clouds of spheres of golden light, clouds of spheres of light 
ofjewels of infinite colors, clouds of spheres of light the color of the curl of 
hair between the Buddha’s eyebrows, clouds of spheres of light of various 
jewel colors, clouds of spheres of light the color of the inside of lotuses, 
clouds of spheres of light the color of superbjewels like circles ofbranches of 
jewel trees, clouds of spheres of light like the knot on the head of Buddha, 
clouds of spheres of light the color of fine gold, clouds of spheres of light the 
color of the sun, and clouds of forms of the discs of the sun and moon and 
stars. The great enlightening being and company brought and presented 
these to the Buddha, then went to the southeast and magically produced 
towers of flowers of coolly shining pearly radiance, and lion thrones in 
lotuses of excellent diamonds, and sat there, having covered their bodies 
with the finest pearls blazing with jewel light. 

From the southwest, beyond as many oceans of worlds as atoms in untold 
buddha-lands, from the land of the buddha King of Universal Light of 
Knowledge of the Moon of Truth, in the world Filled with Jewel Sunlight, a 
great enlightening being named Standard of Knowledge Scattering All 
Bands of Demons, together with a company of as many enlightening beings 
as atoms in untold oceans of worlds, given leave by that buddha and having 
disappeared from that world, came to this world Endurance, from every 
pore issuing, to the farthest reaches of space, shining clouds of flowers, shin- 
ing clouds of all kinds of music, shining clouds ofjewels, shining clouds of 
precious robes emitting aromatic vapors of various scents, shining clouds of 
lightning produced by water spirits, shining clouds of radiant jewels, shin- 
ing clouds of blazing gold jewels, shining clouds of the blaze of diamonds 
from splendorous mines, and shining clouds of eye-jewels illumining the 
seeds of events of past, present, and future, like the ocean of memory of the 



Entry into the Realm of Reality 


1143 


enlightened. The great enlightening being and company presented these to 
the Buddha, then withdrew to the southwest and magically produced tow- 
ers of great jewels illumining the cosmos, particles of a web of light beams 
radiating in all directions, and lion thrones in lotuses of shining jewels like 
fragrant lamps, whereon they sat, having covered their bodies with nets of 
the finest jewels from pure mines and put on crowns of the finest jewels 
reverberating with the sounds of the abodes of all beings. 

From the northwest, beyond as many oceans of worlds as atoms in untold 
buddha-lands, from the land of the buddha Majestic King of Radiant Splen- 
dor, in the world Containing Vows of Illumination, a great enlightening 
being named Flame of Knowledge of Vows of Illumination, together with a 
company of as many enlightening beings as atoms in untold oceans of 
worlds, given leave by that buddha and having disappeared from that assem- 
bly, came to this world Endurance, emanating from every physical 
characteristic, every pore, every part of the body, clouds of physical images 
of the buddhas of past, present, and future, clouds of physical images of the 
enlightening beings of past, present, and future, clouds of physical images of 
the audiences of the buddhas of past, present, and future, clouds of images of 
the spheres of emanations of the buddhas of past, present, and future, clouds 
of embodiments of images of the past efforts of the buddhas of past, present, 
and future, clouds of physical images of all hearers and individual illumi- 
nates of past, present, and future, clouds of images of the bodies of the 
buddhas of all times and the forms of the trees at their sites of enlighten- 
ment, clouds of embodiments of images of the miracles of the buddhas of 
past, present, and future, clouds of physical images of the rulers of the 
worlds of past, present, and future, and clouds of all the purified buddha- 
lands of past, present, and future, these all pervading space from moment to 
moment. The great enlightening being and company came to the Buddha, 
presented these, then withdrew to the northwest and magically produced 
towers containing the finest jewels illumining all quarters and lion thrones 
in lotuses made of jewels illuminating the world, and sat thereon, having 
covered their bodies with nets emanating unstoppable light and put on 
crowns of jewels whose radiance illumined everywhere. 

From the nadir, beyond as many oceans of worlds as atoms in untold 
buddha-lands, from the land of the buddha King of the Banner of the Torch 
of Unobstructed Knowledge, in the world Radiance of the Flalos of All 
Buddhas, a great enlightening being named Valiant One with Knowledge 
to Dissolve All Barriers, together with a company of as many enlightening 
beings as atoms in untold oceans of worlds, given leave by that buddha and 
having disappeared from that assembly, came to this world Endurance, emit- 
ting f rom every pore the sounds of utterances of the ocean of all incantations 
in the world, the sounds of the clouds of the oceans of instruction of the 
enlightening beings of past, present, and future, sounds of the ocean of 
vows, undertakings, and methods of all enlightening beings, sounds of the 
ocean of enlightening beings’ means of pervading all lands with their 
spheres of action, sounds of the clouds of the oceans of all enlightening 



1144 


The Flower Ornament Scripture 


beings’ means of purification and fulfillment of the ways of transcendence, 
sounds of the ocean of means of the accomplishments and spiritual effects of 
all enlightening beings, oceans of expressions of the spiritual transforma- 
tions by means of which all buddhas go to the summit of enlightenment, 
disperse the opposition of demons, and realize enlightenment, clouds of 
sounds of the ocean of words used by all buddhas in turning the wheel of the 
teaching, expressions of the expedient means of teaching and training used 
to guide all people at the appropriate times, sounds of the ocean of means of 
teaching using methods appropriate to the aspiration, excellence of roots of 
goodness, and time, in order to lead to all-knowledge. Emanating these 
sounds, the great enlightening being and company came to the Buddha and 
offered them in respect, then withdrew to the nadir, magically produced 
towers of various mines of all kinds of jewels from the matrix of light of the 
palaces of all buddhas, as well as lion thrones in spaces held by lotuses inset 
with all jewels, upon which they sat, having put on crests of jewel emblems 
reflecting images of all sites of enlightenment and covered their bodies with 
nets of the finest jewels illumining all lands. 

From the zenith, beyond as many. oceans of worlds as atoms in untold 
buddha-lands, from the land of the buddha Voice Revealing the Sphere of 
Universal Knowledge, in the world Description of the Inexhaustible Line- 
age of Buddhas, a great enlightening being named Revealing the Base of 
Cosmic Aspiration, together with a company of as many enlightening 
beings as atoms in untold oceans of worlds, given leave by that buddha and 
having disappeared from that assembly, came to this world Endurance, from 
every physical feature, every pore, every part of the body, every limb and 
joint, every utterance, every article of clothing and adornment, showing 
images of the oceans of past efforts of all buddhas past, present, and future 
connected with transcendent giving which took place in all lands of the ten 
directions, as well as images of the receivers and the gifts, reflected in every 
mark and embellishment, every pore, every part of the body, every limb and 
joint, every utterance, every article of clothing and adornment of the com- 
pany of enlightening beings as well as the buddha Vairocana; showing 
reflections of the oceans of their past ef forts involved in transcendent moral- 
ity, in transcendent tolerance — even involving showing amputation of 
limbs, in the transcendent energy of all enlightening beings, surging boldly 
forward, in the seeking and attainment of the ocean of meditations of all 
buddhas, in the seeking of the ultimate truth to which the wheel of teaching 
of all buddhas leads, in the manifestation of the embodiment of great deter- 
mination which relinquishes all there is, in the joy of the vision of all 
buddhas, the path of all enlightening beings, and pleasing all beings, in the 
arrangements of purification of means of accomplishment of the ocean of 
vows of all enlightening beings, in the purification of the strength of the 
attainment of transcendent power of all enlightening beings; and showing 
images of the oceans of past efforts involved in the sphere of knowledge of 
all enlightening beings — all these reflected images bursting into plain view 
by clouds of all kinds of miraculous displays throughout the cosmos. The 



Entry into the Realm of Reality 


1145 


great enlightening being and company offered these to the Buddha, then 
went to the zenith, magically produced towers of various arrays of diamonds 
as well as lion thrones of the universally good enlightening being inside 
emerald lotuses, and sat thereon, having covered their bodies with nets of 
fiery jewels and put on crowns of jewels with crests of trailing strings of dia- 
monds vibrating with the names of the buddhas of past, present, and future. 

All those enlightening beings, with their retinues, were born of the prac- 
tices and vows of the Universally Good enlightening being; they had the 
pure eye of knowledge to see all buddhas face to face; they were endowed 
with the acute ears to hear the ocean of teachings of all buddhas; they had 
reached the ultimate transcendent attainment of the masteries of all enlight- 
ening beings; from moment to moment they issued manifestations of going 
to all buddhas; they were in the range of pervading all worlds with one body; 
they had luminous bodies appearing in the circles of the congregations of all 
buddhas; they were in the realm of showing the reflections of all worlds and 
one world contained in each other in a single atom; they had the power to 
guide and develop all people with appropriate timing; they were in the 
realm of emitting clouds of teachings of all buddhas from every pore; they 
had attained the knowledge that all realms of beings are like illusions; they 
had realized that all buddhas are like reflections; they knew that all exis- 
tence, states of beings, and births are like dreams; they had pure knowledge 
that all developments of actions are like images in a mirror; they were 
intensely aware that all becoming is like a mirage; they perceived that all 
worlds are like emanations; they had attained the illumination of the knowl- 
edges of the ten powers of buddhas; they were fearless and mighty, able to 
roar the lion’s roar; they had entered the inexhaustible ocean of analytic 
knowledge; they had attained knowledge of expressions of principles of the 
ocean of instruments of thought of all people; they coursed in the knowl- 
edge of the unobstructed space of the reality realm; they had attained 
unimpeded knowledge of all things; they had purified the spheres of 
superknowledges of all enlightening beings; they had the rigor to roust out 
all bands of demons; they stood firm in the power of knowledge of past, 
present, and future; they had attained unobstructed omniscience; they 
coursed in the space of independence; they were powerful in the space of the 
effortless stage of omniscience; they coursed in knowledge of the 
ungraspability of al 1 existence; they had exposed the knowledge of the ocean 
of principles of all realms of reality; they had entered the door of 
nondiscriminatory knowledge of all worlds; they demonstrated the mutual 
interpenetration of all worlds; they manifested incarnation in all realms of 
being; they knew the various forms of all worlds, subtle and gross, broad and 
narrow; they had attained knowledge of the interpenetration of minute 
objects and immense lands; they could reach all buddhas in a single moment 
of thought; they had the body of knowledge of all buddhas; they had 
attained unconfused knowledge of all regions; they could pervade the ocean 
of all locations in a single moment of thought by mystic metamorphosis. 



U46 


The Flower Ornament Scripture 


The whole Jeta grove became hilled with enlightening beings of such 
immeasurable attainments, by the power of the buddhas. 

The great disciples, however — Shariputra, Maudgalyayana, 
Mahkashyapa, Revata, Subhuti, Aniruddha, Nandika, Kapphina, 
Katyayana, Purnamaitrayaniputra, and so so — did not see the transfigura- 
tion of the Buddha in the Jeta grove, the adornments of the Buddha, the 
majesty of the Buddha, the freedom of the Buddha, the magic of the Bud- 
dha, the mastery of the Buddha, the miracle performed by the Buddha, the 
light of the Buddha, the power oi the Buddha, or the Buddha’s purification 
of the land; nor did they see the inconceivable sphere of the enlightening 
beings, the descent of the enlightening beings, the gathering of the enlight- 
ening beings, the descent ol the enlightening beings, the approach of the 
enlightening beings, the miracle of the enlightening beings, the magic of 
the enlightening beings, the circles of the enlightening beings, the locations 
of the enlightening beings, the array ol lion thrones of the enlightening 
beings, the mansions of the enlightening beings, the deportment of the 
enlightening beings, the enlightening beings’ mastery of concentration, the 
enlightening beings’ observation, the enlightening beings’ emergence, the 
enlightening beings’ vigor, the enlightening beings’ offerings to the Bud- 
dha, the enlightening beings’ bequest of enlightenment, the enlightening 
beings’ development, the enlightening beings’ strength, the enlightening 
beings’ clarification of the reality-body, the enlightening beings’ fulfill- 
ment of the body of knowledge, the enlightening beings’ manifestation of 
the body of vows, the enlightening beings’ perfection of the physical body, 
the enlightening beings’ purification of excellence of attributes, the 
enlightening beings’ array of spheres of light of eternal power, the enlight- 
ening beings’ radiation of networks of light beams, the enlightening beings’ 
emission of clouds of emanations, the enlightening beings’ pervasion of the 
network of all regions, or the transfiguration of the sphere of actions of 
enlightening beings. 

Why didn’t the disciples see any of this? Because of lack of corresponding 
roots of goodness. For they had not accumulated the roots of goodness con- 
ducive to vision of the transfiguration of all buddhas, and they had not had 
the purifications of the arrays of qualities of all buddha-lands in the ten 
directions described to them, and they had not had the various wonders of all 
buddhas described to them by the buddhas, and they had not established 
beings in supreme perfect enlightenment while they were involved in the 
world, and they had not instilled in others’ minds the determination for 
enlightenment, and they were not capable of perpetuating the lineage of 
buddhas, and they were not engaged in the salvation of all beings, and they 
had not exhorted enlightening beings to practice transcendent ways, and 
while they were involved in the world they had not focused their minds on 
the stage of knowledge superior to all worldlings, and they had not devel- 
oped the foundations of goodness conducive to omniscience, and they had 
not perfected the transmundane roots of goodness of buddhas, and they had 
not realized the miraculous superknowledge to purify all buddha-lands, and 



Entry into the Realm of Reality 


1147 


they did not know the source of the great vow of enlightening beings, 
which is the good root of concentration on unique world-transcending 
enlightenment that represents the range of vision of enlightening beings, 
and they were not born of the magical essence emanating from the power of 
the enlightened, and because hearers and individual illuminates do not share 
in the knowledge of enlightening beings’ control over holding various per- 
ceptions as in dreams, the growth of the current of joy of enlightening 
beings, and the manifestations of the range of the eye of knowledge of the 
universally good enlightening being. 

Because of that, those great disciples, who were the best of the best, did 
not see the miracle of the Buddha, did not hear it, know it, realize it, pene- 
trate it, did not fix their minds on it, did not notice it, did not focus their 
attention on it, did not observe it, did not examine it, did not reflect on it, 
did not contemplate it. Why? Because that is the sphere of buddhas, not the 
sphere of disciples. 

Therefore even though the disciples were in the very same Jeta grove, 
they did not see those miracles of the Buddha. For indeed they did not have 
the corresponding roots of goodness, they did not have that purity of the eye 
of knowledge, whereby they could have seen the miracles of Buddha. They 
did not know the concentration whose minute point of focus would have 
given them access to those vast magical manifestations. They did not know 
that liberation or that spiritual capacity or that might or that power or that 
mastery or that state or that perception or that power of vision whereby they 
might recognize or see or penetrate or approach or discover or head for or 
observe or experience or reveal to others or explain or show or describe or 
make visible or arrive at or produce or lead beings into the cultivation and 
realization of the realities of the miracles of Buddha. That knowledge did 
not belong to them. 

Why? Because they were emancipated by the vehicle of hearers, they had 
realized the path of hearers, they had fulfilled the sphere of practices of 
hearers, they were fixed in the fruit of hearers; they rested on the knowledge 
of the light of truth, they were f ixed at the limit of reality, they had gone to 
the state of eternal peace, they had no thought of great compassion and had 
no pity for the beings of the world; they had accomplished what they had to 
do for themselves. 

They had gathered in the Jeta grove and were sitting there, in front of, 
behind, and to the left and right of the Buddha, in his presence, yet they did 
not see the miracles of the Buddha in thejeta grove. Why? It is not possible 
for those who have not developed omniscient knowledge, have not accom- 
plished omniscient knowledge, have not set out for omniscient knowledge, 
have not resolved on omniscient knowledge, have not undertaken omnis- 
cient knowledge, have not penetrated omniscient knowledge, have not 
purif ied omniscient knowledge, to understand or become aware of or sec or 
discover the miraculous manifestation of the concentration of the Buddha. 
Why? Because that is discernible only to the range of the vision of devel- 
oped enlightening beings, not to the range of the vision of hearers. That is 



1148 


The Flower Ornament Scripture 


why the great disciples, the great hearers, though in the Jeta grove, did not 
see the transfiguration of the Buddha, the magical appearances of the Bud- 
dha, the purifications of the buddha-land, the gathering of the enlightening 
beings. 

The situation was like that of hundreds of thousands of ghosts gathered 
on the bank of the great river Ganges, hungry and thirsty, naked, without 
shelter, emaciated, dehydrated by the wind and heat, attacked by flocks of 
crows, terrorized by wolves and jackals — they do not see the Ganges River, 
or they may see it as dry, without water, or full of ashes, because they are 
shrouded by actions that blind them. In the same way the old great disci- 
ples there in the Jeta grove did not see or penetrate the transfigurations of 
the Buddha, because they rejected omniscience and their eyes were veiled 
by ignorance. 

It was like the case of a man who has dozed of! in the daytime in the midst 
of a large group of people and while asleep sees a celestial city with beautiful 
mansions appearing there in his dream, and sees the whole summit of the 
polar mountain, with groves and gardens, with innumerable nymphs all 
around, innumerable godlings living there, and various celestial flowers 
scattered about, and sees wish-fulfilling trees providing various celestial 
garments, jewel ornaments, and flower garlands, and sees musical trees pro- 
ducing all kinds of sweet celestial sounds, and many kinds of forms of 
pleasure and diversion, and hears the sweet sounds of the music and singing 
of the heavenly nymphs, and perceives himself as being there, seeing the 
adornment of the celestial arrays all over the place. The group ofpeople who 
are there in the same place do not see this, are not aware of it, do not observe 
it, because it is the vision of the man in his dream, not the vision of the group 
of people in the same place. In the same way the enlightening beings and the 
world rulers on the verge of enlightenment, by virtue of the tremendous 
power of the Buddha, by the attainment of their own roots of goodness, by 
their own undertaking of the vow for omniscience, by development of the 
qualities of all buddhas, by stabilization in the magnificent path of enlight- 
ening beings, by accomplishment of the outgrowths of the teachings of all 
aspects of omniscient knowledge, by fulfillment and purification of the 
higher aspirations of the acts of the Universally Good enlightening being, 
by entering the spheres of knowledge of all the stages of enlightening 
beings, by mastery of all the states of concentration of enlightening beings, 
and by unhindered contemplation of all the spheres of knowledge of 
enlightening beings, saw the inconceivable power and mastery of the Bud- 
dha, understood and comprehended, whereas the great disciples, the best of 
the best, did not see or understand, because they did not have the eye of 
enlightening beings. 

On the snowy king of mountains are many medicinal herbs, which some- 
one who is expert in secret lore and medicine, knowing all the principles of 
herbal medicine, may go and pick, while herders and hunters on the same 
mountain, ignorant of herbal medicine, do not know the essence, energy, 
results, efficacy, or method of application of the herbs. In the same way. 



Entry into the Realm of Reality 


1149 


those enlightening beings who had entered the sphere of knowledge of bud- 
dhas and produced the transformed perceptions of enlightening beings were 
aware of the transfigured perceptions of the concentration of Buddha, while 
the great disciples, even though they were there in the same Jeta grove, 
being satisfied with their own task and having no desire to work for others, 
being indifferent, dwelt in the feeling of bliss because they were in a condi- 
tion of bliss in their present state and so were not aware of the perceptions of 
the concentration and miraculous transfiguration of Buddha. 

This earth is abundantly endowed with mines of jewels of all kinds, with 
hundreds of thousands of deposits, filled with endless supplies of various 
jewels. Someone who has acquired knowledge of precious substances, sees 
where the deposits are, has thoroughly studied the appropriate science and 
technology, and is supported by immense virtue and strength, then can take 
jewels and enjoy himself as he wishes, properly honor his parents, support 
his wife and children, and also distribute them evenly to the old, the poor, 
the destitute, the unfortunate, those without food and clothing. On the 
other hand, those who do not know about the deposits of jewels, who have 
not done good works, and have not clarified the eye of knowledge of the 
precious, do not discover the jewel mines in spite of the fact that they are 
walking on them — they do not take the jewels and do not do what can be 
done with jewels. Similarly, the enlightening beings in the Jeta grove who 
had clarified the eye of knowledge of the inconceivable sphere of Buddha 
and who had entered the sphere of the inconceivable knowledge of Buddha 
saw the miraculous transfigurations of Buddha, entered the oceans of princi- 
ples of the Buddha teachings, attained oceans of concentrations, engaged in 
the service of the buddhas, took to embracing all truths, took all beings into 
their care with the four means of integration. The great disciples, however, 
did not see or notice the transfigurations of the Buddha or the great assem- 
bly of the enlightening beings. 

It was, again, as if a man came to a land of jewels with his eyes blindfolded 
by a rag: he might walk around, stand, sit, and lie there, but he would not see 
the masses of jewels, he would not see the jewel trees, jewel clothes, jewel 
fragrances, or any of the other jewels. Furthermore, he would not know the 
use, value, or enjoyment of those jewels. He would not take the jewels and 
would not know what to do with the jewels. Someone whose eyes were 
uncovered, however, would see and distinguish them all. In the same way, 
those enlightening beings, having come to the land of jewels of truth, where 
the unsurpassed jewel of the enlightened, adornment of all worlds, was right 
before them, standing in the Jeta grove, saw the Buddha displaying incon- 
ceivable miraculous transfigurations. The great disciples, however, were 
standing at the Buddha’s feet and gazing at the Buddha, but they did not see 
the miraculous occurrence emanating from the sphere of the Buddha’s con- 
centration, and did not see the great treasury of jewels which was the great 
assembly of enlightening beings. Why? They were inimical to omniscience, 
their eyes covered with the rag of ignorance, and they had not clarified the 
eye of unobstructed knowledge of enlightening beings, and they did not 



1150 


The Flower Ornament Scripture 


realize that all things interpenetrate, which is how they could have seen the 
miracle produced by the inconceivable power of the Buddha’s 
concentration. 

Again, it is as if there is an eye-purifier called “possessed of undefiled bril- 
liance,” which is incompatible with any darkness or obscurity: suppose 
someone obtained it and with that eye-clarifier “possessed of undefiled bril- 
liance” went in the dark of night among a huge crowd of people in various 
postures unable to see in the darkness, and walked around, stood there, sat 
down, and so on — those people would not see this person or distinguish 
what he was doing. On the other hand, this person would see the crowd of 
people, their various postures, positions, locations, appearances, and dress. 
In the same way, the Buddha, together with his company of enlightening 
beings, having the pure unobstructed eye of knowledge, discerns and sees all 
beings. Buddha shows the miracle emanated from the great concentration of 
Buddha, but the great disciples did not see the miracle emanated from the 
concentration of great knowledge of Buddha, or the great company of the 
assembly of enlightening beings. 

Also, it is as if a monk in the midst of a large group of people attained the 
concentration of total absorption in earth or water or fire or wind, or total 
absorption in blue, yellow, red, or white, or total absorption in heaven, or in 
the bodies of various beings, or in all sounds, or in all objects, that group of 
people would not sec the body of water, would not see the realm of fire, 
would not see the various bodies or totality of objects in which the monk’s 
mind was absorbed, except for those who had themselves attained those 
states of concentration. In the same way, the great disciples did not see the 
Buddha’s revelation of the inconceivable wonder of the sphere of the con- 
centration of Buddha, while the enlightening beings who had attained the 
path of the Buddha entered into the sphere of the Buddha. 

Again, it is as it there were an ointment, which simply by being applied to 
one’s eyes makes one invisible to others while one is able to see others. In the 
same way Buddha, beyond the world, beyond the spheres of all beings, hav- 
ing entered the sphere of omniscience, can be discerned by the eye of 
knowledge of enlightening beings, and sees all beings in the world, but the 
great disciples could not see those miracles of the Buddha. 

It is also like the case of the celestial spirit born together with a person and 
always associated with the person — the spirit sees the person, but the person 
does not sec the spirit. In the same way, the Buddha, in the sphere of omnis- 
cience, manifested great miraculous transfigurations of Buddha in the midst 
of the great assembly of enlightening beings, but the great disciples did not 
see, did not notice, the miracle of the transfiguration of the Buddha or the 
magical manifestation of the circle of enlightening beings. 

Again, it is like the case of a monk who has attained perfect control of 
mind and has reached extinction of perception and sensation: he neither per- 
ceives nor cognizes and does nothing with his six sense organs, but still is not 
totally extinct. All the ordinary events of the world are going on there 
where he is, but he does not perceive or cognize them, because of the 



Entry into the Realm of Reality 


1151 


overmastery of the power of his concentration. In the same way, the great 
disciples were in the Jeta grove and had the six sense faculties, but they did 
not see, penetrate, perceive, or discern the miracle of the power emanated 
from the concentration of the Buddha, nor did they gain access to, see, or 
cognize the great gathering of the enlightening beings, the miracle of the 
enlightening beings, the transfiguration of the enlightening beings. Why? 
The sphere of Buddha is indeed profound, vast, immeasurable, difficult to 
see, difficult to realize, difficult to plunge into, completely beyond all 
worldlings: for all disciples and individual illuminates, the sphere of Buddha 
is unthinkable and ungraspable. Therefore, the great disciples, even though 
they were there in the Jeta grove at the feet of the Buddha, did not see the 
transfigurations of the Buddha, and they did not sec or apprehend the great 
gathering of enlightening beings or their concentration of the arrays of 
qualities of enlightening beings or their concentration of the arrays of quali- 
ties of inconceivable, innumerable purified worlds in the Jeta grove, because 
they did not have the capacity to do so. 

At that time the enlightening being Light from the Origin of the Vows of 
the Illumination, by the power of Buddha, looked over the ten directions 
and then spoke these verses: 


See ho w inconceivable is the enlightenment of Buddha, the best of beings: 
In the Jeta grove he shows the Victor’s transfiguration of the enlightened. 

He exercises incalculable independent power. 

Whereat the world is confused, not knowing Buddha’s qualities. 

Profound is the miracle worked by the Spiritual Sovereign, 
Infinite, inconceivable, beyond the range of the world. 

The buddhas arc adorned with infinite attributes. 

But the truths revealed by the buddhas are signless. 

The Victor shows transfigurations in the Jeta grove, 

Boundlessly deep, most hard to put into words. 

The enlightening beings do not look at the assembly of saints. 
Having come from innumerable lands to see the Buddha. 

They have attained the sphere of unobstructed, unattached action 
By their determination; no one in the world can know their will. 

All those enlightened on their own and the disciples all around 
Do not know their doings or their state of mind. 

The enlightening beings, great in wisdom, are invulnerable, invincible, 
Paragons of heroism, undefiled, certain of the stage of knowledge; 



1152 


The Flower Ornament Scripture 


Beyond measure, of great fame, they have attained concentration 
And display a miracle extending throughout the cosmos. 

Then the enlightening being King of Invincible Energy, by the power of 
Buddha, looked over the ten directions and spoke these verses: 

Full of virtue and great knowledge, gone to the goal of enlighten- 
ing practice, 

Givers of security to all worlds — behold these, the offspring of Buddha, 
Intelligent, with boundless wisdom and well-concentrated minds, 

In the realm of boundlessly deep and broad knowledge. 

The great grove called Jeta, where the perfect Buddha sojourns. 

Is adorned with magnificent arrays and filled with enlightening beings. 

See the Great Oceans, nonreliant, independent, 

Sitting on lotus thrones, having come from the ten directions: 

Not resting on anything, not grasping, free from falsehood, with- 
out abode, 

With unattached minds, dispassionate, set on the reality realm. 

Exemplars of knowledge, great heroes, with unshakable adamant minds, 
In the midst of unperishing truths, they make a show of nirvana. 

They have come together from countless worlds in the ten directions. 
Come to the Buddha, without any notions of duality. 

They see the miraculous transfiguration of the autonomous Buddha, 
By the power of which these enlightening beings have come. 

They are nondiscriminatory in regard to Buddha teachings and the 
plane of realities; 

The offspring of Buddha have thoroughly realized that distinctions 
are merely mundane conventions. 

The buddhas stand in the undifferentiated ultimate limit of the real- 
ity realm, 

Yet show the differentiation of things by inexhaustible sayings. 

Then the enlightening being King of Fiery Energy of Universal Splen- 
dor, by the power of Buddha, looked over the ten directions and spoke 
these verses: 

See the immense sphere of knowledge of the best of beings; 
Knowing when is the right time and when not, he teaches the truth 
to people. 



Entry into the Realm of Reality 


1153 


Destroying the various arguments marshaled by heretics. 

He shows beings’ spiritual transfigurations according to their 
dispositions. 

Buddha is not finite or infinite: 

The great sage has transcended finitude and infinity. 

Like the sun coursing through the sky giving light every day. 

So does the sagacious guide appear, independent of past, present, 
and future. 

As the sphere of the full moon shines at night. 

So does one see the guide, full of pure qualities. 

As the globe of the sun courses through space without stopping, 
Such is the transfiguration of the Buddha. 

Just as space is independent of all land. 

So is the Buddha transfiguration of the Lamp of the World to be known. 

As the earth is the support of all corporeal beings in the world. 

In the same way is the wheel of teaching of the Lamp of the World 
steadfast. 

As the wind blows swiftly through the sky, not sticking to anything. 

In the same way does the nature of Buddha operate in the world. 

Just as all lands are founded on a mass of water. 

So are the buddhas of all times founded on a mass of knowledge. 

Then the enlightening being King of Unobstructed Splendor, by the 
power of Buddha, looked over the ten directions and spoke these verses: 

Like a lofty mountain made of diamond 

Does Buddha emerge in the world, savior of all beings. 

Like the water of the ocean, immeasurable, pure. 

Does the sight of Buddha stop the thirst of the world. 

Just as the polar mountain emerges from the ocean water. 

So does the Light of the World emerge from the ocean of truth. 

Like an ocean filled with deposits of jewels 

Is the Independent One’s instant awareness of endless knowledge. 


Profound is the Guide’s knowledge, incalculable, infinite, 



n 54 


The Flower Ornament Scripture 


By which he shows infinite inconceivable Buddha 
transfigurations. 

As an expert magician shows illusory forms, 

Buddha, master of knowledge, displays transfigurations. 

As a pure wish-fulfilling jewel grants what is desired. 

The Victor fulfills the aspirations of those whose intentions are pure. 

Like a luminous jewel shining, 

Omniscience, pure, illumines beings’ minds. 

Like an octagonal jewel facing all directions. 

The Unobstructed Lamp illumines the cosmos. 

Like a water-clarifying light purifying water. 

Vision of Buddha purifies people’s senses. 

Then the enlightening being Supreme Moon of Vows Emanated 
throughout the Cosmos, by the power ot Buddha, looked over the ten direc- 
tions and spoke these verses: 

As everywhere is made one hue by an emerald, 

Vision of Buddha makes beings the hue of enlightenment. 

In each atom Buddha shows transformation of various kinds. 
Beyond measure, purifying the enlightening beings. 

That is extremely profound, unlimited, hard to approach, 

In the realm of knowledge of the wise, inaccessible to worldlings. 

The full arrays of adornments purified by the works of Buddha 
Arc perceived by enlightening beings entering the reality realm. 

The inconceivable buddha-lands where the Victor appears 
Are filled with buddhas surrounded by the wise, everywhere. 

The Teacher, master of all truths, the Hero of the Shakyas, has 
come forth: 

It is his immeasurable miracle that has appeared. 

You see the variety of the infinite deeds of the resolute: 

The one of infinite splendor shows endless transformations. 

The Leader of the World teaches the ottspring of Buddha about the 
reality realm; 



Entry into the Realm of Reality 1155 

And they develop the range of knowledge unattached in all things. 

Buddha’s wheel of teaching turns by spiritual power. 

Filled with hundreds of miracles, purifying all worlds. 

In the realm of the Best of Beings, their sphere oi knowledge purified, 
The Great Dragons, rich in wisdom, liberate all beings. 

Then the enlightening being King of Fiery Energy oi Truth, by the 
power oi Buddha, looked over the ten directions and spoke these verses: 

The disciples trained in past, present, and future, foremost sages, 
Do not even know a footstep of a perfect buddha. 

Even all individual illuminates 

Do not know a footstep of the Protector. 

How much less could ordinary beings know the Guide, 

As they are bound in chains and wrapped in the dark of ignorance. 

Unquantifiable, the Victor cannot be known by any scales; 
Endowed with unobstructed knowledge, Buddha transcends the path 
of words. 

Radiant as the full moon, steady, adorned with a multitude oi qualities. 
He passes infinite eons creating transformations. 

Thinking of the Buddha in every way with perfect concentration. 
Even after untold billions of eons Buddha would still be inconceivable. 

One cannot understand the limit of even a single attribute of the 
Independent, 

Even while gazing on Buddha, for the qualities of Buddha are 
inconceivable. 

Those who are intent on this, and whose minds delight therein, 
Will attain these realms, which arc so hard to see. 

Valiant ones of great resources, intelligent, pure-minded, stable, 
Enter into this teaching, made of endless virtue and knowledge. 

Great is their aspiration, great their discipline of mind; 

They will attain great enlightenment, having arrived at the sphere of 
the Victor. 


Then the enlightening being Standard of Knowledge Scattering All 



1156 


The Flower Ornament Scripture 


Bands of Demons, by the power of Buddha, looked over the ten directions 
and spoke these verses: 


Being the body of unobstructed knowledge, the Independent is 
incorporeal; 

In the realm of inconceivable knowledge, that cannot be conceived. 

The buddha-body is realized by inconceivable pure deeds; 

Undefiled by the triple world, it shines with distinctive 
embellishments. 

Universal light of the world, having clarified the reality realm. 

It is also the door of enlightenment, the mine of all knowledge. 

Dispassionate, free from falsehood, having shed all hindrances. 

As the sun of the world Buddha radiates lights of knowledge. 

That which removes the fears of existence and purifies those in the tri- 
ple world, 

The development of enlightening beings is thus the mine of bud- 
dhas’ enlightenment. 

Buddha shows infinite forms without sticking to any form, 

And shows those inconceivable forms through all living creatures. 

No one can reach the end of the knowledge of Buddha, 

By which inconceivable enlightenment is instantly clarified. 

Inexhaustible exposition of knowledge, wherein are the buddhas of 
all times. 

Is produced in a single instant, without any change in essence. 

The wise seeker of enlightenment, engaged in endless action, should 
always think — 

Although it be thought, no thought is born in this thought. 

The inconceivable elements of buddhahood realized by the per- 
fectly enlightened 

Are profound beyond all telling, beyond the scope of words. 


Then the enlightening being Flames of Knowledge of Vows of the Illu- 
minator, by the power of Buddha, looked over the ten directions and spoke 
these verses: 


Those of unerring recollection, pure, born of truth, ofeertain mind 



Entry into the Realm of Reality 


1157 


And inconceivable wisdom, are inexhaustible oceans of 
enlightenment. 

This is the sphere of action of those whose minds are resolved hereon; 

Their knowledge is unshakable, they have ended doubt. 

They do not become depressed or dejected; 

Their minds are on the way to buddhahood. 

Filled with good qualities realized over countless eons. 

The peerless seekers of knowledge dedicate them all. 

They think about the course of life but do not take refuge in it — 

They take refuge in the Buddha teachings, sporting in the realm of 
Buddha. 

Whatever mundane fortune takes place in the world of sentient beings, 

The resolute relinquish it all, for they are set on the attainment of 
buddhahood. 

Vainly clinging, the world is always fettered — 

There, those of unobstructed action are always set on the welfare 
of beings. 

Unequaled in their action, inconceivable to all beings, 

They consider the happiness of the world, whereby suffering is repelled. 

They have purified knowledge of enlightenment and are sympathetic 
to all beings, 

As lights of the world, emancipating all beings. 


Then the enlightening being Valiant One with Knowledge to Disperse 
All Barriers, by the power of Buddha, looked over the ten directions and 
spoke these verses: 


The name of Buddha is hard to come by even in a billion eons — 
How much more so the sight of Buddha, supreme, which ends all desires. 

Buddha appears as the light of the world, gone to the goal of all truth. 
Worthy of the offerings of the three worlds, purifier of all beings. 

Those who regard the physical form of the impeccable best of beings 
Never tire of it even in countless eons. 

Offspring of the Victor looking at the form body of the Lord of Humans, 



1158 


The Flower Ornament Scripture 


Unattached, dedicate themselves purely to enlightenment, seeking 
the highest goal. 

This is the door to enlightenment, the corporeal embodiment of the 
Great Sage, 

Whence issue unhindered, inexhaustible analytic intellectual powers. 

Having illumined infinite beings, the Great Sage foretells their supreme 
Enlightenment, having led them into the Great Vehicle. 

The great field of blessings, a sphere of knowledge, has emerged 
And illuminates infinite beings, increasing the mass of virtue. 

T here is no fear of evil ways for those who associate now with Buddha, 
The one who cuts through the net of misery and purifies the mass 
of knowledge. 

A great mind is born in those who see the Buddha, 

Immeasurable wisdom and power is born, radiant as the moon. 

They will be sure of enlightenment, having seen the Buddha, 

And will be certain that they will become buddhas themselves. 

Then the enlightening being King of Superknowledge Discerning the 
Differentiations of the Plane of the Cosmos, by the power of Buddha, 
looked over the ten directions and spoke these verses: 

Having seen the Sage endowed with infinite virtues, 

The minds of those dedicated to the Great Vehicle are purified. 

The buddhas appear for the welfare of all beings. 

Universally compassionate, steadfast, turning the wheel ofthe teaching. 

How can all creatures requite the buddhas’ 

Countless eons of dedication to their welfare? 

It is better to burn in the fearsome three evils for eons 
Than not to see the Teacher, who quells all attachments. 

All the mass of suffering that takes place in all realms of being 
Is tolerable, but not deprivation of the sight of Buddha. 

It is better to live long in every miserable way in the world 
Than not to hear the buddhas. 

Each con spent even in hell is better 



Entry into the Realm oj Reality 1159 

Then elsewhere apart from Buddha, distant from enlightenment. 

What is the reason for wanting to live long amid calamities? 

It is to see the Buddha and increase in Knowledge. 

All miseries are ended once the Buddha has been seen. 

And entry into knowledge takes place, into the sphere of the enlightened. 

All obstructions are removed when Buddha is seen. 

Increasing measureless virtue, whereby enlightenment is attained. 

Sight of Buddha severs all doubts of sentient beings 
And fulfills all purposes, mundane and transcendental. 


Then the great enlightening being Universally Good, having looked over 
the host of enlightening beings everywhere, to further analyze, discuss in 
detail, explain, reveal, elucidate, bring to light, illumine, and point out, by 
means of the cosmos of truths, equal to the realm of space, equal to past, 
present, and future, equal to the realm of realities, equal to the realm of 
beings, equal to the realm of all worlds, equal to all sets of actions, equal to 
the dispositions of beings, equal to the interests of beings, equal to the spe- 
cific illustrations of truth, equal to the appropriate times for the maturation 
of beings, and equal to the faculties of all beings, elucidated this “lion emer- 
gence” concentration of Buddha by means of ten indications: indication of 
the succession of all buddhas and the succession of lands in the atoms of the 
buddha-lands throughout all universes; indication of the seeking and fol- 
lowing of virtues of the buddhas in all buddha-lands in space throughout the 
future; indication of buddhas emerging in all buddha-lands and showing the 
ocean of infinitely various doors of enlightenment; indication of the hosts of 
enlightening beings in the circles of the buddhas in the buddha-lands 
throughout space facing the terrace of enlightenment; indication of pervad- 
ing the cosmos in a moment of thought with emanations in the forms of the 
buddhas of past, present, and future, emitted from every pore; indication of 
the light of magical pervasion of all multitudes of lands in all the oceans in 
all directions equally with one body; indication of revelation of the power of 
concentration of all pasts, presents, and futures of the transfigurations of the 
state of buddhahood in the surfaces of all objects; indication of manifestation 
of the oceans of eons of various successive transfigurations of Buddha in the 
lands of past, present, and future, equal to the atoms in all lands; indication 
of the birth of enlightening beings from the endless power emanating from 
every pore by the ocean of vows of all buddhas of past, present, and future; 
indication of endless manifestation of varied expositions of truth amid equal 
adornments of sites of enlightenment with circles of enlightening beings 
around lion thrones equal in extent to the cosmos: “These ten, O offspring 
of the Victor,” said Samantabhadra, the Universally Good enlightening 
being, “are the first ten of as many expressions of the ‘lion emergence’ con- 



1160 


The Flower Ornament Scripture 


ccntration as atoms in untold buddha-lands, which I follow. However, these 
arc the sphere of knowledge of those who arrive at Thusness.” 

Then the enlightening being Universally Good, illuminating the expres- 
sion of the meaning of the “lion emergence” concentration of Buddha, by 
the empowerment of Buddha, while gazing on the face of Buddha, observ- 
ing the ocean of assemblies everywhere, observing the infinitely various 
transfigurations of the concentration of Buddha in the inconceivable sphere 
of the enlightened, observing the magical nature of inconceivable knowl- 
edge, and observing all teachings expressed in an inconceivably infinite 
variety of manners of speaking, then uttered these verses: 


Like the atoms of all lands are the oceanic buddha-lands on a single hairtip: 

Surrounded by a circle of enlightening beings, there Buddha rests on 
the throne of the enlightened. 

In the ocean of buddha-lands on a single hair, on a lotus throne at the 
site of enlightenment 

Extended throughout the cosmos, the Guide is seen at the trees of 
enlightenment. 

Like the atoms in all lands are the buddhas assembled on a single hair: 

Surrounded by a host of enlightening beings, they expound all 
good actions. 

Buddha sits in one land pervading all lands; 

Endless hosts of enlightening beings go there from everywhere. 

Like atoms in countless lands, enlightening beings, radiant seas of virtue, 

Should appear in the audiences of the Teachers, throughout the cosmos. 

Appearing like reflections in all lands, oceans of knowledge of buddhas, 

Established in good practices, they arrive in the assemblies of all buddhas. 

Assembled everywhere in all lands, in the realm of the joy of enlight- 
ening practice, 

Delighted in hearing the myriad teachings, theypass millions of eons 
in each land. 

Enlightening beings carry out their practices coursing in the ocean of 
truth, emanating light; 

They enter the oceans of vows, established in the sphere of buddhahood. 

Born of the teachings of the buddhas, acting with universal good 
in mind, 

They enter the oceans of qualities of buddhas, in vast transfigurations. 



Entry into the Realm oj Reality 


1161 


Pervading the refuge of the reality realm, they constantly emanate a 
cloud of bodies. 

Many as atoms in all lands, with the rain of truth, for enlightenment. 


Then the blessed Buddha, wanting to establish those enlightening beings 
in this lion emergence concentration of buddhas, went on to emanate from 
the circle of hair between his brows a light called “illumining past, present, 
and future, showing all ways into the reality realm,” accompanied by as 
many beams of light as atoms in untold buddha-lands, with which he illu- 
mined all lands in all oceans of worlds in the ten directions. 

Then the enlightening beings who had gathered at the Jeta grove saw, in 
every buddha-land in all universes throughout the farthest reaches of space, 
in groups of buddha-lands within atoms of buddha-lands as numerous as 
atoms in all buddha-lands, in buddha-lands of various powers, various puri- 
ties, various locations, and various conditions, an enlightening being at the 
summit of enlightenment sitting on a lion throne, attended by all world rul- 
ers, surrounded by a multitude of enlightening beings, attaining unexcelled 
supreme perfect enlightenment, here teaching in circles as vast as untold 
buddha-lands with a sphere of sound pervading the cosmos, there gone to 
the various realms of existence, or in the cities, towns, communities, and 
nations of the human world, teaching the truth by means of various mira- 
cles, various modes of conduct, various embodiments, various indications of 
ways of concentration, various superknowledges from concentration, 
appearing in various castes and races, with various auras of light, radiating 
various webs of light beams, with various spheres of sound, in various con- 
gregations, setting up various interlocutors, setting up various instructions, 
in various words and expressions. 

And, as those enlightening beings saw the transfigurations of the pro- 
found concentration of the Buddha in all those assemblies, they saw 
transfigurations of Buddha throughout the cosmos, in all worlds through- 
out space, in the arrays of the ten directions, in the sets of cycles in all places, 
in the confluence of all spaces, in the media of principles in the various 
regions, in the various realms of conception, in the conjunctions of the vari- 
ous regions, in the specific spaces of the various regions, in the oceans of all 
regions — that is, in the north, south, east, west, northeast, southeast, south- 
west, northwest, nadir, and zenith — in the places of the body of lands, in the 
places of the body of beings, in the places that are in the conceptions of 
beings, in the regions of past ages, in the regions of the present in the ten 
directions, in every point in all realms of space, in the locus of each and every 
atom of all lands, in the points of entry of all spaces, in the locations of 
occurrence of performance of various actions, in the conceptual locations of 
infinite surfaces of space in a point the size of a hairtip, those transfigura- 
tions reflected in the minds of all living beings, using their languages, in the 
perceptions of all living beings, without discrimination among beings, 
equal in past, present, and future, coming forth equally everywhere as a 
whole, with physical forms coming to all assemblies, descending into the 



1162 


The Flower Ornament Scripture 


presence of all bodies of beings, with the same knowledge in all ages, appear- 
ing to all beings according to their mentalities, equally, everywhere in all 
lands, elucidating the teachings of buddhas and guiding sentient beings 
ceaselessly. 

All of them were united by the blessed Vairocana Buddha, by the four 
integrative methods, by equality of past virtuous actions; they were fully 
developed by seeing, hearing, and remembering; they had already set their 
minds on supreme enlightenment; going to the buddhas here and there, 
they were united by fundamental virtues: in accord with the sameness of 
their roots of goodness and adoption of means of developing omniscience, 
the enlightening beings gained access to the projections of the concentra- 
tion of the blessed Vairocana, which extended throughout the cosmos, to 
the farthest reaches of space. Some comprehended the reality-body, some 
the form-body, some the past attainment of Vairocana as an enlightening 
being, some the fulfillment of the ways of transcendence, some the pure 
adornment of the sphere of action, some the mystic projection of the stages 
of enlightening, some the mystical projection of perfect enlightenment, 
some the unconfused mystical projection of the concentrations in which 
buddhas sojourn, some the powers and fearlessnesses of buddhas, and some 
comprehended the ocean of analytic powers of buddhas — they entered into 
as many such oceans of mystical projections of Buddha as there are atoms in 
ten inexpressible numbers of buddha-lands. They entered those oceans of 
mystical projections of Buddha by way of various devotions, various paths, 
various doors, various entries, various penetrations, various methods, vari- 
ous approaches, various directions, various capacities, various places, various 
worlds, various attainments, various provisions, various transformations, 
various means, and various concentrations. Those enlightening beings 
gained access to the mystical projections, the miraculous transfigurations, of 
the blessed Buddha Vairocana by means of such enlightening beings; con- 
centrations as these — adornment of the entire cosmos, illumination of the 
realm of unobstructed knowledge of all times, light of knowledge of the 
continuity of the planes of the cosmos, entry into the plane of the sphere of 
those who realize Thusness, illumination of the plane of space, free access to 
the ten powers of buddhas, bold emergence adorned by the fearlessness of 
the enlightened, whirlpool of the principles of the reality realm, moon per- 
vading all universes with unhindered sound, and light of principles of 
universal order. 

Those enlightening beings also entered the oceans of mystical projections 
ot buddhahood of the blessed Vairocana by way of such enlightening con- 
centrations as those known as emblem of the king of truth crowned by 
nonattachment, seeing oceans of buddhas in all objects, emblem of reflec- 
tion of the different bodies of all realms of being, entry into the unalloyed 
sphere of the body of those who arrive at Thusness, container of compassion 
going along with the whirl of all worlds, founded on the power based on all 
truths, sphere of revelation of ultimately quiescent indifferent equality, uni- 
versally projected reflection emanated purely without attachment, occult 



Entry into the Realm of Reality 


1163 


manifestation of the unity of all lands, effectuation of the manifestation of 
attainment of enlightenment in all buddha-lands, comprehension of 
embodiment of all oceanic virtues, endless spiritual power to effect the mys- 
tical transfiguration of all objects, entry into the ocean of past practices of all 
buddhas, basis of eternal preservation of the lineage of Buddhas, power of 
devotion to purification of the ocean of all lands in the ten directions of the 
present, illumination of the states of all buddhas in a single moment of 
thought, entry into ultimate freedom from attachment to all objects, caus- 
ing all worlds to appear in one buddha-field, production of emanations of all 
embodiments of buddhas, adamantine knowledge of the ocean of all facul- 
ties, causing all buddhas to appear within a single body, instantaneous state 
of discovering the principle of all things in the point of a moment of 
thought, spiritual power of manifesting nirvana in all realms in the cosmos, 
power to roam on the highest plane, magical manifestation of the differenti- 
ation of the bodies of beings in all buddha-lands, entry into the presence of 
the whirl of all knowledge, complete knowledge and differentation of past, 
present, and future in a single instant, containing the body of principles of 
the cosmos in every moment of thought, lion following the lineage of all 
buddhas, sphere of the eye of wisdom seeing the cosmos in all objects, vigor- 
ous undertaking of approach to the ten powers, sphere of the eye of universal 
vision of all objects, illumination of beings in all spheres of form, space of an 
unmoving whirl, showing all things in one thing, verbal analysis of truth. 

Those enlightening beings also entered the oceans of mystic projections 
of Buddha made by Vairocana by way of such enlightening beings’ concen- 
trations as exposition of truth setting up the standard of all buddhas, 
illumination unattached to the borders of past, present, and future, continu- 
ous knowledge of all ages, entry into the ten powers by subtle means, 
accomplishment of unbreakable practice of the essence of enlightenment 
through all ages, clouds swiftly appearing everywhere, creation of magical 
appearances of attainment of enlightenment, characterized by all pleasures 
of feeling, adornment of space with all kinds of magnificent arrays, moment 
to moment producing clouds of crested images like beings of the world, 
light of the moon of realization of Thusness pure as space, spacclike base of 
all who realize Thusness, radiance of all spiritual faculties, lamp revealing 
the meanings of all things, illumination of the sphere of the ten powers, 
characterized by the brilliance of the buddhas of all times, the unique source 
of all buddhas, accomplishing undertakings in every passing moment, 
source of inexhaustible blessing, illumination of guidance of endless vision 
of Buddha, supreme adamantine basis of all truths, production of universal 
manifestations of the emanations of all buddhas, consummating the course 
of the sun of all buddhas, instantly illuminating past, present, and future, 
sound of the voice emitting universal light illumining the natural quies- 
cence of all things, march to the boundary of vision of all buddhas, aware of 
all things like a collection of lotuses, observation of phenomena as baseless 
like the sky, whirlpool of concentration of the ocean of all spaces in one 
space, entering directly into the ground of all phenomena, oceanic source of 



1164 


The Flower Ornament Scripture 


all things, tranquil body shining light on all beings, accomplishment of the 
will for all higher knowledge in a single moment of thought, eternal mani- 
festation of the attainment of enlightenment equally everywhere, entering 
into all universes by comprehending them as one single array, illumination 
of the body of recollection of all buddhas, intuition of vast higher knowl- 
edge of all worlds, merging one’s being with the infinite cosmic principle in 
a single mental instant, illumination of the homologous order of all things 
in homologous universes, mystical manifestation of the fiery energy of the 
spheres of all Buddha teachings, basis of the determination andaction taking 
all realms of beings into the net of Indra, continuity of the ground of all 
worlds, traveling everywhere by mystic projections of lotuslike splendor, 
intuitive knowledge of the cycles of the bodies of all beings, magical materi- 
alization in the presence of all beings, superknowledge of the means of 
analyzing mundane speech in the ocean of utterances of all beings, 
superknowledge of the distinctions of the seeds of all worlds, unalloyed 
incorruptible matrix of great compassion, entry of all buddhas into the goal 
of realization of Thusness, and lionlike emergence to behold the abode of 
liberation of all buddhas. 

By entry into as many of the concentrations of enlightening beings as 
atoms in untold buddha-lands, beginning with these, those enlightening 
beings entered into the ocean of the blessed Vairocana’s mystical projections 
of buddhahood, and they accordingly remembered equivalent transforma- 
tions carried out in the past. Furthermore, by the mental-moment-to- 
mental-moment entry, pervading the whole cosmos, of those enlightening 
beings, who were in the presence of Buddha in the Jeta grove, sitting on lion 
thrones in lotuses of variousjewels as vast as worlds as numerous as atoms in 
ten buddha-lands, born of the occult transformation of great knowledge and 
insight, having attained the stage of penetrating knowledge and insight, 
contemplating with universal knowledge, born of the source of wisdom, on 
the brink of omniscience, having unclouded eyes of knowledge, having 
arrived at the state of leaders of beings, having approached equality with all 
buddhas, always carrying out the principle of nondiscrimination, with spe- 
cific knowledge of all objects, relating to all things as naturally calm, in the 
ultimate asylum of the quiescence and nirvana of all worlds yet upholding 
the variety of all worlds, going to all lands without attachment, in the midst 
of all things without reliance on anything, effortlessly establishing the mea- 
sures of all teachings, knowing how to develop and guide all people, 
showing all beings the state of peace and serenity, risen to the realm of the 
abode of know ledge and liberation, embodying knowledge gone to the limit 
of dispassion, having emerged from the ocean of all existences, observing 
the limit of reality of all worlds, in the sphere of light of knowledge of the 
ocean of truths, with great compassionate minds perfectly unified by oce- 
anic concentration, thoroughly aware of the principle of the illusoriness of 
phenomena, having comprehended that all worlds are like dreams, knowing 
the vision of all buddhas are like reflections, aware that all utterances are like 
echoes, knowing that the effects of all things are like magic productions. 



Entry into the Realm oj Reality 


1165 


determined to reach the sphere of fulfillment, following skillful methods of 
purification of the sphere of universal knowledge, with ultimately peaceful 
and calm minds, with knowledge of all families of mystic spells, with fear- 
less, even force of the the power of concentration, with the eye reaching the 
limit of the cosmos, in the stage of ungraspability of all things, contemplat- 
ing the infinite ocean of wisdom, gone to the farther shore of transcendence 
by knowledge, having attained the sustaining power of transcendent wis- 
dom, gone beyond all worlds by consummation of transcendent spiritual 
powers, masters of transcendent concentration, with correct knowledge of 
all buddhas’ skillfullness in respect to meanings, with knowledge of the 
means of skillful elucidation of truth, with extraordinary knowledge of 
expression, being clouds of teaching with inexhaustible power of elo- 
quence, roaring the fearless, mighty lion’s roar, enjoying the unequaled bliss 
of nonreliance, having unclouded eyes seeing into all things, moons of 
knowledge of the state of intellect of all beings, beams of light of designa- 
tions of principles of all truths from the sphere of wisdom, mountains of 
virtue with diamonds of knowledge, beyond all comparison, sprouting the 
knowledge of all spiritual faculties, heroic conquerors of all demons, full of 
the energy of the sphere of endless knowledge, physically beyond all 
worldlings, with unhindered insight into all things, aware of the bounds of 
finiteness and infinity, standing on the limit of reality, tallying with the uni- 
versal limit, having the eye of knowledge observing signlessness, skilled in 
the causes of accomplishment of all practices of enlightening beings, cours- 
ing in nondualistic knowledge, observing all worldly trends, appearing in all 
buddha-lands without dwelling, free from obscurity in regard to all things, 
having reached the sphere of knowledge without darkness, engaged in the 
illumination of truth everywhere, excellent fields of blessings for all beings, 
moons of fulfillment oft he wishes of all who see or hear of them, mountains 
of virtue rising above all worlds, bravely subduing all challengers, making 
their voices heard in all buddha-lands, tirelessly watching all the buddhas, 
able to control reflections of the bodies of all buddhas, adopting appropriate 
forms to guide all beings, pervading all lands with one body, having purified 
their spheres of accomplishment, having the capacity for the vehicle of great 
knowledge unobstructed as space, reflecting the bodies of all things in their 
sphere of knowledge, suns of knowledge appearing in all worlds, having the 
power to adapt to all worlds at will, having specific knowledge of the various 
dispositions and faculties of all beings, having arrived at all truths with 
unobstructed perspective, apprised of the inherent nature of all things being 
birthlessness, mature in the knowledge of the mutual interpenetration of the 
subtle and gross, resolved on the goal of the profound state of buddhahood, 
knowing the verbal designations of profound meaning, eloquently telling 
the meanings of endless words and expressions, expounding entry into the 
ocean of all scriptures by one word, supporting the vast body of knowledge 
of mystic formulae, having the power to hold them forever, knowing specif- 
ically their abodes over untold ages in a single moment of thought, having 
occult knowledge of all worlds, knowing past, present, and future in a single 



7 766 


The Flower Ornament Scripture 


moment of thought, reflecting the infinite ocean of buddha-teachings in 
mystic formulae holding all principles, tirelessly turning the wheel of 
teaching leading all beings to knowledge, illumined with the knowledge of 
the sphere of buddhas, always in the concentration of good vision, having 
the supcrknowlcdge that discerns the differences among all things while 
being ultimately unattached, master of knowledge of the sphere of libera- 
tion, the highest of all states, causing all objects to appear in pure arrays, 
entering into the universes of the ten directions wherever they arc, entering 
into the different universes in all directions, conscious of enlightenment in 
atomic particles subtle and gross, showing all colors beautiful in nature, con- 
centrating the totality in one space, treasuries of knowledge and virtue 
mature in the knowledge of infinite qualities of one form, praised by all bud- 
dhas, having qualities that can never be fully told — those enlightening 
beings who had gathered at the Jcta grove and were sitting there immersed 
in the ocean of qualities of Buddha, illumined by rays of light from the bud- 
dhas, as they were in a state of great ecstasy, having attained the light of the 
inconceivable state of enlightening beings, from their ecstasy emanated 
great arrays of mystical projections pervading all universes, issuing from all 
of their bodies, their towers, their paraphernalia and their thrones, from 
everywhere in the Jeta grove: in each successive mental moment they ema- 
nated vast clouds of webs of light beams, pleasing to all worlds, suffusing the 
ten directions; they filled the ten directions with clouds of bells of all jewels 
ringing with sounds bespeaking the virtues and qualities of the buddhas of 
past, present, and future; they filled the ten directions with clouds of voices 
of all beings, issuing from all objects, making sweet sounds telling of the 
fruits of all beings’ actions; they filled the ten directions with clouds of 
forms showing the vows of all enlightening beings and the various practices 
of enlightening beings, emanating voices telling of the undertakings of all 
enlightening beings; they emanated clouds of beatified embodiments of 
enlightening beings filling the ten directions telling of the succession of 
buddhas in all lands; they emanated clouds of sites of enlightenment like 
those of all buddhas of past, present, and future, filling the ten directions, 
showing magnificent displays of the transcendent enlightenment and 
emancipation of all buddhas; from all objects they emanated clouds of bodies 
of ruling water spirits, showering rain of all fragrances throughout the ten 
directions; they emanated clouds of bodies like the rulers of all worlds, per- 
vading the ten directions, telling of the conduct of the enlightening being 
Universally Good; from all objects they sent forth clouds of reflections ofall 
perfectly pure buddha-lands, made of all jewels, filling the ten directions, 
showing the turnings of the wheels of teachings of all buddhas. They ema- 
nated as many such clouds of magical displays of great magnificent arrays as 
atoms in untold buddha-lands, by the mystic power of those enlightening 
beings, and by virtue of their state of attainment of illumination of the 
inconceivable ocean of truths. 

Then the enlightening being Manjushri, empowered by Buddha, obscrv- 



Entry into the Realm of Reality 1167 

ing all those mystical apparitions appearing throughout the ten directions, 
uttered these verses: 


Observe the infinite, vast power of Buddha arisen in the Jeta grove, 

Having emanated clouds of bodies as sense objects that pervade all 
directions. 

The vast, pure arrays of offspring of Buddha, various, of infinite forms. 

Are all seen reflected from the thrones, which contain the objects 
of sense. 

Clouds of jewel radiance, in various arrays, pervade the land, pour- 
ing forth 

From the pores of the offspring of Buddha, emitting the sounds of 
Buddha. 

Forms like Brahma and Indra, with pure bodies and tranquil deportment, 

Emerging from the trees and flowers, go forth telling of meditation. 

Enlightening beings like Universally Good, adorned with embellish- 
ing marks, 

Inconceivable, countless, are produced from the Buddha’s pores. 

Those clouds of adornments of the Oceans of Virtue bespeak the qualities 

Of the enlightening beings of all times, gathered in the Jeta grove. 

All the varied oceans of deeds of groups of beings in all directions 

Are heard, radiating from within the trees in the Jeta grove. 

Transfigurations of all buddhas of past, present, and future in 
every land 

Appear from the ground, in every single object, numerous as atoms. 

At each and every point various oceanic clouds of buddhas 

Continuously reveal the abodes of the Victors and the masses of bud- 
dhas there. 

As many as beings, pervading everywhere, as they develop beings by 
expedient means, 

From their auras emerge oceanic clouds of fragrant flames and masses 
of flowers. 


Precious mansions, measureless as the sky, adorned with all realities, 
Fill the lands in all directions, and all sites of enlightenment. 



1168 


The Flower Ornament Scripture 


All the lands of the offspring of Buddha in past, present, and future, 
great healers. 

Purified by means of the practice of universal good. 

Their various arrays, purified over oceans of eons, infinite as beings. 
Are all seen by reflection in the sky of the Jeta grove. 


At that point, each of those enlightening beings, illuminated by the light 
of the concentration of Buddha, entered as many gates of great compassion 
as atoms in untold buddha-lands, and attained even greater capability to treat 
all beings beneficially. Thus concentrated, from each of their pores came 
forth as many rays of light as atoms in untold buddha-lands; from each ray of 
light came forth as many multitudes of phantom enlightening beings, bod- 
ies like those of all world rulers, bodies appearing to all beings, bodies 
adapted to the development of all beings. Having pervaded the cosmos with 
their emanations, they enlightened, developed, and guided sentient beings, 
by means of showing descent from heaven; by means of showing birth in all 
worlds; by means of showing the sphere of practice of enlightening beings; 
by means of dreams bearing messages to the mind; by means of release 
through the vows of all enlightening beings; by means of perfect knowledge 
of the world; by means of showing the practice of transcendent giving; by 
means of the positive and negative spheres of the virtues of all buddhas, what 
they cultivate and what they efface; by means of showing transcendental 
forbearance, even if dismembered; by means of transcendent energy of the 
great spiritual metamorphosis of enlightening beings; by means of shining 
light of the sphere of the path ofbuddha-knowledge by the meditations, lib- 
erations, concentrations, and attainments of all enlightening beings; by 
means of showing the relinquishment of countless bodies in quest of the 
meaning of each phase of the teachings in order to find out all buddha- 
teachings; by means of approaching all buddhas and asking about all the 
teachings; by means of communicating the light of the ocean of methods 
and principles of approaching and guiding beings according to the right 
timing and according to their mentalities, fulfilling omniscience; by means 
of showing the light of power of the stores of knowledge and virtue of all 
enlightening beings, which are invulnerable to demons and disputers; by 
means of showing the stage of knowledge which includes knowledge of all 
practical arts and mystic knowledge; by means of showing the stage of 
knowledge which includes knowledge and mystic knowledge of the differ- 
ences among all beings; by means of showing the stage of knowledge which 
includes knowledge and mystic knowledge of the differences in the mental- 
ities of all beings; by means of showing the stage of knowledge which 
includes knowledge and mystic knowledge of the faculties, procedures, and 
practices of all beings and the destruction of their various afflictions and 
habits; by showing the stage of knowledge which includes knowledge and 
mystic knowledge of the various results of deeds of all beings — with as 
many such means of developing and guiding beings as atoms in untold 



Entry into the Realm of Reality 


1169 


buddha-lands, those enlightening beings were seen to have come to the 
abodes of all sentient beings in all states of existence; with 
nondiscriminatory great compassion, with nondiscriminatory commit- 
ment, with nondiscriminatory knowledge, with nondiscriminatory effort 
to save all beings, for the purpose of f ul 1 y developing beings according to 
their mentalities, beings who could be guided by seeing them, by hearing 
them, by their halos, by the sound of their names, by their auras, by radiating 
nets of light beams, the enlightening beings in the Jeta grove were seen by 
various arrays of projections pervading all realms of beings in all oceans of 
worlds, yet without leaving the presence of the Buddha: some appeared per- 
vading the ten directions, their bodies on their thrones in their towers 
surrounded by their associates, yet without becoming absent from the pres- 
ence of Buddha; some appeared emanating clouds of apparitions to develop 
beings, yet without becoming absent from the assembly around the Buddha; 
some appeared in the form of mendicants, some in the form of priests, some 
in bodies adorned head to foot with particular emblematic signs, some in the 
forms of scholars, scientists, doctors, some in the form of merchants, some 
in the form of ascetics, some in the form of entertainers, some in the form of 
pietists, some in the form of bearers of all kinds of arts and crafts — they were 
seen to have come, in their various forms, to all villages, cities, towns, com- 
munities, districts, and nations. With mastery of proper timing, proceeding 
according to the time, by modification of adapted forms and appearances, 
modifications of tone, language, deportment, situation, carrying out the 
practices of enlightening beings, which are like the cosmic network of all 
worlds, illumine the spheres of all practical arts, are lamps shedding light on 
the knowledge of all beings, are arrays of mystical displays of all realities, 
radiate the light of all truths, purify the establishment of vehicles of libera- 
tion of all places, and light up the spheres of all truths, they were seen to have 
come to all villages, towns, cities, districts, and nations for the purpose of 
leading sentient beings to perfection. 

At that time Manjushri, in the form of a youth, was in his tower together 
with enlightening beings of equivalent practice, perpetually attendant 
thunderbolt bearers, physical deities who had undertaken the making of 
power for all worlds and were willingly committed to attendance on all bud- 
dhas, footstep-following deities committed to past vows, earth deities intent 
on hearing the Teaching, greatly compassionate deities of springs, lakes 
pools, reservoirs, and rivers, deities of fire shining with the radiance of the 
power of the light of wisdom, crowned deities of wind, area deities with 
knowledge illumining all regions, night deities involved in dispelling the 
darkness of ignorance, day deities involved in bringing forth the day of those 
who arrive at Thusness, sky deities engaged in the adornment of the spaceof 
all elements of reality, ocean deities involved in rescuing all beings from the 
ocean of existence, mountain deities involved in gathering the store of all 
knowledge with a mind based on transcendentally lofty virtue, river deities 
engaged in adorning the bodies of all beings with the vow to cause all the 
qualities of buddhas to appear, city deities engaged in protecting the city of 



1170 


The Flower Ornament Scripture 


the mind of all beings, and with dragon chiefs devoted to the city of all 
truths, spirit chiefs able to protect all beings, celestial musician chiefs 
engaged in increasing the bliss of all beings, demon chiefs engaged in repuls- 
ing all ghostlike tendencies, bird chiefs committed to taking all beings up 
out of the ocean of existence, titans resolved to perfect thepowerof the body 
of those who arrive at Thusness, which is beyond all worlds, serpent chiefs 
with bowed bodies who had attained thejoy of the vision of Buddha, celes- 
tial chiefs appalled by the whirl of birth and death who looked to what is 
higher, and most respectful Brahma chiefs in attitudes of reverence; with a 
parade of such enlightening beings, the enlightening being Manjushri came 
forth from his place, circled the Buddha hundreds of times to his right, made 
many offerings to Buddha, then left the presence of the Buddha and went 
south on a journey in the human realm. 

Then the venerable Shariputra, by the power of Buddha, seeing the young 
Manjushri with this transfigured array of enlightening beings having left 
the Jeta grove and going south, conceived the desire to go on the journey to 
the human world with Manjushri. With a group of sixty monks he went 
forth from where he was and approached the Buddha. Going up to the Bud- 
dha, he bowed his head to the Buddha’s feet, then gazed at the Buddha; 
given permission by the Buddha, he circled the Buddha three times to his 
right, and went to Manjushri, accompanied by those sixty monks, who were 
staying with him and who were novices, having but recently left home. 
Among those sixty monks were Sagarabuddhi, Mahasudatta, Punyaprabha, 
Mahavatsa, Vibhudatta, Vishuddhacarin, Devashri, Indramati, 
Brahmottama, Prashantamati, and others. All those monks had served past 
buddhas, had planted roots of goodness, had far-reaching zeal, had thor- 
oughly purified faith and reason, were great in understanding and action, 
were capable of viewing the realm of Buddha and comprehended the inher- 
ent nature of things, were intent on the welfare and development of others, 
and sought the qualities of those who arrive at Thusness. They were guided 
by the teaching of Manjushri. 

At that point the venerable Shariputra, on the way, looked at all the monks 
and said to Sagarabuddhi, “See the inconceivable purity of form of 
Manjushri, along with the celestial and earthly beings, his variety of marks 
and embellishments, the purity of his sphere of radiance, his web of light 
beams developing countless beings, extinguishing all miseries, his wealth of 
followers, embraced by past virtues, arraying the path, which is eight steps 
wide. See the magnificent arrays of the procession on the path, facing the 
realms in all directions as they go, with overflowing great treasuries, auspi- 
cious and fair arrays, on the left and right; magnificent arrays of adornments 
emerge from within all the trees growing out of the roots of goodness of 
attendance on past buddhas; all the world chiefs are showering clouds of 
offerings in respect; from the curl of hair between the eyebrows of all bud- 
dhas from the ten directions, spheres of networks of light beams emanate, 
uttering all teachings of buddhas, and enter Manjushri’s head.” 

Beginning with these, Shariputra revealed and described to the monks 



Entry into the Realm of Reality 


1171 


measureless arrays of qualities of the procession of Manjushri, and as 
Shariputra spoke of the qualities of Manjushri, the minds of the monks were 
purified, calmed, and delighted; they were thrilled, their mental states 
became suitable for religious practice, their senses became clear and tranquil, 
their gladness increased and their depression vanished, all obstructions dis- 
appeared, they came face to face with the vision of Buddha, they dedicated 
their minds to the buddha-teachings, their enlightening faculties were clari- 
fied, the power of faith of enlightening beings rose in them, great 
compassion developed in them, they entered the sphere of the 
transcendences, they conceived great vows and came to perceive the oceans 
of buddhas in the ten directions: with this supreme power of faith in omnis- 
cience, they said to Shariputra, “Teacher, lead us to the presence of that wise 
person.” Then Shariputra went together with the monks to Manjushri and 
said, “O Manjushri, these monks want to sec you.” Then Manjushri, who 
was together with a great host of transfigured enlightening beings, turned 
with the gaze of an elephant and looked at the monks. The monks then 
bowed their heads to the feet of Manjushri, saluted him, and said, “By this 
root of goodness, witnessed by the blessed Shakyamuni Buddha — by the 
root of goodness may we become like you, may we attain bodies, voices, 
embellishments, and spiritual transfigurations like you.” 

To this Manjushri replied, “A man or woman setting out on the Great 
Vehicle imbued with ten indefatigable determinations will enter the stage of 
realization of Thusness, to say nothing of the stage of enlightening beings. 
What are the ten? The indefatigable resolution to see, attend, and serve all 
buddhas; to build up all roots of goodness without retreating; to seek all 
truths; to practice all the transcendent ways of enlightening beings; to fully 
accomplish all concentrations of enlightening beings; to enter successively 
into all ages; to thoroughly purify all oceans of buddha-lands in the ten 
directions; to lead all realms of sentient beings to perfect development; to 
carry out the practices of enlightening beings in all lands and ages; to fully 
attain each power of buddhas by maturing all beings through the process of 
practicing as many transcendent ways as atoms in all buddha-lands to mature 
each being. Men or women with faith who are imbued with these ten inde- 
fatigable determinations grow in all roots of goodness, leave all compulsive, 
routine mundane tendencies, drop out of all social castes, go beyond all 
stages of individual emancipation, are born in the family of all buddhas, ful- 
fill the vows of enlightening beings, become pure with the attainment of all 
qualities of the enlightened, become clarified in all the practices of enlight- 
ening beings, develop all the powers of buddhas, overcome all demons and 
challengers, progress through all the stages of enlightening beings, and 
reach buddhahood.” 

Then the monks, having heard this teaching, attained a concentration 
called sphere of the unobstructed eye of vision of all buddhas, by the experi- 
ence of which they saw the circles of assemblies of the buddhas in all worlds 
throughout the ten directions. They also saw all the beings in those worlds, 
and they also saw the various differentiations in those worlds. They also 



1172 


The Flower Ornament Scripture 


knew how many atoms were in these worlds. They also saw all the dwellings 
and furniture of those beings, made of various precious substances. They 
also heard the oceans of the qualities of the voice and the buddhas in those 
worlds, and understood the various statements, allusions, expressions, mys- 
tic formulae, terminology, and concepts of their teachings. They also 
discerned the minds, faculties, and dispositions of the beings in those 
worlds, and called to mind the events of ten lives past and future. They also 
comprehended the utterance of ten cycles of teaching of those buddhas. 
They also comprehended ten states produced by mystical powers, ten pro- 
ductions of guiding principles, and ten productions of instructive 
statements. They also comprehended ten accomplishments of analytic 
knowledge of those buddhas. 

When they attained this concentration, they developed ten thousand 
qualities of the determination of enlightenment, entered ten thousand con- 
centrations and purified ten thousand aspects of transcendence; having 
attained great illumination, being illumined by the sphere of great wisdom, 
they attained ten mystic knowledges of enlightening beings. 

Manjushri exhorted and led them, now with soft and delicate sprouts of 
mystic knowledge and firm determination for enlightenment, into the 
practice of the universally good enlightening being. Based on the practice 
of the universally good enlightening being, they entered into the oceans of 
great vows and began to carry them out. By undertaking the oceans of 
great vows, and by purification of mind, they attained purity of body; by 
physical purity they gained physical lightness, by which physical purity 
and lightness they opened wide the doors to mystic knowledge and 
attained undiminishing mystic knowledge. By this attainment of mystic 
knowledge they appeared in multitudes of bodies to all the buddhas in the 
ten directions for the sake of accomplishing all Buddha teachings, yet 
without leaving the presence of Manjushri. 

Then Manjushri, having set those monks on the foundation of unexcelled 
true enlightenment, continued his journey to the human realm and came to 
a great city in the south named Dhanyakara. There he stayed with his reti- 
nue in a forest called Array of Various Standards of Strength, to the east of 
the city, at a shrine where past buddhas had dwelt, established by buddhas 
for the sake of perfecting sentient beings, the repute of which resounded in 
infinite lands, a place where the Buddha, in the past, carrying out the prac- 
tice of an enlightening being, relinquished many things that are difficult to 
relinquish, a place where gods, dragons, goblins, nymphs, titans, birds, cen- 
taurs, serpents, humans, and nonhumans always presented offerings to the 
earth. There Manjushri expounded a scripture called Illumination of the 
Principles of the Cosmos, whence flowed ten hundred thousand trillion 
scriptures. As he was expounding the scripture, many tens of hundreds of 
thousands of trillions of dragons came to him from the ocean; having heard 
this teaching, disdaining the condition of dragons and desiring the qualities 
of buddhahood, they left the state of dragons and gained birth as celestial or 
human beings. There ten thousand dragons became irreversible in their 



Entry into the Realm of Reality 


1173 


progress toward supreme perfect enlightenment. And during his exposition 
of the teaching, innumerable beings were edified through the Three 
Vehicles. 

Now the people of the city heard that Manjushri had come and was stay- 
ing at the shrine in the forest. Having heard this, pious men and women, 
boys and girls, each a company of five hundred, led by Mahaprajna, the 
foremost of the pious men, went from the city to where Manjushri was. 
Then the pious man Mahaprajna, with a company of five hundred pious 
men such as Sudatta, Vasudatta, Punyaprabha, Yashodeva, Somashri, 
Somanandi, Sumati, Mahamati, Rahulabhadra, and Bhadrashri, went to 
Manjushri, bowed their heads to his feet, circled him three times, and then 
sat to one side. 

Then a pious woman named Mahaprajna, with a company of five hun- 
dred pious women including Suprabha, Sugatra, Subhadra, Bhadrashri, 
Candraprabhasa, Ketuprabha, Shribhadra, andSulocana, went to Manjushri, 
bowed to him and circled him, and then sat to one side. 

Then Sudhana, an outstanding boy, together with a company of five hun- 
dred outstanding boys including Suvrata, Sushila, Svacara, Suvikrami, 
Sucinti, Sumati, Subuddhi, Sunetra, Subahu, and Suprabha, went to 
Manjushri, bowed to him and circled him, and then sat to one side. 

Then the girl Subhadra, daughter of the householder Mahaprajna, 
together with a group of five hundred girls including Bhadra, 
Abhiramavarta, Drdhamati, Brahmadatta, Shribhadra, Shriprabha, and 
Suprabha, went to Manjushri, bowed to him and circled him, and then sat to 
one side. 

Then Manjushri, seeing that the women, men, boys and girls from the 
city had gathered and were seated, according to their dispositions over- 
whelmed them with his power over appearance, soothed them with his 
power of great benevolence, undertook to teach them with his power of 
great compassion, considered their mentalities with his power of knowl- 
edge, and, imbued with great analytic intelligence, wishing to expound the 
truth, he observed the outstanding boy Sudhana: “Why is Sudhana called 
Sudhana, which means ‘Good Wealth’? When Sudhana was conceived in 
his mother’s womb, there appeared in the house sprouts of seven precious 
substances, evenly distributed throughout the house. Beneath those pre- 
cious sprouts were seven great treasuries, from which those sprouts 
emerged, splitting the surface of the earth as they grew, treasuries of gold, 
silver, sapphire, crystal, ruby, emerald, and coral. When his limbs were per- 
fectly formed and he was born after ten months, those treasuries, which 
were seven spans high, wide, and long, rose to the surface of the earth, 
opened, glittered, and shone. Five hundred vessels made of precious sub- 
stances also appeared in the house — vessels of clarified butter, sesame oil, 
honey, and fresh butter, each equipped with all the necessary utensils; there 
also appeareckdiamond vessels filled with all kinds of perfumes, fragrant ves- 
sels filled with various cloths, crystal vessels filled with various foods and 
drinks, pearl vessels filled with various jewels, gold vessels filled with silver 



1174 


The Flower Ornament Scripture 


powder, silver vessels filled with gold powder, gold and silver vessels filled 
with agates, crystal vessels filled with sapphires, sapphire vessels filled with 
crystal jewels, emerald vessels filled with rubies, ruby vessels filled with 
emeralds, star sapphire vessels filled with water-clarifying jewels, water- 
clarifying jewel vessels filled with star sapphires. Five hundred such precious 
vessels appeared in the storerooms of the house simultaneously with the 
birth of Sudhana, raining money, grain, gold, and various other valuables. 
Because of this great prosperity that appeared in the house by his mere birth, 
the fortune-tellers and priests and his parents and kin called him Sudhana, 
‘Good Wealth.’” 

Sudhana, furthermore, having served past buddhas and planted roots of 
goodness, imbued with great zeal and devotion, intent on following spir- 
itual benefactors, impeccable in word, thought, and deed, engaged in 
clarification of the path of enlightening beings, heading for omnis- 
cience, having become a vessel of the Buddha teachings, his course of 
mind purified, had achieved an unhindered, unattached determination 
for enlightenment. 

At that point Manjushri, having regarded Sudhana, greeted him in a 
friendly manner and expounded the Teaching to him, dealing with all ele- 
ments of buddhahood, the cultivation and attainment of all elements of 
buddhahood, the infinity of all buddhas, the successive appearance of all 
buddhas in the world, the purification of the congregations surrounding all 
buddhas, the achievement of the reality-body of all buddhas, the magnifi- 
cent arrays of wisdom and eloquence of all buddhas, the purification of the 
array of spheres of light of all buddhas, and the equality of all buddhas. 

Then Manjushri, having edified, inspired, sharpened, and delighted 
Sudhana and the great crowd of people with his talk on the Teaching, hav- 
ing caused them to set their minds on perfect enlightenment and made them 
remember their past roots of goodness, stopped his teaching there, given as 
it was to the people in accord with their mentalities, and left. 

Then Sudhana, having heard from Manjushri of such magnificence of the 
qualities of Buddha, with the quest for supreme perfect enlightenment 
uppermost in his mind, uttered these verses as he watched Manjushri going: 


By your power, Great Sage, I am set on enlightenment for the good of 
all beings, 

Resolved on this, with an endless vista; hear what is on my mind. 

Moats filled with the water of delight, with high walls of conceit 
and pride, 

Its doors the conditions of all beings — that is how the great city of 
existence is. 

Shrouded in the great darkness of ignorance, burnt by the fire of lust 
and hate, 



Entry into the Realm of Reality 


1175 


Ever under the sway of the lord of demons, the abode of the 
unenlightened. 

Completely bound by the ropes and chains of craving, made desolate 
by the wastelands of deceit, 

Blinded by doubt and confusion, standing on the ground of falsehood. 

Bound up in envy and jealousy, becoming ghosts, animals, and fiends, 

Oppressed by birth, sickness, age, and death, they wander lost in the 
wheel of transmigration. 

May the pure orb of your compassion for them, a sun radiating the 
light of knowledge, 

Risen to evaporate the sea of afflictions, shine on me like the sun. 

Orb full of the power of love, radiating moonbeams of virtue, 
grant happiness; 

You give light like the full moonappearing in the abodes of all beings. 

Endowed with all virtues and powers, your mind is in the sky of the 
reality realm; 

Instruct me, O King, with the jewel of the wheel of the teaching. 

Boldly advancing, resolute, on the vehicle of enlightenment, having 
developed great virtue and knowledge, 

0 Caravan Leader arising to benefit all beings, protect me. 

Girt with the armor of forbearance, strength, and firmness, wielding 
the sword of knowledge in the hand of compassion, 

Facing the band of demons in battle, lead me to safety, O Hero. 

Dwelling on the peak of the polar mountain of truth, surrounded by 
the archangels of concentration, 

Destroyer of the titans of affliction, look upon me, O Mighty One. 

In the city of existences, the abode of the unaware, your guidance out 
of afflictive action is definitive; 

Amid the confusion of the cycle of transmigration on the ground of 
cause, as a lamp reveal to me the Way. 

Turning away from the paths of woe, purifying the paths of bliss, 

Transcender of all worldly states, lead me to the door of liberation. 

1 am stuck to the notions of permanence, self, and pleasure, blocked by 

falsehood and grasping — 

With the sharp eye of truth, knowledge, and power, quickly open the 
door of liberation for me. 



1176 


The Flower Ornament Scripture 


Knower of the paths of truth and falsehood, fearless in the varied 
knowledge of the Way, 

Certain of the guidance of all paths, show me the Way to enlightenment. 

Tree of right insight standing firm on the ground, nourished by the 
water of the virtues of all buddhas, 

Showing flowers of virtues of buddha-teaching, show me the Way 
to enlightenment. 

O teacher of the Way, show me the buddhas of the past, future, 
and present, 

Makers of light, best of beings, gone to bliss. 

Familiar with the various mechanics of action, expert in the mechanics 
of the vehicle of religion, 

Sure of the various vehicles of knowledge, show me the vehicle of 
enlightenment. 

Put me on the vehicle of enlightenment, driven by faith, studded with 
jewels of virtue, 

A globe with wheels of prayer and vows, steeled by forbearance, rest- 
ing on the axle of compassion. 

Orb of all memory, purified, with a roof of kindness, well adorned, 

And a beautiful bell-garland of analytic powers — put me in this 
supreme vehicle. 

Adorned with a couch of pure conduct, filled with millions of 
concentration-ladies, 

With the drum of truth resounding — bring me to this royal vehicle. 

With an infinite chamber of the four integrative methods, adorned 
with jewels of knowledge and pearls of virtue, 

Harnessed with the finest rope of modesty — show me the chief of 
vehicles. 

It has the radiance of the pure sphere of light of relinquishment, the 
sandalwood of morality, the perfume of compassion. 

With the lance of forbearance, and is held together by firmness — 
place me on the supreme vehicle. 

It guides all beings, never turning back; its frame of meditation is set 
up on concentration, 

It is drawn by the team of wisdom and means — place me on that emi- 
nent vehicle of truth. 

Vows set the course and alignment of its wheels; it holds the truth 
steadfastly, having great power; 



Entry into the Realm oj Reality 


1177 


It is well made by the dynamics of knowledge, expertly — lift me onto 
the vehicle of truth. 

It is refined by Universally Goodaction, proceeding slowly with con- 
cern for beings: 

Bring me to that vehicle of knowledge, of valor in pure conduct 
everywhere. 

Put me on that vehicle which cuts through all obstructions. 

Steady and firm as the finest steel, adorned with garlands of knowledge. 

It is spacious, clean, impartial toward people, a reiuge lor all beings, 
bringing happiness: 

Put me on that vehicle of enlightenment, which sheds light through- 
out the cosmos. 

Its advance cuts through the mass of suffering, clears the sphere of dust 
of afflictions of action, 

And subdues all demons and challengers — put me on that vehicle 
of truth. 

Its scope is universal knowledge, it arrays the sky ofthe reality realm; 

Bring me to that vehicle of truth, which fulfills the aspiration of 
all beings. 

Put me on that spiritual vehicle, pure and infinite as space, 

Unstained by the ignorance and obscurity of views, serving all sen- 
tient beings. 

Put me on that spiritual vehicle, swift as the wind, 

Sustaining the world by the wind-power oi vows, establishing the 
ground of all citadels of peace. 

Put me on the supreme vehicle, unshakable as the earth, carrying 
its cargo 

By the intense power of compassion, full oi knowledge, beneficial to 
the world. 

It is like the sun, giving life to the world, a concentrated orb of 
great lights. 

Radiant with supreme purity of mental command; show me the sun 
of knowledge. 

Give me that mighty thunderbolt of knowledge, O Noble One, 
which is learned over many cons, 



1178 


The Flower Ornament Scripture 


Knows the reasons and grounds of all causes, and smashes the fortress 
of conditioning. 


As you have learned a vast ocean of knowledge, an unequaled ocean 
of awareness, 

Imbued with all qualities of huddhas, tell me what it is like. 


As you have highly developed vision and are graced with the crown of 
the king of knowledge. 

Your head wrapped in the turban of truth, look into the city of the 
spiritual sovereign. 


Then Manjushri, gazing like an elephant, said to Sudhana, “It is good 
that you follow spiritual benefactors, having set your mind on supreme 
enlightenment, that you think you should inquire into the practice of 
enlightening beings, wishing to fulfill the path of enlightening beings. 
Attending and serving spiritual friends is the beginning, the logical course, 
for the accomplishment of omniscience. Therefore you should tirelessly 
attend spiritual benefactors.” 

Sudhana said, “Noble One, please give me a full explanation of how an 
enlightening being is to study the practice of enlightening beings, how an 
enlightening being is to accomplish it. How is an enlightening being to ini- 
tiate the practice of enlightening beings? How is an enlightening being to 
carry out the practice of enlightening beings? How is an enlightening being 
to fulfill the practice of enlightening beings? How is an enlightening being 
to purify the practice of enlightening beings? How is an enlightening being 
to comprehend the practice of enlightening beings? How is an enlightening 
being to effect the practice of enlightening beings? How is an enlightening 
being to follow the practice of enlightening beings? How is an enlightening 
being to keep to the practice of enlightening beings? How is an enlightening 
being to expand the practice of enlightening beings? How can an enlighten- 
ing being fulfill the sphere of the universally good practice?” 

Then Manjushri spoke to Sudhana in verse: 


Bravo, ocean of pure virtues, who has come to me; 

With a mind of vast compassion, you seek supreme enlightenment. 

Y ou are committed to the peerless course of conduct for the sake of the 
liberation of all beings; 

You will become a savior of the world — this is the principle of 
enlightening beings’ practice. 

Enlightening beings who are steadfast and indefatigable work within 
the mundane — 

They attain universal good, invincible and unobstructed. 



Entry into the Realm of Reality 


1179 


Light of virtue, star of virtue, mine of virtue, ocean of virtue, pure — 
You are committed to universal good in practice, for the welfare of 
the world. 

You will see infinite buddhas, in the worlds of the ten directions: 
And you will hold their clouds of teachings by the power of memory. 

As you see the buddhas in the buddha-lands of the ten directions, 
You will clarify their ocean of vows in enlightenment practice. 

Those who enter this ocean of principles and stand on the ground 
of buddhahood 

Will become all-seers, learning from the Guides of the world. 

Having practiced the conduct of universal good throughout all lands, 
for as many cons as there are atoms in the lands. 

You will reach enlightenment, the abode of peace and bliss. 

You should practice for boundless oceans of eons in all lands 
And fulfill this undertaking of the conduct of universal higher good. 

Behold the millions of beings who are happy to hear your vow, 
Who seek enlightenment by the knowledge of universal good. 


Then Manjushri, having uttered these verses, said to Sudhana, “It is good 
that you think, having set your heart on supreme enlightenment, that you 
should find out the practice of enlightening beings. It is hard to find beings 
who set their hearts on supreme enlightenment. It is even harder to find 
beings who, once they have set their minds on enlightenment, seek the prac- 
tice of enlightening beings. An enlightening being is to attain certainty 
through true spiritual friends, spiritual benefactors, for the realization of 
omniscience. One should indefatigably seek spiritual benefactors and be 
tireless in seeing spiritual benefactors. One should respectfully follow the 
appropriate instructions of spiritual benefactors and should carry out the 
techniques skillfully devised by spiritual benefactors, without interruption. 
South of here is a country called Ramavaranta; there is a mountain there 
called Sugriva, where a monk named Meghashri lives. Go to him and ask 
how an enlightening being should learn the conduct of enlightening 
beings, and how to apply it; how one is to fulfill, purify, enter into, carry out, 
follow, keep to, and expand the practice of enlightening beings, and how an 
enlightening being is to fulfill the sphere of universally good action. That 
spiritual friend will tell you about the sphere of universally good conduct.” 

Then Sudhana, pleased, enraptured, transported with joy, delighted, 
happy, and cheerful, laid his head at the feet of Manjushri in respect, circled 
Manjushri hundreds and thousands of times, and looked at him hundreds 
and thousands of times, with a mind full of love for the spiritual friend. 



1180 


The Flower Ornament Scripture 


unable to bear not seeing the spiritual friend, with tears streaming down his 
face as he wept, and left Manjushri. 

Meghashri 

Then Sudhana proceeded by stages to the country of Ramavaranta. Having 
reached Ramavaranta, reflecting on and tasting the mentally pleasing enjoy- 
ments based on higher action born of past roots of goodness, he went to 
Mount Sugriva, climbed the mountain, and looked in every direction for the 
monk Mcghashri. Finally, after seven days, he saw the monk walking on the 
plateau of another peak. He went to Meghashri, paid his respects, and said, 
“O noble one, I have determined to seek supreme enlightenment, but I do 
not know how an enlightening being should learn the conduct of enlight- 
ening beings, or how one should accomplish it, or how to begin the practice 
of enlightening beings, how to carry it out, fulfill it, purify it, comprehend 
it, realize it, follow it, keep to it, and expand it, or how an enlightening 
being is to fulfill the sphere of universally good action. I hear that you give 
instruction for enlightening beings, so please tell me how enlightening 
beings proceed to supreme perfect enlightenment.” 

The monk Meghashri replied to Sudhana, “It is good that you ask about 
the practice of enlightening beings, having set your mind on supreme per- 
fect enlightenment. It is difficult, most difficult, to seek the practice of 
enlightening beings, to seek the sphere of enlightening beings, to seek the 
purification of emancipation of enlightening beings, to seek the purification 
of the path of enlightening beings, to seek the far-ranging purification of 
the conduct of enlightening beings, to seek the purification of the accom- 
plishment of mystic knowledge of enlightening beings, to show the 
liberation of enlightening beings, to show enlightening beings’ exercise of 
compassion for the world, to oblige people according to their mentalities in 
the manner of enlightening beings, to show enlightening beings’ mundane 
and transcendental faces, to seek the thought and action of enlightening 
beings undefiled by the ills and fears of the created and the uncreated. Son, 
by virtue of mastery of the power of devotion, purity of the eye of perceptive 
faith, illumination of the light of knowledge without aversion, purity of the 
universal eye looking in all directions with unobstructed universal perspec- 
tive and unobstructed vision skillfully observing, skillfulness in obeisance, 
bowing in all directions in a state of physical purity, and the power of mem- 
ory command perfectly holding the masses of teachings of all buddhas, I see 
the buddhas in all the lands of the ten directions. That is, in the east I see one 
buddha, two buddhas, three buddhas, a hundred buddhas, a thousand bud- 
dhas, a hundred thousand buddhas, a million buddhas, a hundred million 
buddhas, a billion buddhas, a hundred billion buddhas, a quintillion 
buddhas — I see incalculable, immeasurable, uncountable, inconceivable, 
incomparable, incomprehensible, unlimited, ungraspable, inestimable, 
unutterable numbers of buddhas. I sec as many buddhas as atoms in this con- 
tinent; I sec as many buddhas as atoms in the land masses of the four 



Entry into the Realm oj Reality 


1181 


continents; I see as many buddhas as atoms in thousand-world, million- 
world, and billion-world buddha-lands; I see as many buddhas as atoms in 
ten buddha-lands; I sec as many buddhas as atoms in a hundred buddha- 
lands; I see as many buddhas as atoms in a thousand buddha-lands; I see as 
many buddhas as atoms in a hundred thousand buddha-lands; I see as many 
buddhas as atoms in a million buddha-lands; I see as many buddhas as atoms 
in a hundred million buddha-lands; I see as many buddhas as atoms in a bil- 
lion buddha-lands; I see as many buddhas as atoms in a hundred billion 
buddha-lands; I see as many buddhas as atoms in aquintillion buddha-lands; 
I see as many buddhas as atoms in untold numbers of buddha-lands. As in the 
east, in the same way I see untold buddhas in all the other directions as well; 
looking in each direction, I see buddhas with various appearances, I see bud- 
dhas with various forms, various transfigurations, various exercises of 
power, various congregations, radiating light in networks of rays of many 
colors, with various arrays of states of purity in their buddha-lands, various 
life spans, showing magical projections of various ways of purification of 
enlightenment to beings according to their mentalities, roaring the mighty 
lion roar of buddhas. 

“Son, from this universal light in which is concentrated the information 
of all sense objects, I have attained mindfulness of the buddhas: but how can 
I know the practice, or tell of the virtues, of the enlightening beings who 
have purified the sphere of endless knowledge, who have attained the means 
of mindfulness ofbuddhas in the sphere of universal illumination, by seeing 
right before their eyes the pure arrays of abodes in all buddha-lands in the 
spheres of all buddhas; who have attained the means of mindfulness ofbud- 
dhas in which the ten powers arc developed, by following the infinite ten 
powers of the enlightened; who have attained the means of mindfulness of 
buddhas in which the truth is displayed, by observation of the clouds of bod- 
ies of all buddhas as sources from which the truth is heard; who have 
attained the means of mindfulness ofbuddhas which is the seed of illumina- 
tion of all realms, by plunging into the undivided ocean ofbuddhas in all 
oceans of realms; who have attained the means of mindfulness ofbuddhas 
throughout the ten directions, by comprehending the majesty of projections 
of all buddhas in all microcosms; who have attained the means of 
mindfulness of buddhas in all ages, by communication of the inseparable 
vision of Buddha in all ages; who have attained the means of mindfulness of 
buddhas in all times, by seeing buddhas according to the time in all times 
and living with them inseparably; who have attained the means of 
mindfulness ofbuddhas in all fields, by communication of the vision of the 
transcendent, unsurpassed body ofbuddhas in all buddha-fields; who have 
attained the means of mindfulness ofbuddhas in all sense objects, by com- 
munication of vision of successive emergence ofbuddhas in all objects; who 
have attained the means of mindfulness ofbuddhas by which peace is devel- 
oped, through revelation of the ultimate extinction of all buddhas in all 
worlds in a single instant; who have attained the means of mindfulness of 
buddhas by which detachment is developed, by revelation of all buddhas 



1182 


The Flower Ornament Scripture 


going forth from all abodes in one day; who have attained the means of 
mindfulness of buddhas in the past, by revelation of the bodies of buddhas, 
each buddha sitting cross-legged filling the cosmos; who have attained the 
means of mindfulness of buddhas in the minute, by entering into the service 
of untold buddhas appearing in a single point; who have attained the means 
of mindfulness of buddhas in supernal manifestations, by communication of 
visions of mystical displays of attainment of enlightenment in all worlds in 
one instant; who have attained the means of mindfulness of buddhas in reli- 
gious actions, by attainment of the illumination of knowledge of the miracle 
of all buddhas coming forth and teaching; who have attained the means of 
projected mindfulness of buddhas, by apprehending appearances of all bud- 
dhas seen as they wish; who have attained the means of mindfulness of 
buddhas in deeds, by showing reflected images according to the deeds that 
all beings have done; who have attained the means of mindfulness of bud- 
dhas in mystic projections, by means of the ubiquitous manifestation of 
visions of tremendous projections of buddhas on lotus blossoms blooming in 
all phenomenal and noumenal realms; who have attained the means of 
mindfulness of buddhas in space, by vision of the space of the cosmos 
adorned by clouds of images of buddhas? 

“Go, son — south of here is a place called Sagaramukha, where there lives 
a monk named Sagaramegha. Go to him and ask him how an enlightening 
being is to learn and accomplish the conduct of enlightening beings. He will 
reveal to you a spiritual benefactor; he will introduce you into the cause of 
accumulation of roots of goodness; he will get you to develop the vast 
ground of provisions for enlightenment; he will tell you of the immense, 
intense power of roots of goodness; he will inform you of the great cause of 
preparation of the determination for enlightenment; he will establish in you 
the great cause of the illumination of the vehicle of universal salvation; he 
will cause you to develop the great power of the set of transcendent ways; he 
will get you to purify extensive means of entry into the ocean of religious 
practice; he will get you to purify the vast sphere of vows; he will get you to 
develop extensive systems of all-sided emancipation; he will get you to 
develop the immense power of compassion.” 

Then Sudhana paid his respects to the monk Meghashri and left. 

Sagaramegha 

Then Sudhana, reflecting on the instructions of that spiritual benefactor, 
pondering that enlightening liberation, polishing that enlightening 
method of concentration, peering into that conductor into the ocean of the 
essence of enlightenment, intent upon the sphere of buddhahood, seeking 
that direction to the vision of Buddha, thinking about that ocean of bud- 
dhas, remembering the succession of buddhas, following that approach to 
the means of enlightenment, looking throughout that sky of the enlight- 
ened, went gradually to the monk Sagaramegha in the region of 
Sagaramukha. When he got there, he paid his respects to Sagaramegha and 



Entry into the Realm of Reality 


1183 


said, “O noble one, I have set out for supreme perfect enlightenment and 
want to enter the supreme ocean of knowledge; but I do not know how 
enlightening beings get out of the host of worldlings and into the host of the 
enlightened, emerge from the ocean of the mundane whirl and enter the 
ocean of omniscience, die away from the state of ignorant sentient beings 
and are born in the family of buddhas, withdraw from the stream of the 
mundane whirl and follow the stream of enlightening practice, escape from 
the wheel of transmigration in the mundane whirl and turn to the wheel of 
practice and vows of enlightening beings, destroy the gang of all demons 
and make manifest the light of the host of all buddhas, evaporate the ocean 
of craving and increase the water of great compassion, close all doors of dec- 
adence and miserable states and evils which are inopportune for 
enlightenment and open the door of heaven and nirvana, break through the 
door of the city of the mundane and enter the door of the city of omnis- 
cience, give up craving for all luxuries and give rise to the determination to 
care for all being.” 

To this Sagaramegha replied, “It is good that you have set your mind on 
supreme perfect enlightenment. The will for enlightenment is not devel- 
oped by people who have not planted roots of goodness; the will for 
enlightenment is produced by those who have attained the illumination of 
all-sided roots of goodness, who are illumined by the light of knowledge of 
concentration on the path containing the means of enlightenment, who 
have accumulated a vast ocean of virtue as provisions for the path to enlight- 
enment, who ceaselessly practice all that is pure and good, who tirelessly 
apply the methods set up by all spiritual benefactors, who are not worried 
about their physical subsistence, who are free from clinging to material 
things, whose minds are equanimous as the earth, without high or low, who 
are by nature compassionate and friendly, who face up to all states of being, 
who seek the sphere of those who realize Thusness. In such people arises the 
mind of enlightenment — the mind of great compassion, for the salvation of 
all beings; the mind of great kindness, for unity with all beings; the mind of 
happiness, to stop the mass of misery of all beings; the altruistic mind, to 
repulse all that is not good; the mind of mercy, to protect from all fears; the 
unobstructed mind, to get rid of all obstacles; the broad mind, to pervade all 
universes; the infinite mind, to pervade all spaces; the undefiled mind, to 
manifest the vision of all buddhas; the purified mind, to penetrate all knowl- 
edge of past, present, and future; the mind of knowledge, to remove all 
obstructive knowledge and enter the ocean of all-knowing knowledge. 

“Son, I have been living here in Sagaramukha (‘Ocean-Door’) for twelve 
years, having focused my mind on the ocean and kept it present in my aware- 
ness, reflecting on the measureless vastness of the great ocean, its pure 
clarity, its unfathomable depth, its gradual deepening, its variety of deposits 
of precious substances, the measurelessness of its body of water, its infinity, 
its being the dwelling place of various immense creatures, its being covered 
by great clouds, and how it neither increases nor decreases. I think: is there 
anything else in the world as vast as the great ocean, as broad, as measureless. 



1184 


The Flower Ornament Scripture 


as deep, as various? While I was engaged in these thoughts, an enormous 
lotus from the bottom of the ocean appeared before me. Its stem was of 
unsurpassed jewels, sapphires, and diamonds, with a wreath of agate; its 
broad leaves of pure gold, with an array of buds of yellow sandalwood and 
filaments of emerald, as measureless in breadth as the ocean; its calyx was on 
a stem held by a million titan chiefs, it was covered by a net of a million vari- 
ous jewels, sprinkled by rain from clouds of fragrant water by a million chief 
water spirits, with a million bird chiefs trailing silks and strings of jewels 
over it, a million centaur chiefs gazing at it benevolently, a million serpent 
chiefs bowing to it in respect, a million goblin chiefs honoring it with 
bowed bodies, a million celestial musician chiefs celebrating it with music 
and song, a million celestial leaders raining on it clouds of heavenly flowers, 
fragrances, garlands, incenses, perfumes, aromatic powders, cloths, parasols, 
banners, and pennants, a million Brahma chiefs bowing their heads in 
respect, a million celestial beings of the pure abodes paying respect with 
joined palms, a million human rulers making offerings of precious sub- 
stances, a million ocean deities emerging to pay respect; it was illumined by 
arrays of light beams from a million luminous jewels, adorned with a mil- 
lion pure jewels in orderly arrays, containing a million radiant jewels, 
blazing with the great splendor of a million dazzling jewels, shining end- 
lessly with a million jewels from various sources, adorned with a million 
jewels symbolic of earth arrayed all around, incomparably arrayed with a 
million of the finest diamonds, brilliantly covered with a million sun- 
containing jewels, decorated with a million beautiful jewels in various 
colors, blazing with the light of an endless array of a million wish-fulfilling 
jewels. That great lotus is born from the transcendental roots of goodness of 
the enlightened; it appears everywhere, directed to the will of enlightening 
beings; it comes forth from the principle of illusoriness; it is produced by 
pure deeds; it is adorned by the principle oi the state of noncontention; it is a 
presentation of the nature of being equal to a dream; it is marked by the prin- 
ciple of nonfabrication; it accords with the principle of nonattachment; it 
pervades all universes everywhere; it is in the realm of illumination by the 
light of the sphere of Buddha. It would be impossible to reach the end of the 
array of characteristics, qualities, forms, and appearances of that lotus even 
in countless hundreds of thousands of eons. Also I saw an embodiment of 
Buddha clearly manifest sitting cross-legged on that great lotus, completely 
filling it; I saw that embodiment of Buddha reaching from here to the very 
summit of being. I also saw the inconceivable adornments of the Buddha’s 
throne, the inconceivable adornments of the Buddha’s congregation, the 
inconceivable adornments oi his aura of light, his inconceivable marks of 
greatness, various embellishments, and inconceivable majesty, the incon- 
ceivable projection of Buddha, the inconceivable purity of appearance of the 
Buddha; I heard the Buddha’s inconceivable eloquence and drew near to the 
inconceivable infinity of Buddha’s power, the inconceivable purity of his 
adornments of expertise, and his inconceivable accomplishment of the 
power of analytic knowledge; I recalled his past consummation of practices 



Entry into the Realm oj Reality 


1185 


as an enlightening being, I saw the inconceivable transformation ot the 
attainment of enlightenment, 1 heard ot the inconceivable array of senses 
conveying universal insight and saw the inconceivable infinite division of 
his body into left and right and his consummate attainment of physical 
being beneficial to all creatures. 

“Then the Buddha extended his right hand, rubbed my head, and 
revealed to me a teaching called universal eye, which is the sphere of all bud- 
dhas, revealing the practice of enlightening beings, showing the 
differentiation of the planes of all universes, showing the spheres of all 
truths together, the light purifying all lands, dispersing all challengers, 
crushing all demons and devils, making all beings happy, illumining the 
hidden recesses of all beings’ minds, communicating to all beings in accord 
with their mentalities, illuminating the turning ot the wheels of the senses 
of all beings. And I have taken up that teaching of the universal eye, keep it 
in mind, apply it, and contemplate it, taking it in this way — even if it were 
being written by a collection of pens the size of the polar mountains with as 
much ink as water in the oceans, it could never be finished; it would be 
impossible to finish even a part of a single line of a single formula of a single 
principle of a single doctrine of a single chapter of the teaching — it cannot 
be even partially exhausted, let alone fully exhausted or comprehended. 

“So, son, having taken up this teaching of the universal eye for a full 
twelve years — taking it up in this way: in one day I master countless chapters 
by the light of mental command to retain what is heard; I penetrate count- 
less chapters by the light of mental command that is a way of access to 
tranquillity; I plunge into countless chapters by the light of mental com- 
mand that progresses endlessly; I contemplate and investigate countless 
chapters by the light of mental command that is imbued with fiery energy; I 
put countless chapters into practice by the light of mental command 
adorned with lotuses; I elucidate countless chapters by the light of mental 
command that is beyond words; I analyze countless chapters by the light of 
mental command that is a mass of brightness; I arrange countless chapters in 
order by the light of mental command containing the ocean — whatever 
beings come to me from the ten directions, I direct and introduce them all 
into this teaching of the universal eye, the manifestation of the practice of 
enlightened and enlightening beings; to all of them I elucidate, represent, 
illumine, describe, show, analyze, expound upon, open up, explain, unlock, 
and clarify the teaching of the universal eye. 

“I know this teaching, son, but how can I know the practice or tell of the 
virtues of the enlightening beings who have entered into the ocean of all 
enlightening beings’ practices in accord with pure vows; who have entered 
into the ocean of all vows, to remain in the world through all ages; who have 
entered into the mundane whirl of all beings, to act appropriately according 
to their mentalities; who have entered the ocean of minds of all beings, to 
communicate knowledge; who have entered the ocean of all virtues, to pro- 
duce the vision ot the knowledge of the ten powers without obstruction; 
who have entered the ocean of all beings’ faculties, to guide them to matur- 



1186 


The Flower Ornament Scripture 


ity and perfection with appropriate timing; who have entered the ocean of 
all lands, by carrying out the vow to purify all lands; who have entered the 
ocean of all buddhas, by the power of the vow to honor and attend all 
enlightened ones; who have entered the ocean of all truths, for the commu- 
nication of knowledge; who have entered the ocean of all virtues by 
pursuing their realization; who have entered the ocean of languages of all 
beings, to carry out the turning of the wheel of the teaching in all 
languages? 

“Go, son, to a place called Sagaratira, in the region of Sri Lanka, sixty 
leagues south of here. A monk named Supratishthita lives there; go to him 
and ask how a great enlightening being is to purify enlightening practice.” 

Then Sudhana, paying his respects, departed from the presence of 
Sagaramegha. 


Supratishthita 


Then Sudhana, remembering that spiritual benefactor’s teaching of the uni- 
versal eye, reflecting on that projection of buddhahood, keeping in mind 
those multitudes of statements of the Teaching, entering into those oceans 
of entries into the Teaching, pondering that method of teaching, plunging 
into the principles of that whirlpool of teaching, entering fully into the 
space of that teaching, clarifying that sphere of teaching, and contemplating 
that treasure island of teaching, gradually made his way to Sagaratira in 
Lanka, where he looked in all directions, desiring to see the monk 
Supratishthita. He saw Supratishthita walking in the sky, surrounded by 
countless hundreds of thousands of celestial beings. He also saw the sky cov- 
ered with clouds of celestial flowers, with the sound of countless clouds of 
heavenly music and countless streamers and banners offered by the chief 
celestials to the monk Supratishthita as tokens of respect. He also saw incon- 
ceivable clouds of black aloe-scented water thundering in the sky, raised on 
high by the chief water spirits. He also heard countless sounds of pleasing 
celestial music and song coming from the sky with words of reverence and 
hymns of praise, performed by supernatural beings; he also saw inconceiva- 
ble clouds of fine cloths spread out in the sky by joyous serpent chiefs out of 
respect for Supratishthita. He also saw inconceivable clouds of jewels set in 
the sky by the chief titans, with the light of the magnificent array of their 
inconceivable qualities. He also saw inconceivable hosts of bird girls, stand- 
ing in the sky with their hands joined in gestures of respect, with noninjury 
uppermost in their minds. He also saw inconceivable hundreds of thousands 
of goblin chiefs in the sky with their retinues, their bodies transfigured, 
directed there by goodwill toward the monk Supratishthita. He also saw 
inconceivable numbers of demigod chiefs with their retinues circling in the 
sky to protect Supratishthita. He also saw inconceivable hundreds of thou- 
sands of Brahma chiefs in the sky making salutations, uttering pleasant 
words of respect and songs of praise. He also saw inconceivable hundreds of 



Entry into the Realm of Reality 


1187 


thousands of celestial beings of the pure abodes in their palaces in the sky, 
paying their respects to the monk Supratishthita. 

Then Sudhana, seeing the monk Supratishthita walking in the sky, was 
pleased, enraptured, transported, overjoyed, happy; he saluted and greeted 
Supratishthita and said to him, “Noble one, I have set my mind on supreme 
enlightenment, but I do not know how an enlightening being is to seek the 
qualities of buddhas, how an enlightening being is to acquire the qualities of 
buddhas, how an enlightening being is to accumulate the qualities of bud- 
dhas, how an enlightening being is to cultivate the qualities of buddhas, how 
an enlightening being is to actualize the qualities of buddhas, how an 
enlightening being is to act in accord with the qualities of buddhas, how an 
enlightening being is to assemble the qualities of buddhas, how an enlight- 
ening being is to contemplate the qualities of buddhas, how an enlightening 
being is to clarify the qualities of buddhas in order to accomplish all the tasks 
of enlightening beings, how an enlightening being is to approach and fol- 
low the qualities of buddhas. Noble one, I hear thatyou give instructions to 
enlightening beings: please tell me how an enlightening being is to set to 
work on the Buddha teachings, not to lose sight of Buddha whatever one is 
doing, not to lose sight of enlightening beings so as to be always in contact 
with reality, always to be involved with the Buddha teachings so as to be at 
one with the roots of goodness of all enlightening beings, always to be 
involved with the vows of enlightening beings so as to accord with knowl- 
edge, always to be involved in the practices of enlightening beings so as to 
accomplish the task of all enlightening beings, always to be pervading all 
buddha-fields so as to live continuously through all ages, to remain in the 
conditional for the manifestation of the projections of all buddhas, always to 
be hearing the Teaching in order to visit in one’s own body the places of 
death and birth of all buddhas by the emanationlike action of enlightening 
beings, and to always be in contact with the light of knowledge so as to 
receive the teachings of all buddhas and accord with knowledge of past, 
present, and future.” 

To this, Supratishthita replied, “It is good thatyou have set your mind on 
supreme perf ect enlightenment and ask about the qualities of buddhahood, 
the qualities of omniscience, the qualities of independence. I have attained 
the enlightening liberation ‘unobstructed door.’ Going in and out of this 
‘unobstructed door’ liberation, practicing it, analyzing it, examining it, 
investigating it, and clarifying it, I haveattaineda light of knowledge called 
‘ultimate nonobstruction,’ whereby I am free from obstruction in awareness 
of the mental actions of all sentient beings, knowing where all sentient 
beings die and are born, entries into the channels to memory of past states, 
associations with all beings in future ages, communications to all sentient 
beings of the present time, knowledge of the conventions of languages of all 
sentient beings, cutting off the doubts of all sentient beings, comprehending 
the differences in the faculties of all sentient beings, approaching all sentient 
beings at appropriate times to guide them to full development, comprehen- 
sion of time divisions as being conceptual, and in noncorporeal pervasion of 



1188 


The Flower Ornament Scripture 


the buddha-fields in the ten directions, all by the attainment of nonbeing, 
nonabiding, and nondoing. By the realization of this mystic power of 
nondoing I walk, stand, sit, and lie down in the sky, disappear and appear, 
produce smoke and flame. Being one, 1 become many; being many, I 
become one. I become now visible, now invisible. I go through walls 
unhindered, as through empty space. While sitting cross-legged I travel in 
space, like a bird on the wing. I go in and out oft he earth as if in water. I walk 
on water unhindered as on the earth. I smoke and flame like a great confla- 
gration. I cause even the earth to quake. With my hand I polish even the sun 
and moon, those bodies of greatpotency, power, and light. I envelop even up 
to the Brahma world in my body. Covering the world with clouds of lights 
the colors of all jewels, I emit clouds in the forms of all beings. Emanating 
clouds of webs of light of infinite colors, I go forth in all directions: in each 
moment of thought I pass one world to the east, I pass two worlds, three 
worlds, a hundred worlds, a thousand worlds, a hundred thousand worlds, a 
million worlds, a hundred millions worlds, a billion worlds, a hundred bil- 
lion worlds, a quintillion worlds, countless, measureless, endless, 
incomparable, inconceivable, incalculable, untold, unspeakably unspeaka- 
ble numbers of worlds; and in those worlds are buddhas living, in each of 
those oceans of worlds, in each of those streams of worlds, in each region of 
those worlds, in each age of those worlds, in each set of those worlds, in each 
occurrence of those worlds, in each expression of those worlds, in each 
medium of those worlds, in each particular of those worlds, in each sacred 
place in those worlds, in each site of enlightenment in those worlds, in each 
assembly in those worlds — I go to each of the buddhas teaching in those 
worlds with as many bodies as atoms in endless buddha-lands, each body 
raining as many clouds of offerings as atoms in endless buddha-lands. Going 
to the buddhas, I ceaselessly make offerings of all kinds of flowers, fra- 
grances, garlands, unguents, robes, banners, pennants, canopies, nets, and 
ornaments. Those buddhas explain, reveal, and elucidate, and I acknowl- 
edge and take up all that they teach. I also remember the purity of the 
buddha-lands of those buddhas. As in the east, so also in all directions do 1 go 
to innumerable worlds, see the buddhas teaching there, make offerings to 
them, acknowledge and take up what they say, and remember the purity of 
their buddha-lands. Also, all the beings who see me, to whom I come, are 
assured of supreme perfect enlightenment. Also, whatever beings 1 see, 
small or large, underdeveloped or well developed, happy or unhappy, I 
adopt a corresponding physical form, in order to guide them to maturity and 
perfection in the appropriate time. And all beings who come to me I estab- 
lish in this enlightening liberation, which is everywhere at once and which 
is the consummation of unerring power. 

“Son, I know this enlightening liberation ‘unobstructed door,’ which is 
everywhere at once engaged in the service of the buddhas, appropriate to the 
development of all beings. How can 1 know the practice, or tell the virtues, 
of the great enlightening beings who act on great compassion, who act in 
accord with the practice of the Great Vehicle, whose conduct never deviates 



Entry into the Realm of Reality 


1189 


from the path of enlightening beings, whose conduct is free from attach- 
ment, whose conduct always embodies the will of enlightening beings, who 
always act with the thought of enlightenment, whose action is focused on 
the way of the enlightened, who always act with the thought of omnis- 
cience, whose way of action is like the sky, whose conduct is independent of 
all mundane realms, whose conduct is flawless, whose conduct is 
uncorrupted, whose conduct is consistent, whose conduct is faultless, whose 
conduct is pure, whose conduct is unblemished, whose conduct is free from 
evil, whose conduct is honest, whose conduct is dispassionate, whose con- 
duct is undefiled? 

“Go south, son, to the Dravidian city Vajrapura. There lives a grammarian 
named Megha. Go to him and ask him how an enlightening being is to learn 
and practice the conduct of enlightening beings.” 

Then Sudhana again paid his respects to the monk Supratishthita and left. 

Megha 

Then Sudhana, mindful of the light of the Teaching, steeped in intensity of 
faith in the Teaching, his attention focused on thoughts of Buddha, intent 
on perpetuating the lineage of the three treasures, remembering spiritual 
friends, his mind having illumined the worlds of past, present, and future, 
thinking of great vows, striving for the salvation of all beings, his mind 
unattached to enjoyment of any created things, praising the tradition of 
dispassion, intent upon contemplation of the instrinsic essence of all things, 
firm in the commitment to purify all worlds, sojourning without attach- 
ment in the congregations of all buddhas, gradually approached the 
Dravidian city Vajrapura, looking for the grammarian Megha. 

He saw Megha at a crossroads in the middle of the city, sitting on a lion 
seat to talk about the Teaching, elucidating a scripture called Manifestation of 
Turning of the Wheel of Letters. Sudhana went up to him, paid his respects, and 
said, “Noble one, I have set my mind on supreme perfect enlightenment, but 
I do not know how an enlightening being is to learn and carry out the prac- 
tice of enlightening beings. How is an enlightening being to preserve the 
determination for enlightenment? How does one develop a will that is firm 
in all states of existence and is indefatigable? How does one purify one’s 
intent, in accord with invincibility? How is the power of great compassion 
produced so that it never flags? How does one acquire mental command that 
is totally purified? How is the light of wisdom produced, light free from 
obscurity in regard to meaning, principle, expression, and presence of mind? 
How does one acquire the power of recollection, keeping in mind the teach- 
ings of all buddhas without confusion? How is the power of migration 
purified, illumining all states of existence with the truth? How is an enlight- 
ening being’s power of concentration perfected, intent on the ascertainment 
and discernment of the meanings of all principles?” 

Now Megha, out of respect for an enlightening being, got off his seat and 
prostrated himself before Sudhana, then showered Sudhana with golden 



1190 


The Flower Ornament Scripture 


flowers, precious jewels, and the finest sandalwood powders, covered him 
with hundreds of thousands of robes dyed in various colors, showered him 
with beautiful flowers of many various colors with pleasant scents, and hon- 
ored him with various other offerings, then said to him, “It is good that you 
have set your mind on supreme perfect enlightenment; one who arouses the 
determination for supreme perfect enlightenment becomes engaged in the 
perpetuation of the lineage of buddhas, intent on correctly communicating 
the tradition of dispassion, engaged in purifying the family of all lands, 
directed toward guiding the family of all sentient beings to perfection, 
engaged in properly accomplishing all the teachings and transcending all 
things, intent on harmony of all actions, engaged in the fulfillment of all 
practices of enlightening beings, directed toward preserving the continuity 
of all religious vows, engaged in following knowledge of all times, active in 
making devotion steadfast, the focus of attention of all buddhas, near to 
equality with all buddhas, appreciated by all enlightening beings, praised by 
all sages, honored by all the chief Brahmas, protected by all the chief gods, 
respected, welcomed, and praised by the chiefs of the various supernatural 
beings, sought out by all world rulers; one becomes very wel 1 suited for put- 
ting an end to the three kinds of bad conditions in all worlds, getting rid of 
all difficult conditions inopportune for attaining enlightenment, getting 
beyond all states of destitution, attaining birth in celestial or human states, 
always seeing spiritual benefactors, consistently listening to the^ lofty 
buddha-teaching, purifying the will for enlightenment, cultivating the 
cause of the thought of enlightenment, gaining the illumination of the path 
of enlightening beings, following the knowledge of enlightening beings, 
and dwelling in the stages of enlightening beings. 

“This is what I think of such a one: enlightening beings do what is diffi- 
cult to do; it is hard to get to actually see them; they are comforts to the 
world; enlightening beings are the mothers and fathers of all sentient 
beings; enlightening beings are an adornment to the world with its gods; 
enlightening beings are a refuge for those oppressed by suffering; enlighten- 
ing beings are a place of rest for the protection of all sentient beings; 
enlightening beings are the breath of life to those suffering all kinds of ter- 
rors and calamities; enlightening beings are a wind protecting all sentient 
beings from the heat of the three evils; enlightening beings are earth, caus- 
ing the roots of goodness of all sentient beings to grow; enlightening beings 
are an ocean, a repository of endless treasures of virtue; enlightening beings 
are a sun, producing the light of knowledge; enlightening beings are the 
polar mountain, by virtue of the height of their roots of goodness; enlight- 
ening beings are a moon, the moon of knowledge of the essence of 
enlightenment having risen in them; enlightening beings are warriors 
crushing the armies of all demons; enlightening beings are heroic, having 
reached the city of the state of independence; enlightening beings are fire, 
annihilating the self-love of all sentient beings; enlightening beings are 
clouds, causing vast clouds of true teaching to shower; enlightening beings 
are rain, causing the sprouts of faculties such as faith to grow; enlightening 



Entry into the Realm oj Reality 


1191 


beings are navigators, showing the way on the ocean of truth; enlightening 
beings are bridges conveying all sentient beings across the sea of mundane 
life; enlightening beings are a pathway to the holy for all sentient beings.” 

Thus praising enlightening beings to Sudhana in such terms, Megha 
applauded Sudhana. While he was saying these words pleasing to enlighten- 
ing beings, there issued from his mouth a mass of flames that made a 
thousand worlds clearly visible; and all the sentient beings who perceived 
that light came to Megha, illumined by the light; to them, their attention 
commanded by Megha, their hands held forth in respectful supplication, 
their bodies and minds cooled, enraptured, inspired with reverence, divested 
of conceit, freed from deception, senses tranquil, Megha expounded and 
conveyed the teaching of the manifestation of the turning of the wheel of 
letters, upon hearing which they became irreversible in their progress 
toward supreme perfect enlightenment. 

Megha sat back down on the seat of teaching and said to Sudhana, “I 
have attained the light of the spell of eloquence: I know the speech of all 
kinds of beings in a billion-world universe; I know the variety of speech of 
each kind of being; I know the unity of speech of each kind of being; I 
know the mixture of speech of each kind of being; I know the terms, 
speech, and concepts of all creatures; I know the ideas of all sages; I know 
the ideas of all ignoble people; I know the speech of enlightening beings, 
expressed according to the mentalities and languages of sentient beings; I 
enter into and focus on the oceans of utterances addressed to all sentient 
beings by the buddhas of past, present, and future. As in this billion-world 
universe in each moment of thought 1 enter into the oceans ot all terms, 
expressions, speech, and concepts ot sentient beings, I do the same in 
untold worlds in each of the ten directions. 

“I know this light of the spell of eloquence of enlightening beings, but 
how can I know the practice or tell the virtues of the enlightening beings 
who have entered the ocean of what is in various conceptions, who have 
entered the ocean of the various conceptions and languages of all people, 
who have entered the ocean of the various conventions of verbal designation 
used by all people, who have entered the ocean of logical connections of all 
statements, who have entered the ocean of literalism, who have entered the 
ocean of designation of all objects of past, present, and future in one object, 
who have entered the ocean of teaching which is beyond verbal expression, 
who have entered the ocean of the teaching of the Buddha, who have 
entered the ocean of explanations of distinct types of statements, who have 
entered the ocean of explanation guiding the analysis of statements of all 
truths, who have entered the ocean of speech of all beings, who have gone 
into the pure arrays of all spheres of sound, who are conversant with the ulti- 
mate distinctions of the wheel of phonemes? 

“Go, son — there is a country south of here called Vanavasin, where there 
lives a distinguished man named Muktaka. Go ask him how an enlightening 
being is to undertake the practice of enlightening beings and become famil- 
iar with it, and how the mind is to be observed.” 



U92 


The Flower Ornament Scripture 


Then Sudhana, having bowed to Megha and paid respect to the teaching, 
describing the faith rooted in him, observing that all-knowledge comes 
from following good spiritual benefactors, reluctantly took his leave and 
went on. 


Muktaka 


Then Sudhana, reflecting on that array of light of the spell of eloquence of 
enlightening beings, plunging into that enlightening beings’ ocean of princi- 
ples of speech, remembering that enlightening beings’ mental purification, 
undertaking that enlightening beings’ production of inclination to goodness, 
clarifying that enlightening beings’ method of perfecting sentient beings, 
purif ying that enlightening beings’ knowledge of how to take care of sentient 
beings, making firm that enlightening beings’ purity of willpower, establish- 
ing that enlightening beings’ power of supreme resolve, clarifying that body 
of interest of enlightening beings, producing that goodness of intent and 
thought of enlightening beings, evoking that effort of enlightening beings, 
equipped with a mind of firm commitment and tireless consistency, with 
unrelenting energy and determination, imbued with unshakable power of 
faith, with an indestructible mind, follower of the instructions of all spiritual 
benefactors, with the perspective of sane knowledge, on the verge of all-sided 
purity, coursing in the purity of unobstructed knowledge, imbued with the 
light of the principle of the universal eye, illumined by the mystic formula- 
tions of all stages of enlightenment, his mind directed to the differentiations 
of the planes of the cosmos, aware of the pure essence of forms unfixed any- 
where, intent on the sphere of absolute unity with no attachment, having 
purified the medium of powerful knowledge of all ideas, having broken 
through the boundaries of all spaces, progressively distinguishing the realms 
of worldly planes, progressively distinguishing the realms of planes of reality, 
intent on the manifestation of the vision of the varieties of abodes of Buddha, 
knowing about the distinctions of realms of time, his intellect bearing the 
radiant wheel of the teaching, his mind illumined by the light of the treasury 
of concentration of universally radiant knowledge, mentally and physically 
according with the stage of universal perspective, his mind illumined by the 
lightning of knowledge of those who realize Thusness, realizing the exalta- 
tion of faith in omniscience, never without the exaltation of faith in the 
buddha-teaching, filled with the exaltation of the empowerment of Buddha, 
illumined by the inherent mental light of all buddhas, hearing the vow to 
penetrate all networks of worlds with his own body, intent on putting all uni- 
verses at once into his own body, made his way gradually to the country 
Vanavasin, arriving there after twelve years. 

He looked for the noble Muktaka, saw him, paid Ins respects, and said, 
“Noble one, I have made gains, having met the spiritual benefactor Megha. 
Why do I say this? Spiritual benefactors are hard to get to see, hard to get to 
encounter, hard to visit, hard to attend, hard to approach, hard to stay with, 



Entry into the Realm of Reality 


1193 


hard to be perfected by, hard to associate with. But I have met the spiritual 
benefactor Megha. Noble one, I have set my mind on supreme perfect 
enlightenment, to attend all buddhas, to be on good terms with all buddhas, 
to see all buddhas, to know all buddhas, to approach equality with all bud- 
dhas, to follow the vows of all buddhas, to fulfill the vows of all buddhas, to 
view the knowledge attained by all buddhas, to produce all buddhas in my 
own body, to accomplish the realization of all buddhas in my own practice, 
to directly know the mystical transformations of all buddhas, to purify the 
powers and confidences of all buddhas, to hear all true teachings tirelessly, to 
listen to and take up the teachings of all buddhas, to hold the teachings of all 
buddhas, to distinguish the teachings of all buddhas, to preserve the instruc- 
tions of all buddhas, to be one being with all buddhas, to be equal to all 
enlightening beings, to purify the practice of all enlightening beings, to ful- 
fil 1 the transcendent ways of enlightening beings, to purify the 
accomplishment of the vows of all enlightening beings, to attain all enlight- 
ening beings’ store of mystical power of buddhas, to be illumined by the 
endless knowledge of the treasury of truths of all enlightening beings, to 
approach the treasury of enlightening beings, to produce the infinite trea- 
sury of enlightening beings, to realize the ultimate consummation of 
guidance of sentient beings with the treasury of great compassion of all 
enlightening beings, to know the treasury of spiritual transformations of all 
enlightening beings, to command in my own body the treasury of powers of 
all enlightening beings, to be fully arrayed with the treasury of purities of all 
enlightening beings. 

“Noble one, I have come in such a spirit, with such desires, such wishes, 
such intentions, such thoughts uppermost in my mind, aiming for such a 
realm, determined to follow such principles, intent on such purity, seeking 
such adornments, with such a humble mind, applied to such good, my facul- 
ties oriented in this way. Noble one, I hear you give instructions to 
enlightening beings, explain principle and clarify procedure, explain the 
Path, take them across the bridge, open the door of the Teaching, cut off 
doubts, dispel craving, pull out the arrow of confusion, clear away the grime 
of uncertainty, light up the obscurity in the mind, remove defilement from 
the mind, calm the mental flow, remove deviousness from the mind, cool 
the fever of the mind, foster nonattachment, turn back the mind revolving 
in the mundane whirl, turn enlightening beings away from evil, separate 
them from hells, free them from attachments, direct them toward omnis- 
cience, lead them into the city of truth, establish them in great compassion, 
settle them in great kindness, introduce them into the practice of enlighten- 
ing beings, cause them to enter into the development of ways of 
concentration, establish them in means of realization, fill them with con- 
templation of inherent nature, and explain mind according to power for the 
sake of attainment of equanimity toward all beings. Noble one, please tell 
me how an enlightening being is to learn, commence, and carry out the 
practice of enlightening beings, and how one so engaged can quickly purify 
the sphere of practice of enlightening beings.” 



1194 


The Flower Ornament Scripture 


At thatjuncturc Muktaka entered an enlightening concentration medium 
called “collection of all buddha-fields,” led by a mystic formula of endless 
progression, accomplishing entry into this concentration by the power of 
his past roots of goodness, by the empowerment of the Buddha, and by 
Manjushri’s attention and gift of the light of knowledge. As soon as 
Muktaka had entered that state, his body became pure, and by that purity of 
body as many buddhas in the ten directions as atoms in ten buddha-lands 
were visible within his body, along with the adornments of their pure lands, 
their congregations, their pure lights, their past actions and abodes, their 
mystical projections, their vows, their pure arrays of liberative practices, 
their manifestations of attainment of perfect enlightenment, their turnings 
of the wheel of teaching, their developments of sentient beings, and the ulti- 
mate consummation of their teaching. All these were visible within 
Muktaka’s body without mutual confusion, without mutual obstruction, 
clearly distinct, showing the various individual ages accurately defined, the 
various arrays of the buddha-lands, the various adornments of the congrega- 
tions of enlightening beings, and the various miracles of the buddhas. Some 
buddhas were seen to be in the heaven of happiness in a world setting forth 
various means of liberation and illumining various undertakings; some were 
seen descending from the heaven of happiness doing the duty of buddhas; 
some were seen in the womb of the mother displaying various miracles; 
some were seen being born and showing a child’s play; some were seen at 
home, some leaving home, some gone to the summit of enlightenment 
defeating the army of demons; some were seen surrounded by deities, spirits, 
and cherubim, being asked by Brahma and Indra to turn the wheel of the 
teaching; some were seen turning the wheel of teaching; some were seen in 
the abodes of all beings; some were seen passing away; in some cases the divi- 
sion of the relics of deceased buddhas in a world was seen, and in some cases 
people and celestial beings in a buddha-land were seen adorning a buddha’s 
shrine. And what those buddhas said, in various groups of beings, in various 
beings’ worlds, in various realms of existence, in various assemblies of 
beings, in various situations according to beings’ virtues, states, inclinations, 
beliefs, and faculties, in various periods of time, amid various kinds of 
beings’ activities, in various manifestations of worlds of beings carrying out 
various intentions, in the midst of beings with various degrees of purity of 
senses and various afflictions, habits, and propensities, teaching by various 
manifestations of buddhas’ transfigurations and projections, by various 
expressions, various utterances, various enunciations of doctrine, various 
mystical mnemonic formulae, various intellectual analyses of principles, 
various stirrings of the ocean of names of truth, various roarings of the 
mighty lion’s roar of buddhas, various manifestations of magical perfor- 
mances teaching beings bases of goodness, mystic projections showing 
various facets of memory, various lion roars foretelling the buddhahood of 
enlightening beings, various manifestations of the wheel of teaching of the 
enlightened, in infinite assemblies of infinite varieties, all interdependent, 
in groups variously purified, in large groups contained in small groups, in 



Entry into the Realm oj Reality 


1195 


groups a league deep, ten leagues deep, up to groups the size of as many 
worlds as atoms in untold buddha-fields — all that those buddhas taught, 
Sudhana heard, took in, remembered, undertook, and contemplated. He 
also saw the mystic projection and the inconceivable power of concentration 
of the enlightening being. 

Then Muktaka, mindful, perfectly cognizant, arose from that concentra- 
tion and said to Sudhana, “I go in and out of a liberation of buddhas which is 
called ‘unobstructed manifestation.’ As I go in and out of the ‘unobstructed 
mainfestation’ liberation of buddhas, to the east I see in the world Golden 
Light a buddha named Supreme Savior, along with the whole group of 
enlightening beings there, led by the enlightening being Child of Radiance. 
To the south I see in the world Possessed of All Powers a buddha named Uni- 
versal Spread of Fragrance, with the whole group of enlightening beings 
there, led by King of Thought. To the west I see in the World Possessed of 
All Fragrances and Beauties a buddha named Supreme Lamp, with the 
whole group of enlightening beings there, led by Unobstructed Mind. To 
the north I see in the world Vestment Banner a buddha named Diamond 
Crusher, with the whole group of enlightening beings there, led by Boldly 
Advancing on Indestructible Feet. To the northeast I see in the world Beauty 
of All Jewels a buddha named Radiance of the Independent Eye, with the 
whole group of enlightening beings there, led by Independent Emanation. 
T o the southeast I see in the world Glow of Fragrant Flames a buddha named 
Fragrant Lamp, with the whole group of enlightening beings there, led by 
Supreme Intellect Differentiating the Planes of All Realms of Reality. To 
the southwest I see in a world Sunny Golden Shining a buddha named Illu- 
minating Voice of Universal Knowledge, with the whole group of 
enlightening beings there, led by Hanging Crest of Radiant Flowery 
Flames. To the northwest I see in the land Brilliant Shining Treasury with 
Fragrant Adornments a buddha named Light of a Measureless Ocean of Vir- 
tue, with the whole group of enlightening beings there, led by Mind 
Blazing with Light in a Body Free from Attachments. In the nadir I see in 
the world Blaze of Lights from Jewel Lions a buddha namedBeam of Light 
Illumining the Cosmos, with the whole groupof enlightening beings there, 
led by Mind Born of the Light of the Cosmos. In the zenith I see in the 
world Radiant with Splendor of Appearance a buddha named Light of Lib- 
eration of Indestructible Virtue and Glory, with the whole group of 
enlightening beings there, led by Mind of Energy of Unobstructed Power. 
Beginning with these, I see as many buddhas in the ten directions as atoms in 
ten buddha-lands: and yet those buddhas do not come here and I do not go 
there. Also, whenever I want to see the buddha Infinite Light in the world 
Blissful, I see the buddha Diamond Light in the world Like Sandalwood, I 
see the buddha Jewel Light in the world Fragrant, I see the buddha Jewel 
Lotus Light in the world Lotuslike, I see the buddha Silent Light in the 
world Golden, I see the buddha Imperturbable in the world Joy, I see the 
buddha Lion in the world Standing Well, I see the buddha Moonlike Aware- 
ness in the world Mirror Globe Light, I see the buddha Luminous in the 



1196 


The Flower Ornament Scripture 


world Pure Clarity of Jewellike Splendor. In this way I see whatever buddha 
I wish in whatever world in whichever direction. I see whatever buddha I 
wish to see in whatever time in whatever abode involved in whatever past 
practice, whatever buddha I wish to see in whatever miraculous perfor- 
mances, in whatever teaching activity: and yet the buddhas do not come 
here, nor do I go there. Without discerning any coming from anywhere on 
the part of the buddhas, without discerning any going on the part of my own 
body, knowing the buddhas as like a dream, knowing my own mind as 
dreamlike thought, knowing the buddhas as like a reflection, knowing my 
own mind as like a vessel of clear water, knowing the buddhas as like magi- 
cally produced forms, knowing my mind as like magic, knowing the nature 
of voices of the buddhas as the reverberation of the sound of echoes in the 
mountains, knowing my own mind as like an echo, I realize, I am mindful, 
that all enlightenment principles of enlightening beings are based on one’s 
own mind, that all their purification of buddha-lands, all enlightening prac- 
tices, all development and guidance of sentient beings, all undertaking of 
the vows of enlightening beings, all attainment to the ocean of omniscience, 
roaming in the inconceivable liberation of enlightening beings, attainment 
of the enlightenment of buddhas, spiritual communion with the cosmos, 
and knowledge of subtle communion with all ages, all are based on one’s 
own mind. 

“In this connection, I think that one’s own mind should be supported by 
roots of goodness, moistened by the clouds of the Teaching, purified by 
principles that should be focused on, made firm by vigor, made calm by for- 
bearance, guided by following knowledge, clarified by wisdom, developed 
in spiritual powers, expanded to equality with the buddhas, illumined by the 
ten powers of the enlightened. 

“I know this buddha-liberation of unobstructed manifestation, and go in 
and out of it; how can I know the practice or tell of the virtues of enlighten- 
ing beings whose minds are unobstructed, whose sphere is a state free from 
obstruction, who have attained concentration focused on the teachings of all 
buddhas of the present, who have attained concentration leading into 
enlightenment that does not become ultimately extinct, who have realized 
the equality of past, present, and future, who know the science of the sphere 
of concentration on the continuity of all planes, who distribute their bodies 
throughout all buddha-lands, who abide in the unfragmented state of bud- 
dhas, whose perspective faces in all directions, who observe the sphere of 
all-inclusive knowledge, who know the becoming and disintegration of all 
worlds in their own bodies, without any dualistic notions regarding their 
bodies or the worlds. 

“Go south, to Milaspharana, on the tip of the continent. A monk named 
Saradhvaja lives there. Go to him and ask how an enlightening being is to 
learn and undertake the practice of enlightening beings.” 

Then Sudhana, paying his respects to Muktaka, eulogizing, contemplat- 
ing, desiring, and dwelling on Muktaka’s countless virtues, with love for 
spiritual benefactors, taking refuge in spiritual benefactors, seeking to please 



Entry into the Realm oj Reality 


1197 


spiritual benefactors, not contesting the knowledge of spiritual benefactors, 
seeing omniscience as realized by following spiritual benefactors, obedient 
to spiritual benefactors, to be spiritually healed by the techniques of spiritual 
benefactors, his thoughts following the direction of spiritual benefactors, 
thinking of spiritual benefactors as a mother because they get rid of all that is 
not beneficial, thinking of spiritual benefactors as a father because they pro- 
duce all good qualities, Sudhana left Muktaka. 

Saradhvaja 

Then Sudhana, reflecting on the instruction of the eminent Muktaka, fol- 
lowing Muktaka’s direction, remembering the inconceivable liberation of 
enlightening beings, remembering the inconceivable light of knowledge of 
enlightening beings, following the inconceivable entrance into the realm of 
reality, entering into the inconceivable principle of the communion of 
enlightening beings, observing the inconceivable transformation of those 
who realize Thusness, intent on the inconceivable communion of buddha- 
fields, clarifying the inconceivable manifestation of the magical power of 
buddhas, contemplating the magnificence of the inconceivable order of the 
concentrations and liberations of enlightening beings, following the stead- 
fast determination to perform the inconceivable work of enlightening 
beings, conforming to the stream of undertaking of the inconceivable deeds 
of enlightening beings, gradually proceeded to Milaspharana on the tip of 
the continent, where he looked all over for the monk Saradhvaja. 

He saw Saradhvaja by the side of a place for walking at a retreat, sitting in 
concentration, following his breath, not stirring, not thinking, his body 
straight, his mindfulness on the immediate present, by the inconceivable 
power of concentration producing to the left, right, and above an inconceiv- 
able infinite body in each successive mental moment manifesting an infinite 
variety of bodies. Sudhana saw an inconceivable miraculous display of the 
liberation of enlightening beings coming forth from every pore of the 
ecstatic body of Saradhvaja, who had attained such profound tranquility, 
silence, and objectlessness. With this miraculous display of the medium of 
liberation, Saradhvaja filled the cosmos moment to moment with endless 
varieties of mystic projections, to perfect all beings, to honor all buddhas, to 
purify all buddha-fields, to do away with the mass of suffering of all sentient 
beings, to cut off the courses of all bad conditions, to open the door to good 
conditions for all beings, to extinguish the burning of afflictions of all 
beings, to dissolve all beings’ obstructions to knowledge, and to introduce 
all beings into omniscience. 

Sudhana saw emanating from the soles of Saradhvaja’s feet masses of gran- 
dees as numerous as atoms in countless buddha-lands, their forms like those 
of the grandees in all worldly realms, wearing gorgeous clothing, variously 
adorned, wearing variously crested jewel crowns, surrounded by images of 
sons. He also saw priests and householders going throughout the ten direc- 
tions caring for the poor with all kinds of food and drink, services, supplies. 



/ 198 


The Flower Ornament Scripture 


clothing, flowers, garlands, fragrances, ointments, acts of love, jewels, 
dwellings, vessels, and implements, restoring life to the miserable world, 
satisfying sentient beings, purifying sentient beings’ minds, developing sen- 
tient beings for enlightenment. 

Sudhana saw forms of warrior sages, priestly sages, worldly sages, scholars 
versed in various crafts, humanistic scholars, scholars expert in knowledge 
of the sciences of mundane and transmundane activities, sages considered 
teachers of the world, emanate from the circles on Saradhvaja’s knees and go 
throughout the ten directions in many forms and guises, speaking pleasant 
words, cheering up dejected sentient beings, taking care of spiritually and 
materially poor beings, comforting beings in distress, uplifting the fallen, 
reviving the shipwrecked, rescuing the imperiled, causing the voice of 
goodness to be heard, preaching rejection of evil, exhorting beings to virtu- 
ous practices, directing beings to beneficial actions, producing joy, uttering 
kind words, and showing the world the nature of cooperation. 

Sudhana saw various forms of wizards, as many as there are living beings, 
emanating from Saradhvaja’s navel and going throughout the ten directions, 
wearing leather, rags, and bark, carrying staffs and pitchers, their deport- 
ment extremely calm, up on the sky extolling the qualities of buddhas, 
causing the voice of the Teaching to be heard, speaking the voice of Bud- 
dhas, showing the community of enlightening beings, praising religious 
conduct, directing sentient beings to guard their senses, describing the 
meaning of the voidness of intrinsic essence, introducing sentient beings 
into the meaning of knowledge, teaching worldly science, showing the sci- 
ence of the Path to omniscience and emancipation, guiding beings in 
gradual practice. 

Sudhana saw as many water spirit girls as all worldly events, in inconceiv- 
ably many forms, emerging from Saradhvaja’s sides, pervading all universes 
moment to moment, showing the miracle of water spirits, adorning the sky 
with inconceivable fragrant clouds, adorning the whole sky with inconceiv- 
able clouds of flowers, arraying the whole realm of space with inconceivable 
adornments of clouds of garlands, covering all universes with inconceivable 
adornment of bejeweled parasols, adorning the sky with inconceivable 
clouds of jeweled banners, inconceivable clouds of jeweled pennants, rain 
from inconceivable endless clouds of great jewels, rain from inconceivable 
clouds of jewel necklaces and various flowers, inconceivable clouds of jewel 
seats with enlightening beings sitting on them teaching the ways of enlight- 
enment, inconceivable clouds of troves of celestial jewels, rain of clouds of 
sounds of goddesses singing praises of the Teaching, inconceivable raining 
clouds of jewel lotuses adorned with nets of pearls crowned with diamonds, 
inconceivable clouds of jewel crowns and rain of clouds of endless lights 
adorned by all jewels, inconceivable clouds of celestial beings graced with 
flowers, garlands, parasols, and banners, inconceivable clouds of goddesses, 
adornments of rain produced by clouds of songs of praise of buddhas’ quali- 
ties sung by the goddesses on high standing with joined palms or scattering 
golden flowers, also covering all buddhas’ assemblies with clouds of heaps of 



Entry into the Realm oj Reality 


1199 


fragrances the colors of all jewels and clouds of smoke of the finest incense, 
adorning all worlds, delighting all beings, honoring all buddhas. 

Sudhana saw as many titan kings as atoms in countless buddha-fields 
emerging from the auspicious mark on Saradhvaja’s chest and pervading the 
cosmos moment to moment, displaying the inconceivable magic transfor- 
mations of titans, agitating the oceans, causing hundreds of thousands of 
worlds to quake, causing all the highest mountains to crash together, shak- 
ing up all celestial abodes, eclipsing all hordes of demons, crushing all 
armies of demons, causing all people to destroy intoxication, conceit, and 
arrogance, restraining and purifying corrupt minds, restraining malicious 
minds, extinguishing being’s bad qualities, shattering the mountains of 
afflictions, quieting grasping for pleasure, frightening sentient beings by 
exercises of titanic magical powers and scaring them away from evil, making 
them wary of the mundane whirl, getting them to leave all states of condi- 
tioned existence and enter into nondwelling, leading sentient beings to the 
thought of enlightenment, getting them to purify the conduct of enlighten- 
ing beings, establishing enlightening beings in the transcendent way, 
causing them to enter the stages of enlightening beings, causing them to 
produce enlightening beings’ light of the way to buddhahood, defining var- 
ious principles and methods. 

Sudhana saw as many bodies of Buddhist disciples and individual illumi- 
nates as atoms in countless buddha-fields emerge from Saradhvaja’s spine 
and pervade the cosmos, telling sentient beings attached to self and suited to 
guidance by disciples or individual illuminates about selflessness and the 
voidness of the being, clarifying the impermanence of all conditioned states 
to those attached to eternity, telling the lustful about the contemplation of 
impurity, telling the hostile about love, telling the deluded about causality 
and interdependent origination, illumining principles connected with the 
sphere of knowledge to those who arc equally lustful, hostile, and deluded, 
telling those attached to objects about nondwelling, causing those inclined 
to stick to tranquillity to like the superiority of undertaking vows, showing 
actions beneficial to beings, in all places, in the beginning of all turnings of 
the ocean of ways to truth. 

Sudhana saw as many demigods and supernatural beings as atoms in 
countless buddha-fields emerging from Saradhvaja’s shoulders and pervad- 
ing the cosmos, with various physical forms, colors, and sizes, in various 
attitudes, riding various vehicles, surrounded by various retinues, striving to 
protect sentient beings, showing various powers, uttering various sounds, 
going everywhere employing various different means to guard the good 
actions of all sentient beings, to guard all circles of sages, to assist all enlight- 
ening beings, to protect those who are rightly oriented, to attend and honor 
all buddhas with the work of thunderbolt bearers, to remove all fallen sen- 
tient beings from evil ways, striving to annihilate all worldly calamities and 
perils such as disease, anxious to preserve the light of actions beneficial to 
beings, filling the stores of knowledge and virtue, causing the wheel of the 
teaching to roll along, restraining controversy. 



1200 


The Flower Ornament Scripture 


Sudhana saw as many centaur chiefs as atoms in countless buddha-fields 
surrounded by countless hundreds of thousands of centaur princesses, and as 
many celestial musician kings as atoms in countless buddha-fields sur- 
rounded by countless hundreds of thousands of celestial musician princesses 
emerge from Saradhvaja’s abdomen and pervade the cosmos, performing 
music and songs in praise of Buddha dealing with the essence of things, illu- 
mining the thought of enlightenment, describing the conduct of 
enlightening beings, eulogizing all ways to attainment of enlightenment, 
fostering understanding of all ways of presenting the Teaching, causing 
attraction to all ways of spiritual transformation, illumining all ways into 
ultimate release, publicizing all buddhas’ teachings, gladdening all beings, 
purifying all buddha-fields, illuminating all ways to truth, removing all 
obstructions, begetting all roots of goodness. 

Sudhana saw as many emperors as atoms in countless buddha-fields, 
each surrounded by seven treasures and four armies, emerge from 
Saradhvaja’s face, pervading the cosmos, radiating arrays of light beams of 
great relinquishment, spewing forth masses of all kinds ofjewels, distrib- 
uting multitudes of all kinds ofjewels, enriching the poor, causing people 
to desist from killing, fostering kindness in sentient beings, causing them 
to give up stealing, giving them countless beautifully adorned maidens, 
causing them to give up sexual misconduct, establishing them in chastity, 
causing them to desist from lying, enjoining on them supreme honesty, 
causing them to desist from slander, causing them to speak words of ulti- 
mate kindness and consideration, causing them to desist from harsh words 
and speak pleasantly, causing people to desist from all meaningless state- 
ments, statements connected with what is not beneficial and what is not 
right, urging them to certainty of distinction of statements of profound 
meaning, causing people to desist from all evils of speech and speak com- 
passionately, removing mental defilements from people, enjoining the 
excellent state of having few desires and being content, causing people to 
desist from malice and urging them to be peaceful in their relations with 
others, extracting people from the web of all views, causing them to break 
up all kinds of uncertainties, throwing off all masses of doubts, taking away 
the darkness of all confusion and hesitation, definitively analyzing the 
truth for people, telling them about causality and interdependent origina- 
tion, directing them to the principle of the truth about inherent existence, 
dispelling all obstacles, leading into the way of nonobstruction, illuminat- 
ing the meaning of enlightenment. 

Sudhana saw as many hundreds of thousands of suns as atoms in countless 
buddha-fields emanate from Saradhvaja’s eyes, lighting up all the great 
hells, dispersing the great darkness in the world, removing the darkness of 
sentient beings’ delusions, relieving the beings in the frigid hells from the 
pains of cold, shining clear light in lands made of lotus fibers, shining lapis- 
lazuli-colored light in gold lands, shining golden light in lands of lapis 
lazuli, shining golden light in silver worlds, shining crystal light in gold 
lands, shining golden light in crystal lands, shining coral light in gold lands. 



Entry into the Realm of Reality 


1201 


shining golden light in coral lands, shining golden light in ruby lands, shin- 
ing ruby light in gold lands, shining golden light in emerald lands, shining 
emerald light in gold lands, shining light the color of sun-filled jewels in 
sapphire lands, shining sapphire light in lands made of sun-filled jewels, 
shining light the color of jewels containing networks of moonbeams in red 
pearl lands, shining light the color of red pearls in lands made ofjewels con- 
taining networks of moonbeams, shining light the colors of various jewels 
in lands made of one jewel, shining light the color of one jewel in lands 
made of various jewels, thus involved in the infinite tasks of sentient beings, 
in the assemblies of all enlightening beings, pervading the universes of all 
beings. 

From the circle of hair between Saradhvaja’s eyebrows Sudhana saw as 
many moons as atoms in countless buddha-fields emerge, outshining all 
the celestial chiefs, turning all worldlings away from lust to enjoyment of 
the vision of Buddha, pervading the cosmos engaged in the guidance of 
infinite beings. 

From Saradhvaja’s forehead Sudhana saw as many great Brahmas as atoms 
in countless buddha-fields emerge, their deportment extremely tranquil, 
murmuring prayers, asking all buddhas for instruction, praising all huddhas, 
gladdening all enlightening beings, pervading all universes in the ten direc- 
tions, involved in the infinite tasks of sentient beings. 

From Saradhvaja’s head Sudhana saw emerge as many enlightening 
beings as atoms in countless buddha-fields, manifesting bodies of various 
appearances, forms, adornments, and embellishments, emanating infinite 
spheres of light, taking up the past enlightening practices of all buddhas and 
projecting from every pore multitudes of forms practicing charity without 
attachment to giver, receiver, or gift, showing oceans of past efforts involved 
in the various ways of transcendence, commending the act of giving to the 
world, getting rid of the filth of envy, directing beings to give up all grasp- 
ing, causing the world to appear adorned with all kinds of jewels, 
establishing sentient beings in the practice of transcendent giving and in 
command over material things, praising all virtues, and teaching the cause 
of the characteristics of buddhas. 

Fie also saw as many enlightening beings as atoms in countless buddha- 
fields emerge praising transcendent morality, manifesting from every pore 
oceans of past efforts of all buddhas involved in transcendent morality, turn- 
ing all beings away from the spheres of all mundane states and turning them 
toward the sphere of the enlightened, disdaining the world of desire, dis- 
persing the veil of error from the world, stopping untrue thoughts and 
enjoining the way of life of enlightening beings, commending the ethic of 
great compassion and leading beings into the conduct of the practice of the 
path of buddhas to attain the conduct of the enlightened, showing sentient 
beings that the state of existence is like a dream and guiding them into power 
over afflictions caused by grasping sense objects so that they may fully enter 
into the way of acting as in a dream. 

He also saw as many enlightening beings as atoms in countless buddha- 



1202 


The Flower Ornament Scripture 


fields emerge, lighting up the world with golden light, guiding beings to a 
state ot mind without hatred or malice, free from all corruption and defect, 
emanating from every pore multitudes of past efforts ofbuddhas involved in 
transcendent tolerance in order to cut off all brutal tendencies, leading sen- 
tient beings into the power of tolerance, showing sentient beings mastery 
over phenomena. 

He also saw as many enlightening beings as atoms in countless buddha- 
fields emerge, engaged in miraculous displays showing the endless power of 
energy of enlightening beings, commending tireless quest for the ocean of 
learning by the power of nonregression in progress toward omniscience, 
guiding beings to honor and attend all buddhas, leading beings to arouse 
great energy to get rid of the mass of all suffering, emanating from all their 
bodies multitudes of past efforts involved in enlightening beings’ perfection 
of transcendent energy, shattering sentient beings’ mountains of sloth, lead- 
ing sentient beings into transcendent energy, guiding sentient beings to 
mastery over action. 

He also saw as many enlightening beings as atoms in countless buddha- 
fields emerge guiding sentient beings into the path of mindfulness, 
dissolving the darkness of all obstructions, causing sentient beings to desist 
from all intoxication and leading them into sobriety, taking down the flags 
of pretentiousness, arrogance, and pride, telling of the ocean of branches of 
meditation ofbuddhas, describing transcendent meditation to people, ema- 
nating from every pore multitudes of past efforts involved in perfection of 
transcendent meditation, guiding sentient beings to mastery of mind, per- 
vading the cosmos moment to moment. 

He also saw as many enlightening beings as atoms in countless buddha- 
fields emerge and pervade the cosmos in every moment of thought 
emanating from every pore multitudes of past efforts involved in the 
search of buddhahood, uttering multitudes of perfections of transcendent 
wisdom by oceans of words, emanating the lightning of right insight, 
expressing the inherent nature of phenomena, shattering the mountainous 
masses of sentient beings’ notion of self, extracting all arrows of views, dis- 
persing the darkness of desire, heedlessness, and doubt, commending 
control of inclination. 

He also saw as many enlightening beings as atoms in countless buddha- 
fields emerge and pervade the cosmos in a mental impulse, showing the 
sphere of methods of all buddhas’ skill in libcrative means, emanating from 
every pore multitudes of past efforts involved in skill in means, spreading 
the practice of skill in means in the world, illuminating the way of universal 
emancipation, describing the sphere of all buddhas, describing and showing 
the practice of enlightening beings which unites the mundane and the tran- 
scendental, guiding sentient beings to enlightening beings’ perfection of 
skill in means, demonstrating in the world all enlightening beings’ mastery 
of regeneration. 

He also saw as many enlightening beings as atoms in countless buddha- 
fields emerge and pervade the cosmos in each moment of thought by various 



Entry into the Realm of Reality 


1203 


projections of will, emanating from every pore multitudes of oceans of 
names of all buddhas, radiating from every pore multitudes of past efforts 
involved in purification of transcendent vows of all enlightening beings, 
commending transcendent commitment, guiding sentient beings into the 
masteries of all enlightening beings, powering through the world the eter- 
nally rolling chariot wheel of great vows which follows all truths and gets 
rid of all afflictions and shatters the mountains of nescience. 

He also saw as many enlightening beings as atoms in countless buddha- 
fields emerge and ceaselessly fill the cosmos in each moment of thought, 
manifesting the power of enlightening beings’ consummation of power, 
emanating from every pore multitudes of past efforts producing the con- 
summation of transcendental power, showing power which cannot be 
overcome by any demons or challengers, nurturing such power that all the 
adamantine mountains surrounding the earth would shatter upon contact 
with their bodies, showing power such that their bodies do not even blaze up 
in the ocean of fire that burns the universe at the end of each eon, showing 
the power to hold all worlds in their hands while hovering in space, guiding 
beings to control of magical powers. 

He also saw as many enlightening beings as atoms in countless buddha- 
fields emerge and fill the cosmos in every thought illuminating the sphere 
of knowledge of sentient beings, emanating from every pore multitudes of 
past efforts involved in purification of consummate knowledge, manifesting 
in the world the stage of knowledge characterized by mystic knowledge of 
all buddhas’ virtues and knowledges, showing the stage of knowledge char- 
acterized by mystic knowledge of all buddhas’ perceptions, illuminating the 
stage of knowledge characterized by mystic knowledge of the undertaking 
of all vows, revealing the stage of knowledge characterized by mystic 
knowledge of the undertaking of the vow to save all sentient beings, reveal- 
ing the stage of knowledge characterized by mystic knowledge penetrating 
the lack of self or independent existence in all beings, illumining the stage of 
knowledge characterized by mystic knowledge observing the ocean of 
minds of all sentient beings, analyzing the stage of knowledge characterized 
by mystic knowledge discerning the faculties of all sentient beings, describ- 
ing the stage of knowledge characterized by mystic knowledge observing 
the inclinations and interests of all sentient beings, disclosing the stage of 
knowledge characterized by mystic knowledge comprehending the ocean 
of actions of all beings, showing the stage of knowledge characterized by 
mystic knowledge penetrating the ocean of commitments of all sentient 
beings, guiding sentient beings into the perfection of knowledge. 

From Saradhvaja’s topknot of flesh Sudhana saw emerge as many embodi- 
ments of buddhas as atoms in countless buddha-fields, adorned with the 
finest characteristics and embellishments, appearing like mountains of gold, 
with immeasurable auras of blazing light illumining everything in the ten 
directions and voices pervading the cosmos, suffusing all universes, showing 
endless miraculous transformations of Buddha, showering rain from clouds 
of teaching on all without discrimination — showering rain from a cloud of 



1204 


The Flower Ornament Scripture 


teaching called knowledge confronting the distinction of all planes of the 
cosmos on enlightening beings on the verge of enlightenment, showering 
rain from a cloud of teaching called the ground of universality on coronated 
enlightening beings, showering rain from a cloud of teaching called entry 
into the ground of universality on enlightening beings ordained as princes 
of the great teaching, showering rain from a cloud of teaching called univer- 
sal arrangement on enlightening beings of youthful nature, showering rain 
from a cloud of teaching called steadfast head of great compassion on 
nonregressing enlightening beings, showering rain from a cloud of teaching 
called diamond of knowledge distinguishing the intrinsic essence of all phe- 
nomena on enlightening beings of purified intent, showering rain from a 
cloud of teaching called arrangement taking in all beings on enlightening 
beings accomplished in preparatory practices, showering rain from a cloud 
of teaching called cloud of communication with the assemblies of all bud- 
dhas of past, present, and future on regenerated enlightening beings, 
showering rain from a cloud of teaching called voice of the ground of intrin- 
sic essence of all phenomena on enlightening beings engaged in concerted 
practice, showering rain from a cloud of teaching called source of clouds 
containing the ways and means of great compassion on enlightening beings 
engaged in primary practices, showering rain from a cloud of teaching 
called store of kindness on enlightening beings newly determined to see 
enlightenment, showering rain from a cloud of teaching called inexhausti- 
ble treasury of kindness of the buddhas’ commitment to liberation on 
enlightening beings of great zeal, showering rain from a cloud of teaching 
called inexhaustible treasury of the universal ground on beings in the world 
of form, showering rain from a cloud of teaching called sound produced by 
the measureless ocean of principles on Brahma body deities, showering rain 
from a cloud of teaching called inexhaustible treasury of power producing 
spiritual methods on controlling deities, showering rain from a cloud of 
teaching called sound cleaning variously represented provisions for omnis- 
cience on demon-body deities, showering rain from a cloud of teaching 
called varied cargo of jewels of knowledge on the deities who enjoy emana- 
tions, showering rain from a cloud called varied representation of the vows 
of enlightening beings on deities in the heavens of happiness, showering 
rain from a cloud of teaching called treasury of recollection of all buddhas 
on deities in the heavens of timely portion, showering rain from a cloud of 
teaching called source of the rapture of the vision of Buddha on the abodes 
of the chief deities, showering rain from a cloud of teaching called multi- 
tude of transformations ot Buddha pervading the space of the cosmos on the 
abodes of the chief demigods, showering rain from a cloud of teaching 
called sound of eulogies of the qualities of all enlightened ones on the abodes 
of the chief celestial musicians, showering rain from a cloud of teaching 
called indestructible sphere of ways to knowledge on the abodes of the chief 
titans, showering rain from a cloud of teaching called multitude of means of 
development of all enlightened ones on the abodes of the chief birds, show- 
ering rain from a cloud of teaching called source of the magical utterances of 



Entry into the Realm of Reality 


1205 


enlightening beings traveling swiftly through the states of existence on the 
abodes of the chief dragons, showering rain from a cloud of teaching called 
speed of increase of the ocean of joy on the abodes of the chief serpents, 
showering rain from a cloud of teaching called sphere of the highest knowl- 
edge of all beings on the realms of humans, showering rain from a cloud of 
teaching called ornament bearing the words of the holy path bespeaking the 
extinction of all the pains of mundane existence on the hells, showering rain 
from a cloud of teaching called round body of clouds of remembrance of 
buddhas bespeaking the practice of impeccable action on the realms of ani- 
mals, showering rain from a cloud of teaching called declaration of the 
transcendence of all buddhas producing a mind of nonattachment in all sen- 
tient beings on the ghost realms, showering rain from a cloud of teaching 
called comforting sound effecting the cessation of all pains on beings in 
distress. 

He also saw as many orbs of webs of light beams as atoms in countless 
buddha-fields emerge from every pore, countless whirling arrays of phan- 
tom forms of power, manifestations of countless various works, pervading 
the entire cosmos. From some orbs of webs of light beams he saw scenes of 
the practice of pure giving, relinquishing everything; from some orbs of 
webs of light beams he saw scenes of the procedures of all past, present and 
future enlightening beings’ investiture with ethical precepts; from some 
orbs of webs of light beams he saw scenes of all enlightening beings of past, 
present, and future practicing forbearance, enduring dismemberment, beat- 
ings, having their hearts and eyes gouged out, and he saw magically 
produced images of the practices of forbearance of all enlightening beings 
by the oppressed enlightening beings of past, present, and future with bodies 
sundered in the search of omniscience, enduring, forgiving, and overlook- 
ing all physical and mental harassment, out of great compassion; from some 
orbs of webs of light beams he saw scenes of different forms of the immen- 
sity of the practice of vigor of all enlightening beings, scenes of the great 
prowess of enlightening beings shaking the world, agitating the seas, star- 
tling sentient beings, scaring all heretics; from some orbs of webs of light 
beams he saw embodiments of all deeds of enlightening beings, the forms 
taken on, the perfections of physical bodies to be born in good families, the 
acceptance of instructions of spiritual benefactors, the states of practice of 
the teachings of spiritual benefactors, the abandonments of home, country, 
and city for suitable abodes to accomplish the branches of meditation of the 
enlightened, the seers, the meditation adepts, the kings, the recluses, the 
manners of disciplined conduct; from some orbs of webs of light beams he 
saw embodiments involved in seeking all truths in the station of practice of 
transcendent wisdom; from the orbs of webs of light beams from each and 
every pore Sudhana saw the bodies by which each statement of the Teaching 
was sought from the midst of all beings by relinquishing all that exists, 
sought from all spiritual benefactors through attendance and service, sought 
from buddhas with all the strength generated by faith and respect, and all 
the statements of the Teaching related to transcendent wisdom similarly 



1206 


The Flower Ornament Scripture 


sought by bodies manifested in the forms of all sentient beings; from some 
orbs of webs of light beams he saw all enlightening beings entering the 
ocean of states of being with means of development, endeavoring to save all 
sentient beings; from orbs of webs of light beams from every pore he saw 
enlightening beings saving sentient beings, engaged in the practice of skill 
in means taken on by their original bodies, approaching each and every 
being in a form resembling those beings; from some orbs of webs of light 
beams he saw the conduct of the Buddha’s undertaking of vows in all past 
ages, the conduct of the undertaking of the vow to perfect all beings, the 
conduct of the undertaking of the vow to purify all lands, the spheres of 
accomplishment of all vows effected by eachbuddhaby the specific cures for 
each of the ills of the mundane whirl. Sudhana saw all this from orbs of 
lights from each pore; from some orbs of webs of light beams he saw oceans 
of past efforts involved in the practice of transcendent power; from some 
orbs of webs of light beams he saw oceans of past efforts involved in the con- 
templations of the practice of omniscience and the awakening of sentient 
beings asleep in the slumber of ignorance. 

Then, observing the monk Saradhvaja thus concentrated in meditation, 
mindful of that sphere of concentration and liberation, contemplating the 
inconceivable power of concentration of enlightening beings, entering into 
that inconceivable ocean of ways of benefiting sentient beings, remember- 
ing that inconceivable medium of the performance of supernal manifesta- 
tions confronting all the senses, strongly focusing his attention on it, 
entering that door of knowledge of purity of arrangement of the cosmos, 
aspiring to that enlightened power, expanding in knowledge, recognizing 
that controlling power of enlightening beings, stabilizing the power of 
vows of enlightening beings, extending the power of practice of enlighten- 
ing beings, Sudhana stood before Saradhavja for a day and a night, for two 
days and nights, seven days and nights, a fortnight, a month, six months, and 
then six more days and nights. 

After six months and six days and nights, the monk Saradhvaja rose from 
concentration. Sudhana said, “It is marvelous, noble one, how profound this 
concentration is, how vast, how measureless its scope, how inconceivable its 
arrays of projections, how incomparable its light, how innumerable its man- 
ifestations, how unsurpassable its range, how pure its sphere, how it 
illumines everywhere equally, how it works for the benefit of infinite 
beings, in that it is directed to the extinction of the measureless mass of suf- 
fering of all sentient beings, to extinguish the sufferings of the destitute, to 
end hellish states, to rescue beings from brutish states, to close the door on 
all conditions inopportune for enlightenment, to lead the way to heavenly 
states, to produce human and celestial pleasure and happiness, to foster expe- 
rience of the pleasure of meditation, to increase happiness in the conditioned 
world, to show the way out of the mundane. It is set forth to illumine the 
cause of production of the aspiration of enlightenment, to develop the cause 
of production of provisions of virtue and knowledge, to increase the inten- 
sity of vast great compassion, to generate the power of great vows, for the 



Entry into the Realm of Reality 


1207 


attainment of the light of the path of enlightening beings, for the arrange- 
ment of the great vehicle of the transcendent ways, for the accomplishment 
of the supreme attainment of the Great Vehicle, for the vision of the knowl- 
edge of universally good action, for the attainment of the light of the 
knowledge of the stages of enlightening beings, for accomplishment of the 
purification of the array of means of emancipation in the practice of the 
vows of all enlightening beings, for the empowerment of accession to the 
sphere of omniscience. Noble one, what is the name of this 
concentration?” 

Saradhvaja said, “There is a perfection of wisdom called equanimity of the 
universal eye, and this concentration is its light, called manifestation of uni- 
versal purification. By the perfect accomplishment of the concentration of 
manifestation of universal purification, which springs from the light of the 
perfection of wisdom of equanimity of the universal eye, countless tens of 
hundreds of thousands of complete concentrations, beginning with the 
manifestation of universal purification, are born.” 

Sudhana said, “Is this the greatest range of this concentration?” 

Saradhvaja said, “One who has fully accomplished this concentration has 
the power to discern worlds, to enter worlds, to travel freely in worlds, to 
adorn worlds, to purify worlds, to beautify worlds, to see buddhas, to 
observe the grandeur of buddhas, to know the emanations of buddhas, to 
enter the powers of buddhas, to plunge into the ocean of virtues of buddhas, 
to receive the teachings of buddhas, to follow the knowledge of the unity of 
all buddhas’ teachings, to enter the ocean of congregations of buddhas, to go 
anywhere in the ten directions, to observe the teaching activity of the bud- 
dhas, to sec the realms of the buddhas, toembraceall with great compassion, 
to pervade everywhere with love, to plunge tirelessly into the vision of bud- 
dhas everywhere, to enter into the ocean of all beings, to know the ocean of 
faculties of all beings, to know the distinction of faculties of all beings. 

“I know this state of perfection of wisdom; but how can I know the prac- 
tice, tell of the virtues, show the realm, reveal the sphere, describe thepower 
of great vows, illumine the way of emancipation, elucidate the attainment, 
shed light on the path, follow the stream of concentration, know the range 
of mind, or reach equality with the knowledge, of the enlightening beings 
who have entered the ocean of states of perfection of wisdom, who have 
clarified the cosmic perspective, who know where all teachings lead, who 
pervade an infinite sphere with vast awareness, who command the light of 
great mental control, who have purified the light of all spheres of concentra- 
tion, who issue from the magical power of mystic knowledge, who have 
entered the inexhaustible ocean of intelligence, who speak pleasantly of the 
stages of enlightenment, who are refuges for all beings? 

“Go south, to a place called Samudravetadin, where there is a park called 
Samantavyuha, in front of the city Mahaprabha, where a lay woman named 
Asha, wife of king Suprabha, dwells; go to her and ask her how an enlight- 
ening being is to learn and apply the practice of enlightening beings.” 

Then Sudhana, pleased, uplifted, transported, overjoyed, joyful and 



1208 


The Flower Ornament Scripture 


happy, invigorated and sustained by Saradhvaja, having entered the realm of 
concentration, having attained illumined knowledge, having attained the 
light of concentration, his consciousness illumined by the light of the prin- 
ciples of teaching pursuant to purifications of interest, seeing the way to 
purity, with knowledge emanating light in all directions, paid his respects to 
Saradhvaja and left, looking at him again and again, bowing to him, think- 
ing and meditating on him, praising him, recalling his virtues and keeping 
them firmly in mind, joining in with his vow, seeking his vision, remember- 
ing his words, recalling his appearance, contemplating the excellence of his 
knowledge, plunging into his sphere of concentration, fixing his mind on 
his sphere of undertaking, reflecting on the scope of his experience, illu- 
mined by his knowledge. 

Asha 

Then Sudhana, uplifted by the virtues of the spiritual benefactor, sent forth 
by the spiritual benefactor, having gained access to the vision of the spiritual 
benefactor, putting the instructions of the spiritual benefactor into practice, 
remembering the words of the spiritual benefactor, kindly disposed toward 
spiritual benefactors, seeing spiritual benefactors as mines of the vision of 
buddhas, seeing spiritual benefactors as those who show the teachings of 
buddhas, seeing spiritual benefactors as teachers of the elements of omnis- 
cience, seeing spiritual benefactors as eyes to see the sky of buddhahood, 
gradually made his way to Samantavyuha Park in Samudravetadin. 

H e saw the park surrounded by fences made of all kinds of jewels, in the 
midst of rows of all kinds of jewel trees, adorned throughout with beautiful 
delicate flowers like sets of all kinds of jewels releasing pollen, adorned by all 
kinds of jewel trees, strewn with the various blossoms of the flowers of all 
kinds of jewel trees, with rows of trees of all kinds of fragrances giving off 
their scents in all directions, trees of garlands of alljewels with their flower 
buds bursting forth streaming a rain of garlands of various jewels, the 
ground beautifully spread with various decorations made of jewels from 
trees of all kinds of diamonds, the area well distributed with cloths of various 
colors hanging down from trees of flowers of various forms, with trees of all 
kinds of musical instruments making beautiful sounds surpassing the heav- 
ens when stirred by the wind, the ground level throughout, neither high nor 
low, adorned with various trailing streamers of ornaments welling forth 
from the flower buds of trees of all ornaments. In the park, furthermore, 
were ten hundred thousand arrays of turrets adorned with all kinds of pre- 
cious jewels, extremely pure; ten hundred thousand towers covered with 
gold, ten hundred thousand mansions adorned with radiantjewels, ten hun- 
dred thousand lotus ponds made of all kinds of jewels, inlaid with jewel 
bricks, with varied stairways made of seven precious substances, surrounded 
by benches made of various gems, fragrant as pools of water scented with 
celestial sandalwood, the bottoms covered with golden sand, spread with 
ten layers of pure gold and jewels, stairways set on four sides, filled with 



Entry into the Realm oj Reality 


1209 


water of eight qualities, vibrant with the beautiful sounds of the calls of vari- 
ous birds, surrounded by rows of jewel palms, covered by nets of gold bells 
chiming sweetly when stirred by the wind, with canopies of great jewels 
above, surrounded by enclosures of trees of various jewels, with banners and 
streamers flying from jewel nets. There were also ten hundred thousand 
pools, lined with sandalwood clay, covered with lotuses of various colors 
made of all kinds of jewels, with pure water shining with lotuses of huge 
gems. 

In the middle of the park was a large mansion called Multicolored Banner 
standing on a ground of jewels, adorned with pillars of sapphire, roofed with 
gold, surfaced with arrays of world-illumining jewels, its base blazing with 
webs of countless jewels, graced by the scent of unsurpassed jewels of fra- 
grance, perfumed by jewels of compounded fragrances, filled with jewels of 
awakening fragrance extinguishing the heat of the senses. 

In that mansion were arranged infinite seats — the calyxes of lotuses, 
luminous jewel lotuses, radiant jewel lotuses, world-illumining jewel 
lotuses, lotuses of various treasures, lotuses of pure jewels, lotuses inlaid with 
jewels, lotuses of omnifaceted jewels, lotuses of jewels with auras of light, 
lotuses of jewels shining with the radiant lights of arrays of pure jewels of 
the ocean, jewel lotuses covered with diamond lions. 

The many turrets of the mansion were made of inconceivably many jew- 
els, arrayed with varicolored jewels, their forms resplendent with light of 
inconceivably many colors. 

The park was also covered above by ten hundred thousand canopies, such 
as canopies of cloth, canopies of plant tendrils, canopies of flowers, canopies 
of garlands, canopies of fragrances, canopies ofjewels, golden canopies, can- 
opies of jewels glittering like diamonds, canopies of nymphs magically 
produced by the chief of the water spirits, canopies ofjewels prized by the 
king of gods. 

It was also covered by ten hundred thousand precious nets such as nets of 
bells with jewels inside, nets of jeweled streamers, nets of jewel figures, nets 
of pearls, nets of sapphires, nets of moonlike jewels, nets emanating fra- 
grance, nets of jeweled crowns. 

It was also illumined by ten hundred thousand great lights, such as 
starlight-jewel light, sun-filled-jewel light, moonlike- jewel light, scenting- 
flame-jewel light, luster-filled-jewel light, lotus-calyx-jewel light, starry- 
jewel light, great blazing jewel light, radiant jewel light, and the light of 
jewels like wreaths of lightning emitting great clouds of fragrance. 

The park was also adorned by rain from ten hundred thousand great 
clouds of ornaments; ten hundred thousand sandalwood-scented clouds 
thundered; it was adorned by ten hundred thousand trailing clouds of gar- 
lands surpassing those in the heavens; ten hundred thousand clouds of 
varicolored cloths surpassing the celestials rained; it was adorned by ten 
hundred thousand clouds of ornaments surpassing those of the heavens; it 
was showered by ten hundred thousand celestial beings bowing their heads 
to see; it was showered by ten hundred thousand clouds of nymphs produc- 



7 210 


The Flower Ornament Scripture 


ing beings of their own kind who did the same things in the past, with bod- 
ies like their own; it was showered by ten hundred thousand clouds of 
enlightening beings who had come to hear the Teaching. 

Innumerable living beings in all states of existence came from the ten 
directions to the laywoman Asha, who was seated on a golden throne, 
adorned with a net of pearls from the ocean, wearing a tiara, her wrists 
adorned with bracelets of gold more beautiful than that of the heavens, her 
arms resplendent with jewels of glorious light, wearing earrings of pure 
deep blue gems, her head adorned with a veil of all kinds of jewels, her neck 
draped with a string of wish-fulfilling jewels. Those who came to her, 
affected with various sicknesses, filled with various afflictions, immersed in 
various views, covered by obstructions caused by actions, had their sick- 
nesses alleviated when they saw Asha. Their minds freed from the 
defilement of afflictions, the thorns of views removed, the mountains of 
obstructions disintegrated, they entered the sphere of unobstructed purity, 
in which sphere of purity all their roots of goodness were clarified, the 
sprouts of spiritual faculties grew, and they entered the ocean of principles of 
omniscience, they recited the ocean of all mystic spells leading to mental 
command, came face to face with the ocean of all concentration media, 
began all holy vows, set all means of practice into operation, purified the 
means of accomplishing all virtues, proceeded according to wisdom charac- 
terized by all higher knowledges with unregressing breadth of mind, and 
became physically unattached and unobstructed, able to go everywhere. 

Then Sudhana entered the park, looking all over till he saw Asha sitting 
there. He went up to her, paid his respects, and said, “Noble one, I have set 
my mind on supreme perfect enlightenment, but I do not know how to 
learn and carry out the practice of enlightening beings. I hear you give 
instructions to enlightening beings, so please tell me how an enlightening 
being is to learn and carry out the practice of enlightening beings.” 

She said, “I have attained an enlightening liberation called ‘characterized 
by sorrowless well-being.’ It is definitely beneficial to see me, hear me, 
attend me, live with me, remember me. I am not visible to those who have 
not developed the bases of goodness, who arc not under the tutelage of spiri- 
tual benefactors, who are not in the care of the perfect buddhas. Those who 
sec me thereupon become irreversible in progress toward supreme perfect 
enlightenment. Furthermore, the buddhas of the ten directions come here 
and sit on this jewel seat and expound the truth to me. I am always seeing 
buddhas, hearing the truth, and meeting enlightening beings. The eighty- 
four thousand quadrillion beings who live here in this park are all 
irreversible in progress toward supreme perfect enlightenment, having per- 
formed the same practices as I have. Any others who live here too will all be 
irreversible in progress toward supreme perfect enlightenment, as enlight- 
ening beings of the same practice as I who have entered the community of 
those who cannot regress.” 

Sudhana said, “Noble one, how long ago did you set your mind on 
supreme perfect enlightenment?” 



Entry into the Realm of Reality 


1211 


She said, “I remember a past state when I cultivated religious practice in 
the company of the buddha known as the Lamp, whom I served and from 
whom I received teaching. Before that was a buddha named Undefiled; I 
went forth from society into the tutelage of that buddha and held the wheel 
of teaching of that buddha. Before that was a buddha named Star; 1 propiti- 
ated that buddha. Before that was a buddha named Splendor of the Polar 
Mountain; before that was a buddha named Lotus Calyx; before that was a 
buddha named Illuminating; before that was a buddha named Universal 
Eye; before that was a buddha named Purified by Spiritual Knowledge; 
before that was a buddha named Diamond Navel; before that was a buddha 
named Deifying the Universe. Remembering back in this way lifetime to 
lifetime, age to age, as successive buddhas appeared in the world, I remember 
as many buddhas as grains of sand in thirty-six Ganges Rivers whom I propi- 
tiated, attended, served, and honored, from whom I heard spiritual 
teaching, under whose tutelage I carried out spiritual practice. Beyond this, 
only the buddhas know how many buddhas I propitiated. Enlightening 
beings are infinite because of the aspiration of enlightenment, because of 
pervading all universes; enlightening beings are infinite because of the guid- 
ance of great compassion, because of entry into the midst of all beings; 
enlightening beings are infinite because their great vows go to the end of all 
universes; enlightening beings are infinite because of great love, because of 
suffusing all beings with love; enlightening beings are infinite because of 
the practice of enlightening beings, because of entering into all ages in all 
lands; enlightening beings are infinite because of the power of concentra- 
tion, because of not regressing on the path of enlightening beings; 
enlightening beings are infinite because of the power of mental command, 
because of attainment of the method of mystic spells able to hold the mem- 
ory of truths for all beings; enlightening beings are infinite because of the 
power of the light of knowledge, because of retaining the realization of the 
knowledge and wisdom of past, present, and future; enlightening beings are 
infinite because of the power of mystic knowledge, because of ability to pro- 
duce wheels of nets of light pleasing beings according to their mentalities; 
enlightening beings are infinite because of the power of intelligence, 
because of satisfying all beings with one utterance; enlightening beings are 
infinite because of purity of body, because of pervading all buddha-fields 
with their own body.” 

Sudhana said, “Noble one, when will you realize supreme perfect 
enlightenment?” 

Asha said, “Enlightening beings do not aspire to enlightenment with the 
object of leading just one sentient being to perfection, nor for the sake of a 
hundred or a thousand or a million or a billion sentient beings, nor for any 
number of beings, nor for all the sentient beings in as many worlds as atoms 
in untold, inexpressibly vast numbers of billion-world universes. Enlighten- 
ing beings aspire to enlightenment for the sake of all sentient beings in all 
worlds, to lead them to perfection. Enlightening beings do not aspire to 
enlightenment to propitiate, honor, and attend one buddha, or even as many 



1212 


The Flower Ornament Scripture 


buddhas as atoms in untold worlds, or to propitiate, honor, and attend the 
lineage of buddhas in one world or the lineage of buddhas in as many worlds 
as atoms in untold buddha-fields. Enlightening beings do not aspire to 
enlightenment to purify one buddha-land, or even to purify as many 
buddha-lands as atoms in untold, inexpressible numbers of worlds. Enlight- 
ening beings do not aspire to enlightenment to preserve the teaching of one 
buddha, or even to preserve the teachings of as many buddhas as atoms in 
untold, inexpressible numbers of worlds. Enlightening beings do not aspire 
to enlightenment to enter into the diversity of vows which are the point of 
departure of one buddha, nor even to enter into the diversity of vows which 
are the points of departure of as many buddhas as atoms in untold, inexpress- 
ible numbers of buddha-fields. Enlightening beings do not aspire to 
enlightenment to enter into the array of the buddha-field of one buddha, 
nor even to enter into the arrays of buddha-fields of as many buddhas as 
atoms in untold, inexpressible numbers of buddha-fields. Enlightening 
beings do not aspire to enlightenment to take part in the assembly of one 
buddha, nor even to take part in the assemblies of as many buddhas as atoms 
in untold, inexpressible numbers of buddha-fields. Enlightening beings do 
not aspire to enlightenment to preserve the wheel of teaching of one bud- 
dha, nor to preserve the wheels of teaching of even as many buddhas as 
atoms in untold, inexpressible numbers of buddha-fields. Enlightening 
beings do not aspire to enlightenment to penetrate the ocean of mind of one 
sentient being, nor to penetrate the oceans of mind of even as many sentient 
beings as atoms in untold, inexpressible numbers of buddha-fields. Enlight- 
ening beings do not aspire to enlightenment to know the sphere of faculties 
of one sentient being, nor to know the faculties of even as many sentient 
beings as atoms in untold, inexpressible numbers of buddha-fields. Enlight- 
ening beings do not aspire to enlightenment to penetrate the ocean of 
faculties of one sentient being, nor to penetrate the oceans of faculties of 
even as many sentient beings as atoms in untold, inexpressible numbers of 
buddha-fields. Enlightening beings do not aspire to enlightenment to enter 
into the succession of ages in one world, nor to enter into the succession of 
ages in even as many worlds as atoms in untold, inexpressible numbers of 
buddha-fields. Enlightening beings do not aspire to enlightenment to com- 
prehend the continuity of actions and habits of the sentient beings in one 
world, nor to comprehend the continuity of actions and habits of the sen- 
tient beings even in as many worlds as atoms in untold, inexpressible 
numbers of buddha-fields. Enlightening beings do not aspire to enlighten- 
ment to comprehend the ocean of afflictions of sentient beings in one world, 
nor to comprehend the oceans of afflictions of the sentient beings even in as 
many worlds as atoms in untold, inexpressible numbers of buddha-fields. 
Enlightening beings do not aspire to enlightenment to comprehend the 
ocean of all actions of the beings in one world, nor even to comprehend the 
oceans of all actions of beings in as many worlds as atoms in untold, inex- 
pressible numbers of buddha-fields. Enlightening beings do not aspire to 
enlightenment to comprehend the ocean of all modes of behavior of all 



Entry into the Realm of Reality 


1213 


beings in one world, nor even to comprehend the ocean of all modes of 
behavior of all beings in as many worlds as atoms in untold, inexpressible 
numbers of buddha-fields. Rather, enlightening beings aspire to enlighten- 
ment to lead all sentient beings without exception to full development — 
they wish to propitiate and honor and attend all buddhas, to propitiate and 
honor and attend the successions of buddhas in all worlds; they are deter- 
mined to purify all buddha-lands; they strive to hold the teachings of all 
buddhas; they are zealously devoted to following the variety of vows which 
are the points of departure of all buddhas; they are determined to enter into 
the arrays of all buddha-lands; they wish to enter the oceans of assemblies of 
all buddhas; they seek to go deeply into the ocean of mind of all sentient 
beings; they wish to know the spheres of faculties of all sentient beings; they 
aspire to penetrate the ocean of faculties of all sentient beings; they wish to 
enter into the succession of ages in all worlds; they are inspired with courage 
to cut off the continuity of afflictions and habit energies of all sentient 
beings; their sun of knowledge rises to evaporate the ocean of afflictions 
caused by actions of all sentient beings; their light of wisdom becomes mani- 
fest to know the ways of behavior of all sentient beings; their cloud of great 
compassion gathers to extinguish the mass of fire of suffering of all sentient 
beings. 

“To put it briefly, there are ten hundred thousand incalculable numbers of 
such aspects of the conduct of the practice of enlightening beings, which are 
to be accomplished by an enlightening being. Furthermore, the practice of 
enlightening beings enters into all things, for the attainment of knowledge; 
the practice of enlightening beings enters into all lands, to thoroughly pur- 
ify them. Because of this vow of mine, when the purification of the realm of 
desire is finished, my commitments will be finished; when the purification 
of the world is finished, my commitments will be finished; when all sen- 
tient beings’ propensities to continue afflictive habits are ended, my 
commitments will be ended.” 

Sudhana said, “What is the name of this liberation?” 

Asha said, “This liberation is called ‘characterized by sorrowless well-bei- 
ng.’ I know this enlightening liberation, but how can I know the practice, 
tell of the virtues, convey the inconceivable enlightening skills, or show the 
infinite varieties of enlightening vows of the enlightening beings who have 
oceanic minds because of seeking all the buddha-teachings, who are like the 
polar mountain because of steadfast will, who are like the medicine ‘good to 
see’ because they free all sentient beings from the sicknesses of afflictions, 
who are like the sun because they eliminate the darkness of ignorance of all 
sentient beings, whose mindsare like the earth because they are a refuge for 
all sentient beings, who are like air because they benefit all sentient beings, 
who are lamps producing the light of knowledge for all sentient beings, 
who are like clouds raining truth with a quiet sound, who are like the moon 
because they radiate a web of light beams of virtue, who are like gods 
because they protect all sentient beings? 

“Go south — there is a district in Samudravetalya called Nalayur where a 



1214 


The Flower Ornament Scripture 


seer named Bhishmottaranirghosha lives. Go ask him, and he will instruct 
you in the practice of enlightening beings.” 

Then Sudhana left Asha, after paying his respects, reflecting on the 
extreme rarity of enlightening beings, on how hard it is to get on good terms 
with spiritual benefactors, on how very difficult it is to get to meet people of 
truth, on how hard it is to attain the faculties of enlightening beings, how 
hard it is to attain the purity of intent of enlightening beings, how hard it is 
to find colleagues, how hard it is to focus the mind accurately on enlighten- 
ment, how hard it is to apply the teachings leading to the state of freedom 
from distress, how hard it is to find ways to develop invincible goodness of 
mind, and how hard it is to get to sec ways to quickly develop omniscience. 

Bh ish mottaran irghosha 

Then Sudhana, his mind on the instruction of the enlightening being, his 
mind on the purification of the conduct of enlightening beings, his mind 
developing the power of virtue of enlightening beings, his mind lit by the 
energy of the vision of Buddha, with mental energy arising from receiving a 
treasury of teaching, his mental energy increased by tbe undertaking of 
great vows, all things apparent to his mind, his mind aware of the intrinsic 
essence of things, his mind free from all obstructions, his mind viewing the 
reality realm without obscurity, his pure will indestructible, his mind invul- 
nerable and immune to tbe power of all demons, gradually made his ivay to 
Nalayur and sought out the seer Bhishmottaranirghosha. 

At that time Bhishmottaranirghosha was sojourning in a retreat, a pleas- 
ant place with countless diverse trees and plants, shaded by the leaves of 
various trees, with flowering trees perpetually blooming in various colors 
and fruit trees perpetually bearing, the ground made of the finest jewel- 
fruits from various jewel trees, well distributed with great sandalwood trees, 
graced with fragrance constantly coming from pleasant aloeswood trees, 
adorned with trumpet-flower trees distributed in the four directions, with 
beautifully formed fig trees, with perpetually ripe fruits raining from rose 
apple trees, beautified by fresh water lilies and lotus blossoms. 

Sudhana saw the seer Bhishmottaranirghosha wearing matted hair, sit- 
ting on a seat of bark, rags, fragrant grass, and antelope skin on a layer of 
straw in a but built at the foot of a sandalwood tree, surrounded by ten thou- 
sand seers. Seeing Bhishmottaranirghosha, Sudhana went up to him, and 
thinking he had found a true spiritual benefactor, looking upon spiritual 
benefactors as the door to omniscience because they guide one on the true 
path, looking upon omniscience as coming from the teaching of spiritual 
benefactors because they lead to the stage of all-knowledge, looking upon 
omniscience as coming from the guidance of spiritual benefactors because 
they lead to the jewel land of the knowledge of the ten powers, looking 
upon omniscience as illumined by the torch of spiritual benefactors because 
they produce the light of knowledge of the ten powers, looking upon spiri- 
tual benefactors as tbe path to omniscience leading unbroken to the city of 



Entry into the Realm of Reality 


1215 


omniscience, looking upon spiritual benefactors as lamps on the way to 
omniscience because they show the level and the uneven, looking upon spir- 
itual benefactors as a bridge to omniscience because tbe peril of falling is 
eliminated, looking upon spiritual benefactors as parasols of omniscience 
because they produce coolness by the power of great love, looking upon 
spiritual benefactors as streams of omniscience because they give rise to great 
compassion, looking upon the satisfaction of the vision of omniscience as 
coming from spiritual benefactors because they illumine the principle of the 
inherent nature of phenomena, Sudhana paid his respects to the seer and 
said, “ Noble one, I have set my mind on supreme perfect enlightenment, but 
I do not know how an enlightening being is to learn and carry out the prac- 
tice of enlightening beings. I have heard you give enlightening beings 
instruction; please tell me how an enlightening being is to learn and carry 
out the practice of enlightening beings.” 

The seer Bhishmottaranirghosha looked at the ten thousand people sur- 
rounding him and said, “This youth has set his mind on supreme perfect 
enlightenment and has invited all sentient beings to fearlessness. He is aim- 
ing for the welfare and happiness of all beings; he is facing the ocean of 
knowledge; he wants to spread the clouds of teaching of all buddhas; he 
wants to plunge into the ocean of all principles of the Teaching; he wants to 
live by the light of knowledge; he wants to bring tbe cloud of great compas- 
sion near; he wants to cause the rain of the great Teaching to shower; he 
wants to have the moon of great knowledge rise in the world and extinguish 
the burning of all afflictions; he wants to develop the roots of goodness of all 
sentient beings.” 

Then those ten thousand people scattered beautiful fragrant flowers over 
Sudhana, bowed to him, and circled him in respect, and said, “This person 
will be a savior; be will extinguish all the hellish torments of all beings, he 
will stop all brutish ways, he will get rid of the ways of the underworld, he 
will shut the door of all conditions inopportune for enlightenment, he will 
evaporate the ocean of craving, he will sever the bonds of craving, he will 
remove the mass of suffering, he will dispel the darkness of ignorance, he 
will surround the world with mountains of virtue, he will reveal the mine of 
jewels of knowledge, he will cause the sun of knowledge to rise, he will clar- 
ify the eye of truth, he will show what is good and bad in the world.” 

Then the seer Bhishmottaranirghosha said to those people, “Whoever 
aspires to supreme perfect enlightenment promotes the happiness of all sen- 
tient beings, carrying out the practice of enlightening beings, and will 
eventually attain omniscience. This youth has set his heart on supreme per- 
fect enlightenment; he will fulfill the stage of complete buddhahood.” 
Then the seer said to Sudhana, “I have attained an enlightening liberation 
called ‘unsurpassed banner.’” 

Sudhana said, “What is the scope of this liberation?” 

Bhishmottaranirghosha stretched forth his right hand and rubbed 
Sudhana’s head, then took Sudhana by the right hand. At that moment 
Sudhana saw in the ten directions as many buddha-lands as atoms in ten hun- 



1216 


The Flower Ornament Scripture 


dred thousand buddha-lands, and in them he perceived himself at the feet of 
as many huddhas as atoms in ten hundred thousand buddha-lands. He also 
saw the innumerable features in the pure adornments of those buddha-lands, 
and he saw the various arrays of the oceans of audiences surrounding the 
buddhas therein. He also saw the radiant mass of the marks and 
embellishments of the huddhas’ bodies in the midst of the congregations. 
He also heard teaching from the huddhas without missing a single word, 
and he remembered the cycles of teachings of those buddhas in order with- 
out confusion, and he received the rain of those clouds of teaching as they 
showered on beings of various mentalities. He also entered the oceans of past 
vows of those buddhas, purified by zealous application of various kinds. He 
also entered oceans of past attainments of the buddhas, purified by oceans of 
various vows. He also saw the forms of buddhas manifested so as to please all 
sentient beings according to their mentalities. He also saw the nets of light 
rays of the buddhas, their various cool, pure halos. He also entered into those 
huddhas’ powers by following the light of unobstructed knowledge. He 
seemed to he with one buddha for a day and a night, with another for seven 
days and nights, another for a fortnight, another for a month, another for a 
year, another for a century, another for a millennium, another for a hundred 
millennia, another for a million years, another for a hundred million years, 
another for a billion years, another for a hundred billion years, another for a 
trillion years, another for half an eon, another for an eon, another for a hun- 
dred eons, another for a thousand eons, another for a hundred thousand 
eons, another for a million eons, another for a hundred million eons, 
another for a billion eons, another for a hundred billion eons, another for a 
trillion cons, up to untold, inexpressible numbers of eons, or as many eons as 
atoms in the continent, or as many eons as atoms in untold buddha-lands. 
Thus did he perceive himself with the buddhas, illumined by the light of 
knowledge of the liberation “unsurpassed banner,” imbued with the light of 
the concentration filled with sunlike radiance, reaching absorption in liber- 
ation of endless knowledge, imbued with the light of the mystic 
formulation of the structure of the universe, his mind illumined by the mys- 
tic formulation of the indestructible sphere, abiding in absorption in the 
realm of well-ordered bodies of knowledge, intent on the state of transcend- 
ent wisdom of the path of adornment of all planes, illumined by the light of 
concentration on the sphere containing the space of the enlightened, his 
mind illuminated by concentration on the circumference of the wheel of 
teaching of all buddhas, imbued with the light of absorption in the inex- 
haustible sphere of jewels of knowledge of past, present, and future. 

Then the seer let go of Sudhana, who found himself once again standing 
before the seer Bhishmottaranirghosha. The seer said, “Do you remem- 
ber?” Sudhana said, “I remember, noble one, by the empowerment of the 
spiritual benefactor.” 

Bhishmottaranirghosha said, “I know this enlightening liberation known 
as the unsurpassed invincible banner, but how can I know the practice, or tell 
the virtues, or accurately express the excellence of vows, or know the struc- 



Entry into the Realm of Reality 


1217 


ture of the lands, or plunge into the sphere of knowledge, or enter into the 
realm of concentration, or attain the mystic powers, or attain to the freedom 
of liberation, or take up the various physical manifestations, or reveal the 
purity of voice, or show the light of knowledge of the enlightening beings 
who have attained absorption in the mystic knowledge supreme among all 
creatures, who are masters of all wheels of time, who are skilled in achieve- 
ment of the knowledge of the characteristics of buddhas, who are supernal 
manifestations of the incarnation of the buddhas, who have comprehended 
the knowledge of all objects of past, present, and future as of one characteris- 
tic, whose bodies are distributed throughout all worlds, who are 
embodiments of knowledge in which all realms of reality arc revealed, who 
appear to all sentient beings according to their inclinations, who benefit sen- 
tient beings according to their ways of thought and action, who glow with a 
brightness that illumines everywhere, who have purified the sphere of pure, 
vast, radiant knowledge? 

“Go south to a land called Ishana, where there lives a priest named 
Jayoshmayatana. Go ask him how an enlightening being is to learn and 
apply the practice of enlightening beings.” 

Then Sudhana, pleased, uplifted, transported, overjoyed, happy, paid 
respects to the seer Bhishmottaranirghosha and departed, looking back at 
him again and again. 

Jayoshmayatana 

Then, illumined by the light of knowledge of the enlightening liberation 
“unsurpassed banner,” directly witnessing the inconceivable miracles of the 
realm of buddhas, endowed with mystic knowledge directly aware of the 
inconceivable liberation of enlightening beings, his mind illumined by the 
inconceivable knowledge of concentration of enlightening beings, imbued 
with the light of knowledge of concentration comprehending all times at 
once, illumined by the realm of concentration comprehending that all is in 
perception, havingattained the light of the highest knowledge in all worlds, 
approaching the state whose scope reaches everywhere in past, present, and 
future, intent on the knowledge showing nondual equality in differentia- 
tion, with the light of knowledge extending to all objects, with skillfulness 
rich in zeal for the purification of tolerance in the face of people’s beliefs, 
having attained the light of certain knowledge of acceptance of things in 
terms of their inherent nature, his mind constantly involved in enlightening 
beings’ practice of mystic knowledge reaching everywhere, which is medi- 
tation on inherent nature, his mind progressing rapidly and irreversibly 
toward omniscience, illumined by the lightning of knowledge ot the ten 
powers, his mind tirelessly seeking the sound of the reality realm, deter- 
mined to enter the realm of omniscience, intent on accomplishing the 
infinite array of practices of enlightening beings and purifying the infinite 
sphere of great vows of enlightening beings, his mind directed toward end- 
lessly ongoing knowledge of the infinite network of all worlds, his mind not 



1218 


The Flower Ornament Scripture 


shrinking from guiding infinite beings to complete development, behold- 
ing the infinite sphere of practice of enlightening beings, seeing the variety 
of conditions in infinite worlds, seeing the variety of differentiations of infi- 
nite worlds, seeing infinite worlds within microcosms and macrocosms, 
seeing the variety of the webs of perceptions and conceptions on which infi- 
nite worlds are based, seeing the variety of conventional terminology in 
infinite worlds, seeing the variety of interests of infinite beings, seeing the 
variety of differentiations of infinite beings, seeing the following of devel- 
opmental teachings of infinite beings, seeing the variety in perceptions of 
place and time of infinite beings, Sudhana, his attention on spiritual bene- 
factors, gradually made his way to the priest Jayoshmayatana in the land of 
Ishana. 

At that time the priest was practicing an ascetic exercise of enduring fierce 
heat, with his mind on omniscience; on four sides were huge bonfires like 
mountains ablaze. Rising above appeared a great mountain precipice, a 
razor-edge path. 

Sudhana went up, paid his respects to the priest, and said, “Noble one, I 
have set my mind on supreme perfect enlightenment, but I do not know 
how an enlightening being is to learn and carry out the practice of enlight- 
ening beings. I hear you give enlightening beings instruction; please tell me 
how to learn and carry out the practice of enlightening beings.” 

The priest said, “Climb this razor-edge-path mountain and jump from 
there into the fire — thus will your enlightening practice be purified.” 

At that point Sudhana thought, “It is hard to avoid the situations that are 
inopportune for enlightenment; it is hard to get to be human; it is hard to 
remove error and doubt about the right opportunity; it is hard to find a bud- 
dha in the world; it is hard to have all one’s faculties in order; it is hard to get 
to hear the truth; it is hard to meet people of truth; it is hard to find genuine 
spiritual benefactors; it is hard to get genuine guidance and instruction; it is 
hard to live right in the human world; it is hard to carry out truth in all 
respects. Might this not be a demon, or someone possessed by a demon, or a 
cohort of the devil, or an imitation spiritual teacher, or a false enlightening 
being, who has undertaken to impede my roots of goodness, who is out to 
destroy my life? Docs he not want to prevent me from reaching omnis- 
cience? Does he not want to lead me on a wrong path? Does he not want to 
prevent me from attaining buddhahood?” 

While he was involved in these thoughts, ten thousand Brahma gods 
appeared in the sky and said to him, “Do not get fixed on such thoughts. 
This sage has attained the light of the concentration of adamantine flame. 
He has unrelenting energy and has begun the great undertaking of salvation. 
He has set out to end the emotional attachments of all sentient beings. He is 
striving to dissolve the webs of all views. He is determined to burn up the 
deadwood of all afflictions and their actions. He is working to shed light in 
the wilderness of all kinds of knowledge that is not conducive to enlighten- 
ment. He is resolved upon eliminating all beings’ fears of old age and death. 
He is intent on dispersing the darkness of past, present, and future. He has 



Entry into the Realm oj Reality 


1219 


undertaken to shine beams of light of all truths. As he mortifies himself with 
four fires under the blazing sun, even the Brahma gods, who think them- 
selves creators and lords and supreme beings, and are engrossed in various 
views, do not take pleasure in their own states because of the light given off 
by this priest’s peerless practice of heat austerity. Not enjoying the pleasure 
of meditation, they come to the priest, and he overwhelms them by mystic 
power, and through fierce austerity teaches them to get rid of all their views 
and destroy all pride and arrogance. He also teaches them so that they may 
suffuse all worlds with great love and compassion, make their will for 
enlightenment firm, enlarge their determination for enlightenment, turn to 
the vision of all buddhas, fully receive the voice of the buddhas, and hear the 
voice of buddhas everywhere without resistance or obstruction.” 

Ten thousand demons also stood in the sky, showered celestial jewels, 
and said, “The light emitted from the flames used by this priest in his 
heat mortification obscures our abodes, our ornaments, and our para- 
phernalia. Terrified, we and our cohorts go to the priest, who teaches in 
such a way that, coming to ourselves and getting back our right minds, 
we aspire to enlightenment and become irreversible on the way to 
supreme perfect enlightenment.” 

Also, ten thousand controlling gods, scattering celestial flowers, said, 
“While he is mortifying himself with four fires under the fiery sun, we find 
no pleasure in our own abodes. We and our cohorts go to him, and he 
teaches us so that we attain control of our own minds, control of afflictions, 
ability to be born in any state we wish, power to clear away obstructions 
caused by action, mastery of all concentrations, control of paraphernalia to 
purify our arrangements, and control conforming to our wishes.” 

Ten thousand gods of pleasant emanations also stood in the sky, presented 
sweet sounds of celestial music and song, and said, “The fire of the priest is 
producing such light that our palaces are glowing, being purified and 
becoming more radiant, and so are the decorations and nymphs here. We 
and our cohorts of godlings and nymphs no longer find pleasure in desires, 
and we do not enjoy sensual pleasures. Our minds and bodies cooled, we go 
to the priest, who teaches us so that our minds will be purified, so that our 
minds will be radiant, so our minds will be good, so our minds will be malle- 
able, so we will become joyful, so we may purify the realization of the 
knowledge of the ten powers, so we may grow in enthusiasm for the great 
Teaching, so we may purify our bodies and produce measureless buddha- 
bodies, so we may purify our voices and attain the voice of Buddha, so we 
may purify our minds and attain omniscience.” 

Ten thousand gods of the heaven of satisfaction, along with their compa- 
nies of celestial boys and girls, also stood in the sky, showered all kinds of 
fragrant powders, paying honor and respect, and said, “While he mortifies 
himself with fire there is no pleasure in our abodes. Being freed from attach- 
ment, we go to the priest and he teaches us so that we will be indifferent to 
all objects of sense, so that we will be perfectly and completely satisfied in 
mind, so that we will produce roots of goodness, so that we will aspire to 



1220 The Flower Ornament Scripture 

enlightenment, and so that we will eventually fulfill all qualities of 
Buddhas.” 

Ten thousand gods of the heaven of timely portion, along with their 
celestial sons and daughters, showered a rain of flowers and said, “While this 
priest is mortifying himself with fire, we have no pleasure in our celestial 
song. Freed from attachment, we go to the priest and he teaches us so that 
we will become detached from all sensuality and eventually attain all quali- 
ties of buddhahood.” 

Ten hundred thousand celestial beings of the thirty-three-fold heavens, 
each with thirty-two siblings, along with their celestial sons and daughters, 
showered rain from clouds of celestial cloths, jewels, ornaments, and flow- 
ers, then said, “While this priest is mortifying himself with fire, we have no 
pleasure in our palaces, parks, and groves, or in such enjoyments as music, 
dance, and song. Freed from attachment, we go to the priest, and he teaches 
us to remove all sensuality. Fie tells us this is all impermanent, unstable, 
bound to perish. He teaches us to thoroughly cut off all arrogance and 
heedlessness, to increase our desire for supreme enlightenment. Further- 
more, at the sight of this priest, these peaks of the polar mountain quake. 
Terrified, we commit ourselves to reach omniscience, that we may be firm 
in our aspiration for omniscience.” 

Also, ten thousand rain spirits in the sky showered rain from clouds of 
celestial sandalwood, along with the sweet sounds of the songs of nymphs, 
producing clouds of celestial fragrance, and said, “The light emitted from 
this priest’s fires, illumining the abodes of all the water spirits, removes fears 
of the hot rain of sand. It also extinguishes anger, and the water spirits 
become cool and clear in mind. Then, once our minds are clear, the priest 
teaches us to reject our low state as dragons and to stop all obstructive 
actions. Having taught us to overcome evil, he inspires us to supreme perfect 
enlightenment and leads us to omniscience.” 

Also, ten thousand spirit chiefs, standing in the sky, honored the priest 
Jayoshmayatana and the youth Sudhana with various offerings, then said, 
“Son, as this priest mortifies himself with fire, goodwill toward human 
beings is born in our minds, and all spirits, goblins, and demons also become 
benevolent. Benevolent, now harmless, they come to us; overcome by the 
dominant power of goodwill, we find no pleasure in our various estates. We 
all go with our respective companions to the priest; he radiates light from his 
body, which shines on us and fills our bodies with bliss. Our bodies and 
minds blissful, he teaches us in such a way that many spirits, goblins, 
demons, and ghosts arc inspired to seek enlightenment.” 

Ten thousand chief celestial musicians also stood in the sky and said, 
“While we are in our abodes too, our abodes are illumined by the light of the 
priest’s fires; touched by that light, we are filled with inconceivable bliss and 
we go to the priest, who then teaches us in such a way that we become irre- 
versible in progress toward supreme perfect enlightenment.” 

Ten thousand titan kings rose from the ocean, knelt on their right knees, 
joined their palms in salutation, and said, “As this priest mortifies himself by 



Entry into the Realm oj Reality 


1221 


fire, all our titan worlds, including the oceans, mountains, and land spheres, 
quake: we are all thereby divested of arrogance, heedlessness, and conceit; 
overwhelmed by the heat of his religious practice, we go to him, and he 
teaches us so that we may do away with all deceitfulness and guile, enter into 
acceptance of the profound truth, abide in the state of imperturbability, and 
perfect the knowledge of the ten powers.” 

Also ten thousand bird kings, assuming splendid human forms, said, 
“Son, the light from the flames of the priest’s fires, shining on our abodes, 
causes them to quake. Frightened and agitated, we go to him, and by teach- 
ing us he exhorts us to great benevolence and compassion, he urges us to 
plunge into the ocean of mundane life to serve sentient beings sunk in the 
mud oi desire, he urges us to purify our will for enlightenment, he exhorts 
us to keenness of wisdom and skill in means, and gets us to work at guiding 
sentient beings according to their maturity.” 

Ten thousand centaur kings also stood in the sky and said, “As this priest 
mortifies himself by fire, the voice of Buddha comes forth from the rows 
of palms, the trees hung with nets of bells, strings of jewels, garlands, and 
musical instruments, and the houses and furniture with all kinds of musical 
instruments and jewelry in our abodes as they are blown by the wind; the 
voice of the Teaching, the voice of the host of nonregressing enlightening 
beings, and the voice of the vows on which enlightening beings act also 
emerge, saying that in such-and-such a world the enlightening being 
so-and-so is vowing to attain enlightenment, in such-and-such a world the 
enlightening being so-and-so is giving up that which is difficult to give up, 
in such-and-such a world the enlightening being so-and-so is purifying the 
sphere of universally aware knowledge, in such-and-such a world the 
enlightening being so-and-so is going to the summit of enlightenment, in 
such-and-such a world the enlightening being so-and-so has conquered 
the demon hordes and is becoming supremely and perfectly enlightened, 
in such-and-such a world the buddha so-and-so is turning the wheel of the 
teaching, in such-and-such a world the buddha so-and-so has finished all 
the tasks of buddhas and is passing away into absolute nirvana. There may 
be an end to the particles of every tree and plant, limb and leaf, on this con- 
tinent, but there is no end to those names of the buddhas and the vows of 
enlightening beings, the lofty points of departure of the conduct of 
enlightening beings, which are heard to sound from the rows of palms and 
all the musical instruments, jewelry, houses, and furniture in our abodes as 
they are blown by the wind, producing the voices of Buddha, the Teach- 
ing, and enlightenment. Ecstaticallyjoyful at the sound of the names of the 
buddhas and the community of enlightening beings and the vows and 
practices they proceed upon, we go to the priest, and he teaches us so that 
we and the many beings around us become irreversible in progress toward 
supreme perfect enlightenment.” 

Innumerable gods of the realm of desire with magnificent appearances 
also stood in the sky, presented mental offerings, and said, “As this priest 
mortifies himself with heat, his bonfires give off such light that it illumines 



1222 


The Flower Ornament Scripture 


all the hells all the way to the uninterrupted hell, and the pains of all the 
creatures in hell cease. He also is visible to us by the same light. We above 
him, our minds clarified, have been born in the heavens of the realm of 
desire we wished for. Grateful to him, never tired of seeing him, we give up 
all sensuality and go to him, and he teaches us in sui h a way that innumera- 
ble sentient beings resolve to realize enlightenment.” 

Then Sudhana, pleased, enraptured, transported, overjoyed, happy, hav- 
ing heard this teaching, considered the priest Jayoshmayatana to be a true 
spiritual benefactor, and prostrated himself at the priest’s feet and said, “I 
confess my error, noble one, in not recognizing you as a spiritual benefac- 
tor.” Thereupon the priest spoke a verse to Sudhana: 

An enlightening being who follows instructions 

Has no doubts, his mind at one with the teachers. 

All benefits will be his, and they will be auspicious; 

Sure of buddha-knowledge too, he awakens at the foot of the enlight- 
enment tree. 

Then Sudhana climbed the path up the cliff of the mountain, a mass of 
razor edges, and threw himself into the fire. As he was falling he attained an 
enlightening concentration called “well established.” On contact with the 
fire he attained an enlightening concentration called “mystic knowledge of 
the bliss of tranquillity.” He said, “How wonderful is the pleasant feeling of 
this fire and this razor-edge mountain.” 

The priest said, “I have attained the enlightening liberation in which one 
is not overcome. I know this liberation, but how can I know the practice or 
tell the virtues of the enlightening beings whose resolve is like rays of fiery 
energy, determined to end all beings’ afflictions and views, who are eminent 
leaders who never turn back, whose hearts are never exhausted or overcome, 
whose minds arc never depressed, whose spirits never cringe or cower, 
whose resolve is adamant, who are never dejected in carrying out their great 
undertakings, who never slacken in their efforts, who are like whirlwinds, 
who work for the benefit of all beings, whose vigor never recedes? 

“Go south, to a city called Simhavijurmbhita, where there lives a girl named 
Maitrayani, daughter of the rajah Simhaketu; go ask her how an enlightening 
being is to learn and carry out the practice of enlightening beings.” 

Then Sudhana paid his respects and left the priest Jayoshmayatana. 

Maitrayani 

Then, with inconceivable respect for spiritual benefactors, the great zeal 
purified, ready for the Great Vehicle, seeking enlightened knowledge, 
absorbed in the way to enlightenment, seeking association with spiritual 
friends, dwelling in the sphere of the Teaching, approaching unhindered 
knowledge, certain of the supreme truth, intent on ultimate knowledge, 
realizing that past, present, and future are ultimately one instant, aware of 



Entry into the Realm of Reality 


1223 


ultimate nonduality like space, sure of the ultimacy of nonduality, dwelling 
in the ultimate nondifferentiation of the reality realm, devoted to discipline 
whose goal is freedom from obstruction, intent on ultimate harmony in 
action, dwelling on the ultimate nondiffcrcnce of those who realize 
Thusness, intent on the knowledge to tear apart the net of conceptions of all 
sentient beings, free from attachment to any land, his mind not attached to 
the congregations of the buddhas or to the purities of the buddha-lands, per- 
ceiving all sentient beings as void of self or inherent identity, realizing that 
all sounds are like echoes and eminently aware that all forms are like reflec- 
tions, Sudhana gradually made his way to the city Simhavijurmbhita, 
looking for the girl Maitrayani. 

He was told, “The girl Maitrayani, daughter of the rajah Simhaketu, with 
a retinue of five hundred girls, is up on the roof of a palace of radiant jewels, 
sitting on a scat set on sandalwood legs and draped with nets of strings of 
jewels and arrayed with celestial cloth, expounding spiritual teaching.” 

Hearing this, Sudhana entered the city, went to the house of the rajah, and 
stood at the outer foyer, desirous of seeing the girl Maitrayani. There he saw 
hundreds of thousands of people going in. He asked them where they were 
going and why they had come, and they told him they were going to 
Maitrayani to hear the Teaching. He thought to himself, “No one is pre- 
vented from going in.” So he went in. 

Having gone in, he saw the palace of radiant jewels set on a crystal base, 
with pillars of lapis lazuli and walls of diamond, ornamented with a hundred 
thousand projections of gold, furnished with countless jewel mirrors, 
arrayed with world-illumining jewels, spread with countless jewel nets, 
graced with inconceivable arrays of beautiful sounds from a hundred thou- 
sand golden bells shaken by the breeze. He also saw the girl Maitrayani, with 
dark eyes, black hair, and golden skin. Sudhana paid his respects to her and 
said, “Noble one, I have set my mind on supreme perf ect enlightenment, but 
I do not know how an enlightening being is to learn and carry out the prac- 
tice of enlightening beings.” 

She said, “Look at the adornments of my palace.” 

Looking all around, in each wall, each pillar, each mirror, each figure, 
each formation, each jewel, each golden bell, each jewel tree, each girl’s 
body, each jewel necklace, he saw reflected images of the buddhas in the cos- 
mos, with their first inspirations, spheres of practice and vows, 
manifestations of emergence in the world, mystical transformation on 
attainment of enlightenment, turnings of the wheel of teaching, and dis- 
plays of ultimate extinction. This he saw in each and every object. Just as the 
sun, moon, and stars in the sky are seen reflected in a clear, limpid pool of 
water, so did all the buddhas of the cosmos appear reflected in each object of 
the luminous jewel palace, this as a result of the girl Maitrayani’s past roots 
of goodness. 

Having viewed this, holding in mind the features of this supernal array of 
visions of Buddhas, Sudhana joined his hands in a gesture of respect and 
turned his attention to Maitrayani’s words. She said, “I have attained the 



1224 


The Flower Ornament Scripture 


means of access to perfect wisdom from the arrangement of the totality. I 
sought this from buddhas as numerous as grains of sand in thirty-six Ganges 
Rivers, and those buddhas introduced me to the means of access to perfect 
wisdom by way of the arrangement of the totality through various ways of 
entry into it, each different.” 

Sudhana said, “What is the sphere of this means of access to perfect wis- 
dom by way of the arrangement of the totality?” 

She said, “Focusing my attention on this means of access to perfect wis- 
dom by way of the arrangement of the totality, meditating on it, following 
it, pondering it, contemplating it, making it familiar, keeping it in mind, 
putting it in order, putting it into effect, perfecting it, thoroughly examin- 
ing it, I developed a mental control called ‘facing in all directions,’ in the 
sphere of which mental control incalculable tens of hundreds of thousands 
of media of the Teaching operate, assemble, become visible, become accessi- 
ble, and develop — for example, the medium of buddha-lands, the medium 
of buddhas, the medium of doctrines, the medium of all beings, the medium 
of the past, the medium of the future, the medium of the present, the 
medium of the limit of duration, the medium of virtue, the medium of pro- 
visions of virtue, the medium of knowledge, the medium of provisions of 
knowledge, the medium of vows, the medium of differentiation of vows, 
the medium of practices, the medium of purification of practices, the 
medium of accumulation of practices, the medium of fulfillment of prac- 
tices, the medium of actions, the medium of harmony of actions, the 
medium of streams of actions, the medium of performance of actions, the 
medium of fields of actions, the medium of rejection of evil actions, the 
medium of undertaking of proper actions, the medium of control of actions, 
the medium of morality, the medium of guidance to right ethics, the 
medium of concentration, the medium of practice pursuant to concentra- 
tion, the medium of contemplation in concentration, the medium of spheres 
of concentration, the medium of emerging from concentration, the medium 
of mystic knowledge, the medium of the ocean of mind, the medium of 
ways of thought, the medium of clearing away entanglements of mind, the 
medium of illumining the obscure recesses of the mind, the medium of 
calming and clearing the pool of the mind, the medium of capacities of the 
mind, the medium of the actions of the mind, the medium of the occurrence 
of sentient beings’ afflictions, the medium of defiling habit energies, the 
medium of the acting out of afflictions, the medium of interests, the 
medium of the conduct of sentient beings, the medium of the variety of con- 
duct of sentient beings, the medium of the productions of the world, the 
medium of the inclinations of sentient beings, the medium of what is in the 
conceptions of sentient beings, the medium of places, the medium of the 
realms of phenomena, the medium of great compassion, the medium of 
great kindness, the medium of tranquillity, the medium of speech, the 
medium of reason, the medium of attainments, the medium of distinctions, 
the medium of unity, the medium of ultimate nonattachment, the medium 
of totality, the medium of the principles of buddhas, the medium of the 



Entry into the Realm oj Reality 


1225 


principles of enlightening beings, the medium of the principles of disciples, 
the medium of the principles of individual illuminates, the medium of 
worldly principles, the medium of principles of formation of worlds, the 
medium of principles of disintegration of worlds, the medium of principles 
of the existence of worlds, the medium of purification of worlds, the 
medium of defilement of worlds, the medium of worlds with purity amid 
defilement, the medium of worlds with defilement amid purity, the 
medium of wholly defiled worlds, the medium of wholly pure worlds, the 
medium of levelness of worlds, the medium of inverted worlds, the medium 
of upside-down worlds, the medium of entry into the network of the cos- 
mos in which everything is interrelated, the medium of revolving of worlds, 
the medium of being based on thoughts, the medium of the microcosmic 
found in the macrocosmic, the medium of the macrocosmic in the micro- 
cosmic, the medium of vision of buddhas, the medium of variety of 
embodiments of buddhas, the medium of variety of auras of buddhas, the 
medium of differences in the voices of buddhas, the medium of the produc- 
tion of the wheels of teaching of buddhas, the medium of the continuity of 
the wheels of teaching of buddhas, the medium of expressions of the wheels 
of teaching of buddhas, the mediumof the turning of the wheels ofteaching 
of buddhas, the medium of embodiments of buddhas, the medium of the 
audiences of buddhas, the medium of the differences in audiences of bud- 
dhas, the medium of entry into the oceans of audiences of buddhas, the 
medium of illumination of the powers of buddhas, the medium of concen- 
trations of buddhas, the medium of mystic emanations from the 
concentrations of buddhas, the medium of the states of buddhas, the 
medium of the magic powers of buddhas, the medium of the projected 
forms of buddhas, the medium of buddhas’ knowledge of what is on the 
minds of others, the medium of spiritual transformations of buddhas, the 
medium of abiding in the state of satisfaction, the medium of the works of 
buddhas up to the manifestation of ultimate extinction, the medium of 
works for the benefit of infinite beings, the medium of the profound doc- 
trine of emptiness, the medium of various doctrines, the medium of forms of 
the practices of enlightening beings, the medium of the forms of the pro- 
duction of the aspiration for enlightenment, the medium of the forms of 
provisions of the aspiration for enlightenment, the medium of the forms of 
vows, the medium of the forms of practices, the medium of the forms of 
mystic knowledge, the medium of the forms of emancipation, the medium 
of the forms of purification of mental control, the medium of the forms of 
purification of the sphere of knowledge, the mediumof the forms of purifi- 
cation of wisdom, the medium of the infinite forms of enlightenment, the 
medium of forms of purification of mindfulness. 

“I know this means of access to perfect wisdom which is the array of total 
mindfulness; how can I know the practice or tell the virtues of the enlight- 
ening beings whose minds are like space, whose intellects are broad as the 
cosmos, whose mental flow is based on accumulated virtue, who have 
attained transmundane understanding, who do not practice worldly ways. 



1226 


The Flower Ornament Scripture 


who have attained the eye of the light of knowledge without obscurity, who 
clearly discern all realms of reality, whose awareness is infinite as space, 
whose eyes are mindful of all objects, who are filled with the light of the 
state of nonobstruction, who are skilled in analyzing all doctrines, mean- 
ings, and statements, who are not overcome by any world, who conduct 
themselves well according to worldly standards and are irreproachable in 
any worldly state, who are intent on the well-being of all worlds, who are a 
refuge for all beings, who know the manners and courtesies of speech of all 
worlds, who can give the appearances of dress and habitation of all worlds as 
they wish, and who arc masters of all wheels of time? 

“Go south, to the land called Trinayana, where a monk named Sudarshana 
lives. Go ask him how an enlightening being is to learn and carry out the 
practice of enlightening beings.” 

Then Sudhana paid his respects to Maitrayani and left. 

Sudarshana 

Then, contemplating the profound discernment of enlightening beings’ 
knowledge, the profound attainment of the base of the reality realm, the 
profound knowledge of all subtleties, the profundity of the conceptuality of 
the world, the profundity of the base of nondoing, the profundity of the base 
of the mental stream, the profundity of the base of interdependent origina- 
tion, the profundity of the plane of truth in terms of inherent nature, the 
profundity of the plane of truth in terms of the conventions of sentient 
beings, the profundity of the ground of adornment of the cosmos, the pro- 
fundity of the plane of observation of the operation of the body, and the 
profundity of the ground of the world of action and thought, Sudhana made 
his way to the land of Trinayana. 

Looking for the monk Sudarshana in towns and cities, marketplaces and 
villages, in herding stations, in hermitages, in the provinces, in mountains, 
caves, and forests, he saw Sudarshana walking around in a certain woods, 
young and handsome, with the physical marks and embellishments of a 
great man, his gaze steady, mindful, of vast intelligence, intent on the sphere 
of insuperable knowledge, his mind free from all vacillation, vain imagina- 
tion, idle fancies, and false ideas, abiding in pure knowledge, aware of the 
vast range of enlightened knowledge, firmly resolved to guide all beings to 
full development, with a vast sphere of great compassion, aiming to bear the 
eye of the teachings of all buddhas, aiming to produce the light of knowl- 
edge in all sentient beings, ever-mindful of the way of the enlightened, 
treading it for the sake of all sentient beings, walking quietly and steadily, 
neither quickly nor slowly, dressed like the deities of the pure abodes, sur- 
rounded by all kinds of beings. 

Furthermore, in front of Sudarshana as he walked were deities of direction 
who caused the world to turn; footstep-following deities received his steps 
onjewel lotuses; fire deities with inexhaustible spheres of light dispelled the 
darkness; forest deities showered rain of flowering plants; earth deities, the 



Entry into the Realm oj Reality 


1227 


source of stability, revealed jewel mines; sky deities, their splendor illumin- 
ing everywhere, adorned the sky; glorious ocean deities scattered great 
jewels over him; polar mountain deities, full of purity, folded their hands in 
respectful salutation; wind deities of unobstructed power gave off a fragrant 
flowery breeze; springlike night deities prostrated their beautifully adorned 
bodies in respect; ever-awakening daylight deities hovered in the sky hold- 
ing banners of radiant jewels to produce light. 

Sudhana went up to the monk Sudarshana, paid his respects, and said, 
“Noble one, I have set out for supreme perfect enlightenment and seek the 
practice of enlightening beings. I have heard you give enlightening beings 
instruction, and I ask you to tell me how an enlightening being is to learn 
and carry out the practice of enlightening beings.” 

Sudarshana said, “I am young, and have only recently become a monk. 
At that, in one life I have performed religious practice in the company of as 
many buddhas as grains of sand in thirty-eight Ganges Rivers. With some I 
performed spiritual practice for a day and a night, with some for a week, 
with some for a fortnight, with some for a month, with some for a year, 
with some for a century, with some for a millennium, with some for a hun- 
dred millennia, with some for a million years, with some for a trillion 
years, with some for untold, inexpressible numbers of years, with some for 
an intermediate eon, with some for half an eon, with some for an eon, with 
some for as long as untold, inexpressible numbers of cons, and from all 
those buddhas I heard explanation of the Teaching and received instruc- 
tion. My vows were purified, my sphere of practice entering into the realm 
of realization was purified, the oceans of transcendent ways were fulfilled, 
I perceived their mystical transformations on attainment of enlighten- 
ment, I remembered their successive cycles of teaching without confusion, 
I realized the equality of their powers, and I preserved their instructions till 
the end of the right doctrine. 

“I also realized all those buddhas’ past vows for the purification of their 
buddha-lands, by the power of accomplishment of concentration on the 
sphere of vows. I also realized all those buddhas past enlightening practices 
for the purification of their own practice, by the power of attainment of con- 
centration entering into all practices. I realized all those buddhas’ 
purification of the transcendent ways, by the power of setting out on univer- 
sal ly good practice. 

“Furthermore, as I walk here, all realms flow toward me because of keenly 
observant knowledge being brought to the fore: all worlds flow away from 
me for the purification of passing over untold worlds in a single thought, by 
the power of accomplishment of great vows. In a single thought untold 
practical principles for sentient beings appear to me, for the fulfillment of 
the knowledge of the ten powers, by the power of carrying out the vows of 
practice of universally good enlightening beings. In a single thought the 
purities of visions of untold buddha-lands appear to me, so I may honor, 
attend, and serve as many buddhas as atoms in untold buddha-lands, by the 
power of carrying out the vow to serve former and future buddhas. In a sin- 



1228 


The Flower Ornament Scripture 


gle thought the teachings of untold buddhas occur to my mind, by the 
power of carrying out the vow to remember wheels of teaching accompa- 
nied by countless ways of proceeding with the teachings in action. In a 
single thought, untold oceans of enlightening practices appear to me, for the 
purification of all spheres of practice, by the power of carrying out the vow 
to fulfill the practices of enlightening beings, which are all interrelated. In a 
single thought, untold oceans of concentrations become manifest to me, for 
the purification of all spheres of concentration, by the power of carrying out 
the vow to comprehend all ways of concentration in one way of concentra- 
tion. In a single thought untold oceans of faculties appear to me, for 
adaptation to all faculties and times, by the power of carrying out the vow to 
attain the faculty of ultimate mindfulness. In a single thought, untold 
wheels of time are manifest to me, for conveying timely teachings, by the 
power of carrying out the endless vow to continue till the end of sentient 
beings. In a single thought, untold oceans of all pasts, presents, and futures 
appear to me, for the definition of past, present, and future in all worlds, by 
the power of carrying out the vow for illumination of comprehensive 
knowledge. 

“So I know the enlightening liberation ‘the lamp of knowledge which is 
never extinguished.’ How can I know the practice or tell the virtues of the 
enlightening beings with adamantine will, who are born in the families of 
all buddhas, who have undying life-roots, whose light of knowledge is 
never extinguished, who have indestructible bodies, whose magical forms 
are without end, who embody the principle of relativity, who appear to 
sentient beings according to their mentalities, whose bodies appear like 
those of all beings in color, form, and size, whose bodies are not harmed by 
fire, poisons, or weapons, whose beings are invulnerable as adamantine 
mountains, who vitiate the power of all demons and opponents, who shine 
like mountains of gold, whose bodies stand out among all beings, whose 
bodies are perceived by all beings, who are heard of everywhere, who are 
looked up to by all sentient beings, who are mines of the earth of all truths, 
who illumine all quarters, who are seen without opposition because they 
have destroyed the mountains of obstructions, who are seen as supreme 
heroes because they extirpate all roots of evil, who are a welcome sight 
because they are products of many virtues, who are like udumbara flowers 
because they very rarely appear? 

“South of here, in the land of Shramanamandala, is a city called Sumukha, 
where a boy named Indriyeshvara lives. Go ask him how an enlightening 
being is to learn and carry out the practice of enlightening beings.” 

Then, intent on purifying attainment of the valor of enlightening beings, 
his mind illumined by the light of the power of enlightening beings, with 
the invincible energy of enlightening beings in his heart, his mind girded 
with the armor of the steadfast vows of enlightening beings, the breadth of 
the firm basis of intent of enlightening beings on his mind, determined to 
maintain the multitude of practices of enlightening beings, never tiring of 
the ways of enlightening beings, resolved to attain all qualities of enlighten- 



Entry into the Realm oj Reality 


1229 


ing beings, desiring to offer himself as a charioteer for all beings, desiring to 
bring all beings across the wasteland of the mundane whirl, never tiring of 
seeing, listening to, and attending spiritual benefactors, with immeasurable 
respect for the Teaching, Sudhana paid his respects to the monk Sudarshana 
and left. 

Indriyeshvara 

Thinking about the instruction of Sudarshana, applying it, passing it on, 
investigating it, talking about it, revealing it, contemplating it, approaching 
it, following it, reflecting on the principle of his teaching, entering into it, 
bringing it near, analyzing it, explaining it, elucidating it, pondering it, 
Sudhana, surrounded by celestial beings, spirits, and cherubim, made his 
way to the city of Sumukha in the land ofShramanamandala, looking for the 
boy Indriyeshvara. 

Then, when Sudhana got to the city Sumukha, near a river junction, he 
saw Indriyeshvara, surrounded by ten thousand boys, playing in the sand. 
He went up to Indriyeshvara, paid his respects, and said, “Noble one, I 
have set my mind on supreme perfect enlightenment, but I do not know 
how an enlightening being is to learn and carry out the practice of 
enlightening beings.” 

Indriyeshvara said, “I have been taught writing and mathematics by 
Manjushri, and have been led into the door of knowledge encompassing 
higher knowledge of all practical arts. So I know all the various arts and 
crafts and sciences in the world dealing with writing, mathematics and sym- 
bols, physiology, rhetoric, physical and mental health, city planning, 
architecture and construction, mechanics and engineering, divination, agri- 
culture and commerce, conduct and manners, good and bad actions, good 
and bad principles, what makes for felicity and what for misery, what is nec- 
essary for the vehicles of buddhas, disciples, and individual illuminates, 
what is necessary for buddhahood, and behavior linking reason and action. I 
know all these sciences, and I also introduce and teach them to people, and 
get people to study and practice them, to master and develop them, using 
these as means to purify, refine, and broaden people. 

“I myself know enlightening beings’ method of reckoning, which goes 
like this: a hundred hundred thousand is a koti; a koti squared is an ayuta; an 
ayuta squared is a niyuta; a niyuta squared is a bimbara; a bimbara squared is a 
kinkara; a kinkara squared is an agara; an agara squared is a pravara; a pravara 
squared is a mapara; a mapara squared is a tapara; a tapara squared is a sima; a 
sima squared is a yama; a yama squared is a nema; a nema squared is an avaga; 
an avaga squared is a mrgava; a mrgava squared is a viraga; a viraga squared is 
a vigava; a vigava squared is a samkrama; a samkrama squared is a visara; a 
visara squared is a vibhaja; a vibhaja squared is a vijangha; a vijangha squared 
is a vishoda; a vishoda squared is a vivaha; a vivaha squared is a vibhakta; a 
vibhakta squared is a vikhata; a vikhata squared is an ilana; an ilana squared is 
an avana; an avana squared is a thavana; a thavana squared is a viparya; a 



1230 


The Flower Ornament Scripture 


viparya squared is a samaya; a samaya squared is a viturna; a viturna squared is 
a hetura; a hetura squared is a vicara; a vicara squared is a vyavasta; a vyavasta 
squared is an abhyudgata; an abhyudgata squared is a vishishta; a vishishta 
squared is a nilamba; a nilamba squared is a harita; a harita squared is a 
vikshoba; a vikshoba squared is a halita; a lialita squared is a hari; a hari 
squared is an aloka; an aloka squared is a drshvanta; a drshvanta squared is a 
hetuna; a hetuna squared is an ela; an ela squared is a dumela; a dumela 
squared is a kshemu; a kshemu squared is an eluda; an eluda squared is a 
bhaluda; a bhaluda squared is a samata; a samata squared is a visada; a visada 
squared is a pramatra; a pramatra squared is an amantra; an amantra squared 
is a bhramantra; a bhramantra squared is a gamantra; a gamantra squared is a 
namantra; a namantra squared is a nahimantra; a nahimantra squared is a 
vimantra; a vimantra squared is a paramantra; a paramantra squared is a 
shivamantra; a shivamantra squared is a delu; a delu squared is a velu; a velu 
squared is a gelu; a gelu squared is a khelu; a khelu squared is a nelu; a nelu 
squared is a blielu; a bhelu squared is a kelu; a kelu squared is a selu; a selu 
squared is a pelu; a pelu squared is a melu; a melu squared is a sarada; a sarada 
squared is a bherudu; a bherudu squared is a kheludu; a kheludu squared is a 
maludu; a maludu squared is a samalu; a samalu squared is an atliava; an 
athava squared is a kamala; a kamala squared is an agava; an agava squared is 
an ataru; an ataru squared is a helura; a helura squared is a mirahu; a mirahu 
squared is a carana; a carana squared is a dhana; a dhana squared is a pramada; 
a pramada squared is a nigama; a nigama squared is an upavarta; an upavarta 
squared is a nirdesha; a nirdesha squared is an akshaya; an akshaya squared is a 
sambhuta; a sambhuta squared is a mamama; a mamama squared is an avada; 
an avada squared is an utpala; an utpala squared is a padma; a padma squared 
is a sankhya; a sankhya squared is a gati; a gati squared is an upama; an upama 
squared is an aupamya; an aupamya squared is incalculable; an incalculable to 
the fourth power is measureless; a measureless to the fourth power is bound- 
less; a boundless to the fourth power is incomparable; an incomparable to the 
fourth power is uncountable; an uncountable to the fourth power is une- 
qualed; an unequaled to the fourth power is inconceivable; an inconceivable 
to the fourth power is immeasurable; an immeasureable to the fourth power 
is unspeakable; an unspeakable to the fourth power is unspeakably unspeaka- 
ble; and unspeakably unspeakable squared is untold.” 

He counted out the grains of sand in the miles-wide mass of sand before 
him, telling how many grains of sand there were, and how many unspeaka- 
ble numbers of grains of sand there were; then, having indicated this by 
these conventions of enumeration, he said, “This counting device serves 
enlightening beings for the succession of worlds; by this method of count- 
ing they count the multitudes of worlds in the ten directions. This method 
of counting serves enlightening beings in indicating the worlds in the ten 
directions in an orderly continuum. By this method of counting, enlighten- 
ing beings count the string of names of the worlds in the ten directions. As in 
the case of indications of the string of names of worlds, in the same way this 
method of counting serves enlightening beings in indicating the successions 



Entry into the Realm oj Reality 


1231 


of names of eons, buddhas, doctrines, sentient beings, actions, and indeed 
everything in the ten directions. 

“I know this light of knowledge of enlightening beings which is charac- 
terized by higher knowledge of all arts and sciences. How can I know the 
practice, tell of the virtues, indicate the range, show the sphere, describe the 
power, show the will, elucidate the preparation, explain the commitment, 
show the conduct, illumine the purity of transcendent ways, expound the 
purity of accomplishment, tell of the sphere of concentration, or approach 
the light of knowledge of the enlightening beings who know the number of 
all worlds, who know the number of all modes of spiritual practice, who 
know the number of pasts, presents, and futures, who know the number of 
all sentient beings, who know the number of all bodies of doctrine, who 
know the number of enlightenments of all buddhas, and who command the 
wheel of names of all the teachings?” 

“South of here is a city called Samudrapratishthana, where lives a lay dev- 
otee named Prabhuta. Go ask her how an enlightening being is to learn and 
carry out the practice of enlightening beings.” 

Having heard the words of the spiritual benefactor, Sudhana was 
thrilled and overjoyed; he paid his respects and took leave of 
Indriyeshvara, having obtained the treasure of will that is rare and most 
difficult to obtain, setting out to act benevolently toward all, freely able 
to perceive the succession of emergence of buddhas, intent on the wis- 
dom to clarify the sphere of the Teaching, intent on showing the various 
means of emancipation everywhere, aware of past, present, and future 
without confusion, his mind an inexhaustible ocean of virtue, in control 
of the light of great knowledge, having broken open the doors of con- 
finement in the city of mundane existence. 

Prabhuta 

Then, receiving the multitude of teachings of spiritual benefactors as the 
ocean receives torrential rains without being filled, the sprouts of his facul- 
ties raised from clear ground and developed by the rays of light of 
knowledge of sunlike spiritual benefactors, his body and mind cooled by the 
aura of light of teaching of the full moon of spiritual benefactors, having 
drunk the water of the teachings of spiritual benefactors like a herd of ani- 
mals burnt by the heat of the summer sun, the lotuses of his mind opened 
like a blooming lotus pond by the instructions of spiritual benefactors like 
water flowing from the snowy mountains, his being illumined by the prac- 
tice of the precious instructions of spiritual benefactors, like a treasure island 
covered with jewels, successful in accumulating knowledge and virtue 
according to the instructions of spiritual benefactors, like a great tree laden 
with flowers and fruits, having an abundant store of learning of instructions 
of spiritual benefactors, like a great cloud in the sky produced by the sport of 
dragons, a radiant mountain peak of various virtues arising from the instruc- 
tion of spiritual benefactors like the wonderful peak of the world of the 



1232 


The Flower Ornament Scripture 


thirty-three heavens, full of pure qualities produced by the instructions of 
spiritual benefactors, overpowering and invincible like the god Indra sur- 
rounded by the deities of the thirty-three heavens who conquers the leaders 
and hordes of titans, Sudhana made his way to the city Samudrapratishthana, 
looking for the devotee Prabhuta. He was told by the people there that 
Prabhuta was in her house in the middle of town. 

Sudhana went to Prabhuta’s house and stood before the entrance with his 
hands joined in respectful salutation. He saw that her house was very large, 
covered with precious ornaments, with doors on all four sides, arrayed with 
countless jewels, the result of the development of inconceivable virtues. 
Entering the house and looking around, he saw the devotee Prabhuta in a 
jeweled chair, young, slim, fresh, in the blossom of youth, radiantly beauti- 
ful, her hair hanging loose, wearing no ornaments on her body, clothed in 
pure white garments. Except for buddhas and enlightening beings, no one 
came to that house whom she did not overwhelm by her appearance, her 
mastery of mind, her radiance, her voice, or her splendor. All who saw 
Prabhuta, whether human or celestial beings, thought of her as a teacher. 

Also, in her house were arrayed ten million seats, superior to those of 
celestials and humans, perfected by the deeds of enlightening beings. There 
were no provisions of food or drink, or clothing or jewelry or other 
accoutrements to be seen in the house, except for a vessel placed before her. 
He also saw ten thousand ladies like goddesses standing before her, wearing 
celestial clothing and ornaments, with pleasing voices like goddesses. Those 
ladies, her attendants, responding to her word, waited on her, watched her, 
kept their attention on her, respectfully saluted her, looked at her, bowed to 
her, and expressed their reverence for her. The fragrance from their bodies 
perfumed the whole city, and all who smelled the fragrance became free 
from malice, free from hostility, nonviolent, free from envy and jealousy, 
free from guile and deceitfulness, disciplined, mentally unobstructed, free 
from depression and elation, even-minded, kind, altruistic, restrained in 
mind, charitable. And whoever heard their voices became happy, joyful, and 
humble in mind. And whoever saw them felt themselves freed of lust. 

Then Sudhana paid his respects to Prabhuta and politely said to her, 
“Noble one, I have set my mind on supreme perfect enlightenment, but I 
do not know how to learn and carry out the practice of enlightening 
beings. I hear you give enlightening beings instruction, so I beg of you to 
tell me how an enlightening being is to learn and carry out the practice of 
enlightening beings.” 

She said, “I have attained an enlightening liberation which is an inex- 
haustible treasury of manifestations of good. From this one vessel I satisfy 
sentient beings of various tastes with food conforming to their wishes, with 
various sauces and spices, of various colors and aromas. From this one vessel I 
satisfy even a hundred beings with whatever food they wish, even a thou- 
sand beings, a hundred thousand, a million, a billion; I satisfy untold 
numbers of sentient beings of various tastes with whatever foods they wish, 
gratifying and pleasing them and making them happy — and yet this vessel 



Entry into the Realm oj Reality 


1233 


does not diminish or run out. In this way, even if as many sentient beings as 
atoms in a continent, or four continents, or a thousand-world universe, or a 
million-world universe, or a billion-world universe, or even if as many sen- 
tient beings as atoms in untold buddha-lands come to me with various tastes, 
I satisfy, please, and delight them with foods according to their wishes, with 
various sauces, spices, colors, and aromas — yet this vessel never diminishes 
or runs out, it is never depleted or exhausted. Even if all the beings in all 
worlds in the ten directions, with various tastes and desires, should come to 
me, I would satisfy them all with whatever food they wished. And as with 
food, so also would I satisfy and please them with various kinds of drinks, 
various delicacies, various couches, various clothing, various flowers, vari- 
ous garlands, various fragrances, various incenses, various unguents, various 
aromatic powders, various jewels, various ornaments, various conveyances, 
various parasols, various banners, various pennants, and various kinds of 
utensils. 

“Furthermore, any Buddhist disciples or individual illuminates in their 
last embodiment in one world in the east who attain the fruit of discipleship 
or individual illumination all do so after having eaten my food. And as this is 
true in one world in the east, so it is true in a hundred worlds, a thousand, a 
million, a billion, a trillion, a quadrillion, in as many worlds as atoms in a 
continent, as many worlds as atoms in four continents, as many worlds as 
atoms in a thousand-world universe, as many worlds as atoms in a million- 
world universe, as many worlds as atoms in a billion-world universe, up to as 
many worlds as atoms in untold buddha-lands — all those who realize the 
fruit of discipleship or individual illumination do so after having eaten my 
food. And as this is true in so many worlds to the east, so it is true in the 
worlds in all ten directions. 

“The enlightening beings in one world in the east who are bound to 
attain enlightenment in one life all sit on the site of enlightenment, con- 
quer the demons, and realize supreme perfect enlightenment after having 
eaten my food. The same is true of the enlightening beings to realize 
enlightenment in one life in up to as many worlds as atoms in untold 
buddha-lands in each of the ten directions — they all sit on the site of 
enlightenment, conquer the demons, and realize supreme perfect enlight- 
enment after having eaten my food.” 

“Do you see these ten thousand women, my companions? Beginning 
with these, there are countless tens of hundreds of thousands of women 
whose practice is the same as mine, who are one in vows, one in roots of 
goodness, one in ways of emancipation, one in purity of devotion, equal in 
purity of mindfulness, one in purity of deportment, equal in infinity of 
understanding, equal in attainment of spiritual faculties, equal in pervasive 
awareness, equal in range of sphere of action, equal in penetration of spiri- 
tual principles, equal in ascertainment of meanings, equal in elucidation of 
doctrines and meanings, equal in purity of form, equal in infinity of power, 
equal in unsurpassed energy, equal in voicing truth, equal in purity of voice, 
equal in purity of qualities in all manners by manifesting infinite virtues, 



1234 


The Flower Ornament Scripture 


equal in purity of action by virtue of purity of results of irreproachable 
actions, equal in pervasive kindness by virtue of saving all sentient beings, 
equal in pervasive compassion by virtue of tirelessly developing all sentient 
beings, equally pure in physical action by virtue of appearing to all sentient 
beings in forms that please them, equally pure in speech in usage expressing 
the realm of realities, equal in going to the assemblies of all buddhas, equal 
in speeding to all buddha-lands to attend all the buddhas, equal in direct 
knowledge in understanding the principles of all doctrines, equal in purity 
of practice in attainment of all the stages of enlightening beings. 

“These ten thousand women pervade the ten directions in a single instant 
to present food to the enlightening beings who are bound to become 
enlightened in one lifetime, giving them food from this same vessel. They 
pervade the ten directions to give food and drink to the saints and individual 
illuminates who are in their last existence. They go everywhere and satisfy 
all hungry ghosts with food. I also satisfy all the celestial beings with celes- 
tial food from this same vessel: I satisfy dragons with dragon food, spirits 
with spirit food, cherubim with cherub food, titans with titan food, birds 
with bird food, centaurs with centaur food, serpents with serpent food, 
humans with human food, and nonhumans with nonhuman food. Come 
here and in a moment you shall see with your own eyes.” 

No sooner had Prabhuta said these words than immeasurable numbers of 
such beings came in through the four doors of her house, invited by 
Prabhuta’s standing vow. Prabhuta seated them in the places prepared and 
satisfied them with whatever kind of foods they wished, pleasing and 
delighting them. In the same way she also satisfied and pleased them with 
various drinks, delicacies, seats, couches, conveyances, clothes, flowers and 
garlands, perfumes and incenses, unguents and aromatic powders, orna- 
ments, jeweled chariots, parasols, banners, pennants, and utensils. She 
satisfied all the various kinds of beings with their various kinds of food, yet 
the vessel was not depleted or exhausted; it never ran out. 

Then Prabhuta said to Sudhana, “I know this enlightening liberation, 
which is an inexhaustible treasury of manifestations of good; how can I 
know the practice or tell the virtues of enlightening beings whose goodness 
is inexhaustible because of the endlessness of the ocean of good, who are like 
the sky in that they have produced a vast store of good, who are like wish- 
fulfilling jewels in that they fulfill the wishes of all sentient beings, who are 
mountains of good because they protect the roots of goodness of all beings, 
who are great clouds of good as they shower jewel rain on all beings, who are 
superintendents of the great treasury of good in that they open the door of 
the city of truth, who are great lamps of good in that they dispel the darkness 
of destitution for all sentient beings? 

“South of here is a city called Mahasambhava, where a householder 
named Vidvan lives. Go ask him how an enlightening being is to learn and 
carry out the practice of enlightening beings.” 

Then Sudhana, paying his respects to the devotee Prabhuta, looking at her 



Entry into the Realm oj Reality 1235 

again and again without tiring of the sight of her, took his leave and 
departed. 

V id van 

Then, having gained the illumination of that enlightening liberation which 
is an inexhaustible treasury of goodness, reflecting on that ocean of good, 
gazing into that sky of good, climbing that mountain of good, gathering 
that mass of good, plunging into that stream of good, crossing that bridge of 
good, purifying that sphere of good, viewing that treasury ofgood, recalling 
that principle of good, contemplating that eye of good, purifying that mul- 
titude of good, Sudhana made his way to the city of Mahasambhava and 
looked all around for Vidvan, seeking a spiritual benefactor. 

Looking for Vidvan, his whole being perfumed by the sight of spiritual 
benefactors, finding strength in spiritual benefactors, relying on spiritual 
benefactors, striving to follow spiritual benefactors, with tireless vigor in 
attending spiritual benefactors, all his roots of goodness due to spiritual 
benefactors, all his stores of virtue sustained by spiritual benefactors, his 
practice of skill in means developed by spiritual benefactors, all his roots of 
goodness growing by skill in attendance of spiritual benefactors without 
depending on others, his will for enlightenment becoming purified, his 
enlightening faculties developing, all his roots of goodness maturing, his 
accomplishments of great vows growing, his great compassion broaden- 
ing, seeing himself near omniscience, receiving the light of teaching of all 
buddhas by the practice of Universally Good enlightening beings, the 
manifestations of the ten powers of buddhas increasing, Sudhana saw 
Vidvan at a crossroads in the middle of the city, on a seat on a high pedestal 
made of innumerable jewels, set on legs of diamonds and emeralds, with a 
web of white cowries on golden strings, set in pure jewels, with five hun- 
dred ornamental jewel figurines, arrayed with multicolored celestial cloth, 
with celestial banners and pennants flying above, covered with many nets 
of jewels, overspread with a great canopy of jewels, with garlands of gold 
and jewels hanging from it. A golden parasol with a handle of pure lapis 
lazuli was held over Vidvan, and he was being fan ned by plumes made of 
pure white goose feathers while various incenses perfumed the air around 
him. H e was attended by ten thousand people of equally virtuous past con- 
duct, finer in appearance than celestials or humans, perfect in the will of 
enlightening beings, adorned with ornaments superior to those of the 
gods, playing music sweeter than that of the heavens to please all the peo- 
ple in the city, and showering celestial flowers. 

Seeing Vidvan, Sudhana went up to him, paid his respects, and said, 
“Noble one, I have set out forsupremcpcrfcct enlightenment for the benefit 
of all beings — to extinguish the sufferings of ail beings, to lead them to ulti- 
mate happiness, to rescue them from the ocean of the mundane whirl, to 
deliver them to the island of jewels of truth, to evaporate their cravings, to 
produce great compassion in them, to divert their craving for sensual pleas- 



1236 


The Flower Ornament Scripture 


ure and arouse in them craving for enlightened knowledge, to help them all 
cross over the wildness of the mundane whirl, to develop in them a taste for 
the way of buddhahood, to lead them out of the city of mundane states and 
lead them to the city of omniscience. But I do not know how an enlighten- 
ing being is to learn and carry out thepracticeof enlightening beings. Noble 
one, I hear that you give enlightening beings instruction, so I ask you to tell 
me how an enlightening being is to learn the practice of enlightening 
beings, and how enlightening beings in thecourseof learning become a ref- 
uge for all sentient beings.” 

Vidvan replied, “It is good that you have aroused the aspiration for 
supreme perfect enlightenment. Rare are those who aspire to supreme per- 
fect enlightenment, and rare are those who, having aspired to enlighten- 
ment, are tireless in seeking the practices of enlightening beings by meeting 
spiritual benefactors, who do not weary oi going to spiritual benefactors, 
who are not pained by attendance on spiritual benefactors, who are not 
depressed by the difficulty of approaching spiritual benefactors, who do not 
give up seeking spiritual benefactors, who do not turn away from the sight 
of the countenance of spiritual benefactors, who do not get discouraged in 
the path taught by spiritual benefactors, who do not tire in the service of 
spiritual benefactors. Do you see my companions? I inspired them all to seek 
supreme perfect enlightenment; I caused them to be born in the family of 
buddhas; I nourished them by providing them with the ways of transcen- 
dence; I got them to live in good ways; I developed them in the ten powers of 
buddhas; I lifted them out of worldliness; I established them in the ranks of 
the enlightened; I removed them from the circle of mundane states; I started 
them in the cycle of enlightening teaching; I saved them from falling into 
bad conditions; I led them to realization of equality of things: for thus do 
enlightening beings become saviors of all sentient beings. 

“I have attained good works produced from the treasury of mind: to those 
who need food I give food, to those who need drink I give drink, to those 
who need clothing I give clothing, to those who need flowers I give flowers, 
to those who want garlands I give garlands, To those who need perf umes or 
incenses I give perfumes or incenses, to those who need ornaments I give 
ornaments, to those who need jewels I give jewels, to those who need gold I 
give gold, to those who need silver I give silver, to those who need pearls I 
give pearls, to those who need chairs I give chairs, to those who need beds I 
give beds, to those who need means of transportation I give means of trans- 
portation, to those who need medicine I give medicine, and so 
on — whatever the needs, I provide them. Come here, and in a moment you 
will sec for yourself.” 

As soon as Vidvan had spoken these words, innumerable beings gathered 
at his house, summoned by his past vows. They came from various regions, 
various nations, various cities, various towns, and various groups, of various 
conditions, various states of consciousness, various degrees of purity of 
sense, desiring various kinds of food, having various inclinations, needing 
diverse kinds of sustenance according to their states of being. They were 



Entry into the Realm of Reality 


1237 


invited by t he vow oft lie enlightening being, by the power oft he enlighten- 
ing being, by the sounds of the drums of unattached giving; they came to 
Vidvan, looked at him, and made requests of him. 

Seeing them gathered there begging, Vidvan thought for a moment, then 
looked at the sky. From the sky various kinds of food and drink streamed 
into his hand, and this Vidvan gave to the beggars according to their various 
tastes and desires, satisfying and delighting them with the food and drink 
they wanted, with the best kinds of all means of subsistence. Then, after sat- 
isfying them, he expounded the Teaching to them: that is, he elucidated 
means of accumulating a great store of knowledge, means of eliminating all 
poverty, means of producing all enjoyments, means of finding ways to 
knowledge of truth, means of accumulating a vast store of virtue, means of 
being able to feed on joy, means of attaining a body adorned with the marks 
and embellishments of greatness, means of attaining purity of invincible 
power, means of attaining knowledge of uninterrupted livelihood, and 
means of attaining inexhaustible good powers overcoming the power of all 
demons. As for those who came for food, once they were satisfied by the var- 
ious foods from the sky, he taught them to attain intelligence for life, health, 
and strength. As for those who came for drink, once they were satisfied by 
the various fine, good, and pleasant drinks, he taught them to put an end to 
mundane cravings and develop craving for the pleasure of the way of 
enlightenment. Those who came for delicacies he satisfied with sweets, and 
then taught them to attain the refined characteristics of great people. Those 
who came for means of transportation he satisfied with gifts of various vehi- 
cles, then taught them to get on the Great Vehicle of universal 
enlightenment. Seeing those who came for clothing, he thought for a 
moment and looked at the sky: then from the sky immaculate clothes of var- 
ious colors fell into his hand; giving them to the beggars, he taught them 
purification by attainment of buddhas’ supreme golden complexion of mod- 
esty. Having provided each of the beggars with their needs, he taught them 
according to what they were fit for. 

Having shown Sudhana the inconceivable scope of this enlightening lib- 
eration, Vidvan said to him, “1 know the liberation of the capacity of the 
treasury of mind. How can I know the practice, tell the virtues, or show the 
miracles of the enlightening beings who have attained control over para- 
phernalia, who have treasure-producing hands, who cover all worlds with 
their hands, as treasuries of offerings to buddhas, and shower rain from 
clouds of various jewels in the assemblies of all buddhas, various clouds of 
ornaments, towers, clothing, celestial music and song, fragrances, incenses, 
unguents, aromatic powders, robes, parasols, banners, pennants, and all kind 
of paraphernalia, raining all kinds of offerings for buddhas, in the assemblies 
of all buddhas, in the abodes of all beings, to serve all buddhas and to develop 
and guide all sentient beings? 

“South of here is a city called Simhapota. An eminent person named 
Ratnachuda lives there. Go ask him how to learn and carry out the practice 
of enlightening beings.” 



1238 


The Flower Ornament Scripture 


Sudhana, pleased, elated, uplifted, overjoyed, expressing his respect for 
the householder Vidvan as a disciple for a teacher, in honor of the Teaching, 
seeing all qualities of buddhahood as being fostered by him, seeing omnis- 
cience as coming from him, showing undying regard for spiritual 
benefactors, showing the inconceivability of unlimited knowledge in spiri- 
tual friends, acting in accord with the mastery of spiritual benefactors, 
heeding the instructions of spiritual benefactors, meditating on the faculty 
of faith deriving from spiritual benefactors, in quest of the instruction of 
spiritual benefactors, his mind on propitiation of spiritual benefactors, paid 
his respects to Vidvan and left. 

Ratnachuda 

Then, resorting to that water of goodness, watching that field of goodness, 
clearing off that mountain of goodness, plunging into that channel of good- 
ness, opening that treasury of goodness, looking into that mine of goodness, 
clarifying that sphere of goodness, gathering that mass of goodness, gene- 
rating that power of goodness, increasing that stream of goodness, Sudhana 
made his way to Simhapota city. Looking all over for the religious eminent 
Ratnachuda, he saw him in the middle of the marketplace. Sudhana went up 
to him, paid his respects, and said, “Noble one, I have set my mind on 
supreme perfect enlightenment, but I do not know how to learn or carry out 
the practice of enlightening beings. Please teach me the path of enlighten- 
ing beings, on which path I may set out for omniscience.” 

Ratnachuda took Sudhana to his house and showed it to him, saying, 
“Look at my house.” Looking it over, Sudhana saw that the house was radi- 
ant, made of gold, wide and high, surrounded by silver walls, adorned with 
crystal terraces, embellished with hundreds of thousands of lapis lazuli tur- 
rets, on coral pillars; there was a lion seat arrayed with red pearls, flying lion 
banners made of starry jewels, covered with a canopy of radiant jewels, 
draped with a net of wish-fulfilling jewels, arrayed with countless gem- 
stones. There was a lotus pond, with cool water, made of emeralds. 
Surrounded by trees of all kinds of jewels, the house was large, ten stories 
high, with eight doors. 

Entering the house, Sudhana looked around. On the first floor he saw 
supplies of food and drink being given away. On the second floor he saw all 
kinds of clothing being given away. On the third floor he saw all kinds of 
jewelry being given away. On the fourth floor he saw royal concubines, the 
most talented women on earth, being given away. On the fifth floor he saw a 
gathering of enlightening beings of the fifth stage, celebrating the Teaching 
in song, thinking and acting for the welfare and happiness of the world, 
practicing all sciences, putting into effect the method of mystic spells, the 
ocean of concentration, emergence from concentration, contemplation in 
concentration, and the light of knowledge. On the sixth floor he saw a gath- 
ering of enlightening beings who had attained transcendent wisdom, who 
had profound wisdom, who had mystic knowledge of the quiescence of all 



Entry into the Realm oj Reality 


1239 


phenomena, who were completely familiar with the comprehensive 
method containing the method of concentration spells of the stages, whose 
sphere of action was unimpeded, who practiced nondualism, who were 
making songs of the Teaching following the process of transcendence by 
wisdom, analyzing and opening it up — a door of transcendent wisdom 
called matrix of equality, a door of transcendent wisdom called orderly anal- 
ysis of the knowledge of all sentient beings, a door of transcendent wisdom 
called unmoving, a door of transcendent wisdom called light of dispassion, a 
door of transcendent wisdom called invincible matrix, a door of transcend- 
ent wisdom called world-illumining sphere, a door of transcendent wisdom 
called sphere of ways to attainment, a door of transcendent wisdom called 
oceanic matrix, a door of transcendent wisdom called attainment of equa- 
nimity of the universal eye, a door of transcendent wisdom called arrival at 
the inexhaustible treasure, a door of transcendent wisdom called ocean of all 
ways to truth, a door of transcendent wisdom called entry into the ocean of 
all beings, a door of transcendent wisdom called unobstructed intelligence, a 
door of transcendent wisdom called site of gradual descent of the clouds of 
the Teaching — he saw enlightening beings in untold numbers of orderly 
groups singing in chorus of countless tens of hundreds of thousands of such 
doors of transcendent wisdom. On the seventh floor he saw a gathering of 
enlightening beings who had attained acceptance of the fact that all sounds 
are like echoes, who were completely familiar with ascertainment of knowl- 
edge of means, and who took in the multitude of teachings of all buddhas. 
On the eighth floor he saw a gathering of enlightening beings who had 
attained undiminishing mystic knowledge, who observed all worlds, who 
were able to appear reflected in all communities, whose bodies were distrib- 
uted evenly throughout all universes, who perceived the presence of all 
buddhas as a unified sphere, who were united with the body of all buddhas, 
who were chief interlocutors in the audiences of all buddhas. On the ninth 
floor he saw a gathering of enlightening beings who were to attain 
buddhahood in one lifetime. On the tenth floor he saw the oceans of first 
inspirations, practices, emancipations, and vows of all buddhas, mystic dis- 
plays of all ways of enlightenment, the audiences of all buddhas, the sounds 
of the teachings of all buddhas, magical displays to edify all sentient beings. 

Having seen this, Sudhana said to Ratnachuda, “Noble one, how did 
you achieve this? Where did you plant roots of goodness resulting in such 
an attainment?” 

Ratnachuda said, “I remember that in the past, eons ago, more than as 
many eons ago as atoms in a buddha-land, in a world called Wheel of Many 
Colors, a buddha named King of Teaching Adorning the Cosmos with Infi- 
nite Rays of Light emerged in the world, tamer and leader of people, teacher 
of celestials and humans, accomplished in knowledge and action, blissful, 
supreme knower of the world, enlightened, blessed. Together with a billion 
disciples led by Radiance of Knowledge, and a trillion enlightening beings 
led by Energy of the Sun of Knowledge, he went to a royal park at the invita- 
tion of the king Master of the Law. I played music for that buddha in the 



1240 


The Flower Ornament Scripture 


middle of die marketplace of the city and burned one ball of incense as an 
offering to the buddha and the enlightening beings and disciples. By the 
burning of that one ball of incense, the whole continent was covered by infi- 
nitely various fragrant clouds in the forms of all sentient beings for seven 
days, and from those clouds emerged such sounds as these — ‘Inconceivable 
is the Buddha, possessed of a body of knowledge extensive as past, present, 
and future, omniscient, free from all obstructions, rid of all afflictions and 
habit energies, raised by all enlightened ones, sincere, giver of the fruits of 
measureless omniscience, concentration of all knowledge.’ Such utterances 
came from the incense clouds by the power of Buddha to develop my roots 
of goodness to maturity and to rapidly generate roots of goodness in incon- 
ceivable numbers of beings. I dedicated the root of goodness in that 
miraculous vision of the Buddha’s power to three points: to forever ending 
all poverty, to always hearing truth, and to meeting all enlightened and 
enlightening spiritual benefactors. 

“I know this enlightening liberation of the supernal manifestation of the 
sphere of unobstructed vows. How can I know the practice or tell the virtues 
of enlightening beings who are mines of inconceivable, immeasureable vir- 
tues, who have entered the indivisible ocean of buddha-bodies, who take in 
the indivisible multitude of truths, who haveattained an indivisible ocean of 
virtues, who have spread the net of the practice of universal good, who have 
entered the realm of indivisible absorption, whose roots of goodness are one 
with those of all enlightening beings, who abide in the pure 
nondiscrimination of huddhas, who have entered the indivisible equality of 
past, present, and future, who live continuously through all ages without 
tiring, who are in the stage of the sphere of the unfragmented universal eye? 

“South of here is a land called Vetramulaka. A perfumer named 
Samantanetra lives in a city there called Samantamukha. Go ask him how 
an enlightening being is to learn and carry out the practice of enlighten- 
ing beings.” 

Then Sudhana paid his respects to Ratnachuda and left. 

Samantanetra 

Immersed in the endless vision of huddhas, in communication with the end- 
less congregation of enlightening beings, illumined by the endless means of 
the way of enlightening beings, his mind broadened and made sure by the 
endless principles of enlightening beings, pure in the endless path of devo- 
tion of enlightening beings, imbued with the infinite light of the faculties of 
enlightening beings, secure in the infinite willpower of enlightening 
beings, consciously following the infinite practice of enlightening beings, 
generating the infinite power of vows of enlightening beings, characterized 
by the infinite invincibility of enlightening beings, abiding in the infinite 
light of knowledge of enlightening beings, aware of the infinite law of 
enlightening beings, Sudhana made his way to the land called Vetramulaka, 
where he looked for the city Samantamukha, searching all over, here and 



Entry into the Realm of Reality 


1241 


there, in the highlands and the lowlands, over level and rough terrain; with 
tireless determination, unceasing, single-minded, with unflagging vigor 
and an inexhaustible mind, never forgetting the instructions of spiritual 
benefactors, wishing always to speak with spiritual benefactors, his senses 
fully aware, rid of all heedlessness, his eyes and ears open, he searched all 
over for the city of Samantamukha, and finally saw it, in the middle of the 
country of Vetramulaka, surrounded by ten thousand towns, with strong, 
high walls, adorned in forty-eight ways. He saw the perfumer Samantanetra 
in a perfumers’ shop in the city. 

Seeing Samantanetra, Sudhana went up to him, paid his respects, and said, 
“I have set my mind on supreme perfect enlightenment, but I do not know 
how an enlightening being is to learn and carry out the practice of enlight- 
ening beings.” 

Samantanetra said, “It is good that you aspire to supreme perfect enlight- 
enment. I know the maladies oi all sentient beings and how to cure those 
maladies. All who come to me from the ten directions, I cure of their mala- 
dies. Once they are cured, bathed, and anointed, I satisfy them with suitable 
ornaments, clothes, and food, and furnish them with immeasurable wealth. 
Alter that I teach them, presenting impurity to rid them of lust, praising 
great love to rid them of hatred, showing them analysis of elements to rid 
them of delusion. I teach them to get rid of the afflictions of action equally 
combining lust, hatred, and delusion by illuminating the ways to higher 
knowledge. I clarify the means of producing the determination for enlight- 
enment by talking about the virtuous qualities of all buddhas. I elucidate the 
means of producing great compassion by showing the immeasurable miser- 
ies of the mundane world. I elucidate the means of attaining immeasurable 
virtuous qualities by describing the accumulation of vast stores of goodness 
and knowledge. I elucidate the means of producing the vows of the Great 
Vehicle by showing the development and guidance of all sentient beings. I 
elucidate the means of attaining the practice of universally good enlighten- 
ing beings by spreading out the net of practice in all lands in all times. I 
elucidate the means of attaining a buddha-body of amassed distinguishing 
marks and embellishments by praising transcendent generosity. I elucidate 
the means of attaining buddhas’ purity in all situations by explaining tran- 
scendent morality. I elucidate the means of producing the inconceivable 
purity of appearance of buddhas by explaining transcendent tolerance. I elu- 
cidate the means of producing the invincible body of buddhas by explaining 
transcendent vigor. I elucidate the unsurpassed purity of body of buddhas by 
explaining transcendent meditation. I elucidate the purity of the reality- 
body by explaining transcendent wisdom. I elucidate the purity of the body 
of Buddha appearing before all beings by explaining transcendent skill in 
means. I elucidate the purity of body involved in entering the minds of peo- 
ple in all eras and times by explaining transcendent commitment. I elucidate 
the purity of body appearing in all buddha-lands by explaining transcendent 
power. I elucidate the purity of body pleasing all sentient beings according to 
their inclinations by explaining transcendent knowledge. I elucidate the 



U42 


The Flower Ornament Scripture 


purification of the body of supremely pure appearance by explaining the 
removal of all unwholesome elements. Thus taking care of them with this 
giving of teaching, I provide them with the support of endless treasures and 
let them go. 

“I also know how to compound all scents, incenses, perfumes, and 
unguents. Moreover, I know the ball of fragrance making offerings on meet- 
ing buddhas everywhere, pleasing to all beings. By this ball of fragrance all 
wishes arc fulfilled; by it 1 produce multitudes of dwelling places, and so on, 
including multitudes of all kinds of offerings for buddhas. Whenever I want 
to make offerings to buddhas, I produce clouds of towers of fragrance and 
cause them to appear in all universes, in the assemblies of all buddhas. I 
adorn all universes with purification of buddha-lands, palaces of fragrance, 
walls of fragrance, turrets of fragrance, arches of fragrance, windows of fra- 
grance, penthouses of fragrance, crescents of fragrance, parasols of 
fragrance, banners and pennants of fragrance, canopies of fragrance, webs of 
fragrance, lights of fragrance, immaculate adornments of fragrance, and rain 
showering from clouds of all fragrances. 

“I know this medium of the Teaching, the ball of fragrance making 
offerings on meeting buddhas everywhere, pleasing all sentient beings; 
how can I know the practice or tell the virtues of the enlightening beings 
who are like great medicines, whom it is beneficial to see, to hear, to associ- 
ate with, to remember, to follow, and to recall their names, with the sight 
of whom all sentient beings are relieved of afflictions, with the sight of 
whom sentient beings leave all evil ways, with the sight of whom sentient 
beings find a way to buddhahood, with the sight of whom the sufferings of 
sentient beings are relieved, with the sight of whom sentient beings are 
freed from fear of all mundane states, with the sight of whom sentient 
beings become fearless because of being near the abode of omniscience, 
with the sight of whom sentient beings no longer fall into the abyss of old 
age and death, with the sight of whom sentient beings attain the bliss of 
tranquillity through cosmic equanimity? 

“South of here is a city called Taladhvaja, where there lives a king 
named Anala. Go ask him how to learn and carry out the practice of 
enlightening beings.” 

So then Sudhana paid his respects to the eminent perfumer Samantanetra 
and left. 

Anala 

Recalling those spiritual benefactors one after another, focusing his atten- 
tion on the instructions of those spiritual benefactors, rejoicing in himself at 
being in the care of spiritual benefactors, reflecting that through the protec- 
tion of spiritual benefactors he would never lose the way to supreme perfect 
enlightenment, Sudhana became joyful, serene, pleased, happy, calm, broad- 
minded; lie attained adornment of mind, nonattachment of mind, 
nonobstruction of mind, aloofness of mind, unification of mind, control of 



Entry into the Realm of Reality 


1243 


mind, extraordinary power of mind, mental conformity with the Teaching, 
mental pervasion of lands, mental beatification by the visionof Buddha, and 
constant mental focus on the ten powers. 

He made his way from country to country, village to village, place to 
place, searching, till he came to the city of Taladhvaja, where he asked after 
the whereabouts of King Anala. He was told, “King Anala is on the throne 
carrying out his royal duties for the welfare of the populace. He governs the 
communities, punishes those who should be punished, promotes those who 
deserve promotion, chastises criminals, settles disputes, comforts and 
encourages the wretched and dejected, subdues the wild and arrogant; he 
puts a stop to the injury of living beings, theft, desire for others’ spouses, 
falsehood, slander, harsh or violent talk, and divisive talk; he frees us from 
craving, malice, and false ideas.” 

Then Sudhana went to King Anala and saw him sitting on a great jew- 
eled lion throne brilliant with diamonds, set on legs of countless varieties 
of luminous jewels, with beautiful figurines inlaid with jewels, arrayed 
with cowrie shells on golden threads, lit by many jewel lamps, in a lotus 
calyx made of magic gems, spread with many precious celestial robes, per- 
fumed with various celestial incenses, embellished with a hundred 
thousand jeweled parasols, adorned with a hundred thousand jeweled ban- 
ners, beautified by trailing flower garlands made of varicolored jewels, 
covered by a canopy of various celestial jewels. The king was young and 
handsome, with the marks and embellishments of a great man, wearing a 
crown of wish-fulfilling jewels, his forehead adorned with golden cres- 
cents, pure blue sapphire earrings hanging from his ears, a breastplate 
radiant with jewels on his chest, bracelets of the finest celestial gems on his 
arms, shaded by a large precious parasol with a cane of pure lapis lazuli and 
a thousand ribs of jewels with a gold covering, a wreath of jewel bells 
sweetly ringing, illumining all directions with its luster. The king had 
great regal power; his rule was invincible to enemy armies, his sovereignty 
was free of danger from enemy armies. 

Sudhana saw ten thousand ministers gathered around the king conduct- 
ing the affairs of state. He also saw ten thousand torturers before the king, 
looking like the warders of hell, of violent, terrifying appearance, holding 
swords, axes, spears, clubs, and impaling stakes, involved in punishing those 
to be punished. He saw criminals — thieves, bandits, murderers, troublemak- 
ers, rapists, and so on — brought bound before King Anala and saw the king 
deal out appropriate punishments: by the king’s order, some had their hands 
and feet cut off, some had their ears and noses cut off, some had their eyes 
gouged out, some had their limbs or heads cut off, some had their whole 
bodies burnt by fire, some were being dismembered, crippled, burnt, sprin- 
kled with acid. Sudhana watched them undergoing such harsh, injurious, 
and deadly punishments and saw a mountainous heap of rendered body parts 
on the execution ground and a tremendous torrent of blood. He also saw 
animals and birds eating the mutilated corpses there. He also saw some of the 



1244 


The Flower Ornament Scripture 


corpses hideously decomposing. He also heard the screams and cries of those 
being mutilated and killed, as terrifying as hell. 

Seeing that dreadful, horrifying butchery, Sudhana thought, “I have set 
out for supreme perfect enlightenment for the sake of the welfare and happi- 
ness of all beings and am devoted to pursuing the practice of enlightening 
beings; I ask spiritual benefactors what good an enlightening being should 
do and what evil one should avoid. This King Anala, though, is devoid of 
goodness, an evildoer, malicious, a killer and oppressor, without regard for 
others, doomed to a miserable fate: so how can I hear about the practice of 
enlightening beings from him?” 

As Sudhana was thinking this, concerned with saving all sentient beings, 
his mind full of compassion, celestial beings in the sky over his head called 
out, “Do you not remember the instructions of the seer Jayoshmayatana?” 

Sudhana looked up and said, “I do.” 

The celestials said, “Do not give rise to doubt about the instructions of 
spiritual benefactors; they guide you on the right way. Indeed, the practical 
knowledge of skill in means of enlightening beings is inconceivable. The 
knowledge of how to take care of all sentient beings is inconceivable. The 
knowledge of how to benef it sentient beings is inconceivable. The knowl- 
edge of how to restrain sentient beings is inconceivable. The knowledge of 
how to further sentient beings is inconceivable. The knowledge of how to 
care for sentient beings is inconceivable. The knowledge of how to protect 
sentient beings is inconceivable. The knowledge of how to purify sentient 
beings is inconceivable. The knowledge of how to liberate sentient beings is 
inconceivable. The knowledge of how to perfect sentient beings is incon- 
ceivable. The knowledge of how to guide sentient beings is inconceivable. 
Go ask the king about the practice of enlightening beings.” 

Hearing the words of the celestials, Sudhana went to King Anala, paid his 
respects, and said, “Noble one, I have set my mind on supreme perfect 
enlightenment, but I do not know how to learn and carry out the practice of 
enlightening beings. I hear that you give instruction to enlightening beings; 
pray tell me how to learn and apply the practice of enlightening beings.” 

King Anala, having finished his duties, got off the throne and took 
Sudhana into the palace. Entering his own residence, the king seated 
Sudhana on a seat of honor and said to him, “Look at the furnishings of my 
house.” Sudhana looked and saw that the house was large, with walls of 
seven precious substances, adorned with terraces of various jewels, embel- 
lished with hundreds of thousands of jewel towers, blazing with the 
radiance of inconceivable numbers of jewels, with pillars made of various 
jewels. In it were hundreds of thousands of variously adorned jewel lion 
chairs; jeweled regal banners flew overhead; it was covered with canopies of 
radiant jewels, draped with various webs of magical gems, decorated with 
countless ornaments of various jewels, complete with cool emerald lotus 
ponds, surrounded by rows of trees of all kinds of jewels. He also saw the 
king’s hundred million ladies, all extremely beautiful, versed in all the arts, 
diligent, kindhearted, and attentive. 



Entry into the Realm of Reality 


1245 


Then King Anala said to Sudhana, “What do you think — could such 
fruits of action come to a villain? Could a villain attain such a condition, 
with such a retinue, such riches, such power?” 

Sudhana said, “No indeed, noble one.” 

The king said, “I have attained enlightening beings’ magical liberation. 
The people in my realm are given to all sorts of evildoing — murder, theft, 
rape, falsehood, slander, vilification, divisive talk, covetousness, malice, 
false views, villainy, violence, cruelty. I am unable to turn them away from 
evildoing by any other means, so in order to subdue them, mature them, 
guide them, and secure their welfare, out of compassion I have illusory exe- 
cutioners kill and maim illusory criminals, making a display of intense 
suffering and pain; seeing this, the people in my realm become afraid to do 
evil. Seeing the people alarmed by this device, I have them give up evildoing 
and conduct themselves virtuously; then I establish them in ultimate secu- 
rity, the end of all suffering, the bliss of omniscience. I do not harm anyone 
by thought, word, or deed. I would sooner go to the deepest hell than so 
much as think of hurting even a dumb animal or an insect, much less a 
human being, who lias potential for virtuous conduct. I do not do anything 
bad even in dreams, much less while awake. 

“I have attained this magical enlightening beings’ liberation. How can I 
know the practice or tell the virtues of the enlightening beings who have 
attained acceptance of the truth of nonorigination, who relate to all states of 
being as illusions, who understand that the practices of enlightening beings 
are like magical creations, who know that all worlds are like reflections, 
who comprehend that the nature of things is like a dream, who conform to 
the principle of the reality realm by nonattachment, who accomplish the 
network of interrelated practices, who are in the sphere of unimpeded 
knowledge, who know the way of universally comprehensive concentra- 
tion, who are masters of endlessly progressing mental command, who are 
intent on the sphere of buddhahood?” 

“South of here is a city called Suprabha, where a king named 
Mahaprabha lives. Go ask him how to learn and carry out the practice of 
enlightening beings.” 

So then Sudhana paid his respects and left King Anala. 

Mahaprabha 

Remembering that magic of knowledge, meditating on that magical libera- 
tion of enlightening beings, contemplating that magical nature, realizing 
the equality of the illusoriness of all actions, reflecting on the equal 
illusoriness of phenomena, following the equality of didactic developmen- 
tal magical creations, remembering the inconceivable light born of 
knowledge, undertaking the magical performance of endless vows, purify- 
ing the magical nature of unattached conduct, thinking about the magical 
character of past, present, and future, Sudhana made his way from country to 
country, looking everywhere, high and low, over even and rough terrain. 



1246 


The Flower Ornament Scripture 


wet and dry places, mountains and valleys, villages, cities, towns, provinces, 
and capitals, tireless in body and mind, searching everywhere till he came to 
the environs of the great city Suprabha. He asked where King Mahaprabha 
was, and people pointed out the great city Suprabha and told him the king 
lived there. 

So then Sudhana went to the city and was delighted upon seeing it. He 
thought, “Where docs the spiritual benefactor live? I shall see the spiritual 
benefactor today and hear from him about the practice of enlightening 
beings, the way of emancipation of enlightening beings, the inconceivable 
nature of enlightening beings, the inconceivable range of virtues of enlight- 
ening beings, the inconceivable majesty of enlightening beings, the 
inconceivable concentration of enlightening beings, the inconceivable free- 
dom of enlightening beings, and the inconceivable purity of accomplish- 
ment of great undertakings of enlightening beings.” With these thoughts in 
mind Sudhana went into the great city Suprabha. 

Once he was there, Sudhana looked around the city: it was beautiful, 
made of seven precious substances — gold, silver, lapis lazuli, crystal, red 
pearl, emerald, and coral. It was surrounded by deep moats made of the seven 
precious substances, with gold sand on the bottom, their surfaces covered 
with heavenly lotuses, and particles of sandalwood suspended in the water. 
The city was also surrounded by rows of palm trees made of the seven pre- 
cious substances, and enclosed by walls made of seven kinds of 
diamonds — majestic, insuperable, indestructible, invincible, without obsta- 
cle, blazing with light, freefrom impurities. Each of the diamond walls was 
also inlaid with countlessjewels, inset with gold posts and adorned with gar- 
lands of ivory and jewels. The gates of the city, at intervals of ten leagues on 
eight sides, were beautifully constructed of the seven precious substances. 
The city was large, a symmetrical octagon, set on a ground of blue lapis laz- 
uli. There were ten million streets in the city, each one lined on both sides 
with hundreds of thousands of mansions made of various precious sub- 
stances and adorned with arrays of many kinds of gems, flying jeweled 
banners and flags, fully furnished, with millions of people living in them. 
The city was also adorned with countless temples of gold and jewels, count- 
less gold towers arrayed with innumerable jewels and covered with nets of 
lapis lazuli, countless silver towers arrayed with innumerablejewels and cov- 
ered with nets of red pearls, countless lapis lazuli towers arrayed with 
innumerablejewels and covered with nets of varicolored jewels, countless 
crystal towers arrayed with innumerablejewels and covered with nets of dia- 
monds, countless luminous jewel towers arrayed with innumerablejewels 
and covered with nets of sunny jewels, countless sapphire towers arrayed 
with innumerablejewels and covered with nets of radiant jewels, countless 
diamond towers arrayed with innumerablejewels and covered with nets of 
unsurpassed jewels, countless sandalwood towers arrayed with innumerable 
jewels and covered with nets of celestial flowers, countless towers of incom- 
parable fragrances arrayed with innumerablejewels and covered with nets of 
heavenly flowers, all adorned with turrets of many jewels, encircled with 



Entry into the Realm of Reality 


1247 


balconies of seven precious substances, surrounded by rows of jewel trees. 
The turrets of the towers and the nets of jewels were also interconnected by 
jewel strings, and those strings were adorned with garlands of golden bells, 
to eacli of which were fastened strings of variousjewels, from each of which 
hung circlets of small bells. Also the whole city was covered with countless 
nets of jewels, bells, celestial fragrances, heavenly flowers, and jewel figur- 
ines, with countless canopies of diamonds, various jewels, jeweled parasols, 
jewel pavilions, precious cloths, and jewel flower garlands, with variously 
jeweled banners and pennants flying overhead. 

The house of King Mahaprabha was built in the middle of the city. It was 
four leagues wide on each side. Made of the seven precious substances, it was 
surrounded by arbors made of these seven precious substances in various 
combinations, decorated with nets of precious bells making pleasant sweet 
sounds. It was surrounded by seven rows of palm trees made of the seven pre- 
cious substances and adorned with a hundred thousand towers made of 
inconceivable numbers of variousjewels. The house was embellished with 
lotus ponds, made of jewels, their surfaces covered with celestial flowers, 
their floors spread with gold sand, with steps made of jewel bricks arrayed 
on four sides, graced with trees with jewel flowers and fruits. Pleasant 
sounds of birds warbling filled the air. It was like the palace of a celestial 
king. In the middle stood a tower of world-illumining jewels, wonderful, 
beautiful, brilliant with its inconceivable arrays of countless jewels, built by 
the King Mahaprabha as a treasury of good law. 

Then Sudhana, not drawn by the jewel moats, not amazed by the jewel 
walls, not attracted by the jewel trees, not relishing the sound of the jewel 
bells, unattached to the sweet sounds of celestial songs, not paying any 
attention to the various precious furnishings of the apartments and towers, 
while in the midst of the joyful crowds of people enjoying the pleasure of 
the way of enlightenment, detached from pleasures of the senses, intent on 
contemplation of the truth, constantly asking everyone he met about spiri- 
tual benefactors, made his way to a crossroads in the city. Looking around at 
the crossroads, he saw King Mahaprabha there, not far from his venerable 
abode, seated on a magnificent throne. The throne had legs of blue lapis laz- 
uli and was set on a lion made of white lapis lazuli. It was arrayed with nets of 
cowries on gold strings and varicolored precious cloths surpassing those of 
the gods, and ornamented with countless jewel figures. It was covered with 
a network of inconceivable numbers of jewels, and above was a beautiful 
gold silk canopy with multicolored decorations of celestial jewels. The 
throne of the great law was in the shape of the calyx of a lotus made of wish- 
fulfilling gems, and the king sat cross-legged thereon, graced with the 
thirty-two marks of a great person, adorned with the various 
embellishments of the virtuous. He was like a mountain of gold, brilliant as a 
mine of jewels, blazing with light like the orb of the sun, of placid appear- 
ance like the full moon, an oceanic accumulation of endless virtues of the 
profound Teaching, like a great cloud thundering the sound of inherent 
nature, like the sky studded with stars of maxims of the Teaching, like the 



1248 


The Flower Ornament Scripture 


polar mountain appearing to the minds of the ocean of sentient beings, like 
an island of jewels covered with various gems of knowledge. Sudhana also 
saw heaps of jewels, pearls, conch shells, camphor, coral, gold, and silver, 
heaps of celestial robes, heaps of celestial jewelry, heaps of food, and heaps of 
the finest delicacies arrayed before the king. He also saw millions of celestial 
chariots, celestial musical instruments, mounds of celestial incenses, many 
medicinal preparations, and many collections of all kinds of utensils, suit- 
able and proper for people to enjoy as they wish. He also saw hundreds of 
thousands of milk cows with golden horns and hooves, provided to care for 
the poor. He also saw many millions of beautiful girls, adorned with all 
kinds of jewelry, dressed in heavenly clothes, limbs anointed with sandal- 
wood perfume, versed in all the arts and skilled in all manners of love play. 
All the kinds of goods that were before the king were also set out in count- 
less numbers on the street corners, in front of every house, along both sides 
of every street, to support the population, to make everyone happy, joyful, 
serene, and comfortable, to extinguish their afflictions, to introduce them to 
the meaning of the nature of all things, to get them all to have omniscience 
as their common aim, to rid them of malice toward others, to stop them 
from all evil action and talk, to extract the thorns of views, and to purify 
their course of action. 

At that point Sudhana went up to King Mahaprabha, paid his respects, and 
said, “Noble one, I havesetmy mind on supreme perfect enlightenment, but 
I do not know how to learn and carry out the practices ot enlightening 
beings. I hear you give enlightening beings instruction, and ask you to tell 
me how to study and accomplish the practice of enlightening beings.” 

The king said, “I purify and fulfill the enlightening beings’ practice, 
which is characterized by great benevolence. This practice I have asked 
about, purified, ordered, observed, carried out, pursued, entered into, diver- 
sified, and expanded in the company of hundreds, thousands, millions — 
indeed, untold numbers — of buddhas. Based on this enlightening practice 
of great benevolence, 1 command kingship justly, I treat the world justly, I 
pass through the world justly, I lead the peoplejustly, I bring justice to peo- 
ple and turn them to the sphere of right, I give them right guidance, I 
saturate them with justice, I direct them to attainment of what is right, I get 
them to contemplate the nature of things. I establish people in kindness, in 
the command of great kindness, in the power of kindness, in altruism, in 
goodwill, in sympathy, in friendliness, in hospitality, in determination to 
get rid of all suffering, in conduct conducive to ultimate happiness. I cool 
their minds and remove their mental tangles by producing the bliss of cessa- 
tion. I divert their continuity of mind attached to delight in mundane 
routines and purify it in enjoyment of the pleasures of truth. 1 purify them of 
all unwholesome qualities and turn them away from what is not good. I turn 
back the flow of the mundane whirl. I destroy their ignorance in the ocean 
of principles of the reality realm, to cut off rebirth in all states ot being. I 
inspire them to attain omniscience. I calm the ocean of their minds, to gen- 



Entry into the Realm of Reality 


1249 


erate the indestructible power of faith. Thus do I govern righteously based 
on this enlightening practice of great benevolence. 

“Furthermore, no one goes away from me intimidated, threatened, or 
frightened. If any poor people lacking in means of subsistence come to me 
seeking food or drink or clothing or any other need, I open the royal store- 
house to them and allow them to take from there, or from the streets and 
crossroads of the city, whatever they need, things they would otherwise get 
involved in wrongdoing to get. 

“All the inhabitants of this city are enlightening beings established in the 
Great Vehicle. They see this city according to the purity of their minds. 
Some see it small, some large; some see a ground of earth, some see a ground 
spread with lapis lazuli; some see clay walls, some see it surrounded by walls 
covered with the finest cloth, banners, and jewels; some sec it full of gravel 
and sand, uneven, with a lot of ravines; some see the ground spread with 
large jewels, decorated and flat as the palm of the hand; some see it beauti- 
fully arrayed with mansions and palaces, with round windows, nets, 
crescents, jewels, and various other adornments. Even among those who live 
outside the city, those whose minds are pure, who have made roots of good- 
ness, who have attended many buddhas, who are aiming for omniscience, 
and who make omniscience their ultimate goal, see it as made of jewels. 
Those whom I took care of in the course of past enlightening practice by 
means of charity, kindness, assistance, and cooperation see it this way, while 
others see it as made of clay. 

“Whenever the inhabitants of my domain want to do anything wrong in 
the degenerate world, their natures disturbed by the times, in order to save 
them I go into an enlightening concentration guided by great benevolence 
called ‘adapting to the faculties of the world,’ whereupon their fears, misfor- 
tunes, animosities, quarrels, agitations, and hostilities cease. That happens as 
a matter of course by the achievement of the nature of the enlightening con- 
centration adapting to the faculties of the world, which is guided by great 
benevolence. Come here and you shall see for yourself in a moment.” 

At that point the king entered that concentration, whereupon the whole 
city as well as the provinces of the kingdom quaked. As they shook, the jewel 
walls, jewel temples, jewel treasuries, jewel houses, jewel mansions, jewel 
palaces, jewel towers, jewel windows, jewel balconies, jewel arches, jewel 
crescents, jewel domes, jewel statues, jewel canopies, jewel bells, jewel ban- 
ners, and jewel trees gave off beautiful, pleasant sounds and bowed toward 
King Mahaprabha. The inhabitants of the city Suprabha, ecstatic, prostrated 
themselves in the king’s direction. The inhabitants of the rest of the domain, 
refreshed andjoyful, bowed toward the king. Even the animals, in friendship 
and harmony with each other, bowed toward the king. Even the mountains 
and hills all bowed toward the king. All the trees and plants also bowed 
toward the king. All the lakes, ponds, streams, and rivers in the domain 
flowed toward the king. Ten thousand water spirits sent subtly aromatic 
rains from clouds of fragrant water, with thunder and lightning. Ten thou- 
sand celestial beings adorned the sky with countless clouds of celestial 



1250 


The Flower Ornament Scripture 


music, goddesses sweetly singing, clouds raining celestial jewel flowers, 
clouds raining various celestial fragrances, garlands, aromatic powders, jew- 
elry, robes, parasols, banners, and pennants blazing with the radiance of 
jewels, presenting these to the king as tokens of respect. The chief of the 
water spirits also adorned the sky with a covering of countless clouds of 
celestial jewel lotuses, countless trailing ornaments of celestial jewel neck- 
laces, streamers, garlands, ornaments, and leis, countless clouds of 
all-pervading celestial fragrances, countless clouds raining celestial cloths, 
incense balls, and aromatic powders, and countless clouds of nymphs play- 
ing sweet music and singing hymns of praise, producing these in the sky by 
the inconceivable power of the chief water spirit. Also, countless hundreds 
of thousands of sea and land goblins, malevolent beings who feed on flesh 
and blood and consume the vitality of fish, birds, animals, and humans, all 
became benevolent, placid, intent on not harming any creatures, and sympa- 
thetic to other beings; they joined their hands in respect and most joyfully 
bowed to the king, experiencing mental and physical bliss. Hundreds of 
thousands of other kinds of fiends and malevolent spirits, also becoming 
benevolent, placid, intent on not harming any creature, and sympathetic to 
other beings, joined their hands in respect and most joyfully bowed to the 
king, experiencing physical and mental bliss. 

In this way all the fears, misfortunes, animosities, quarrels, agitations, 
and hostilities of all creatures on earth ceased. And as this happened on 
earth, so did it also happen throughout the galaxy, in as many as ten 
duodccillion worlds. This was by the achievement of the nature of the 
enlightening concentration adapting to the faculties of the world, which is 
guided by great benevolence. 

Then King Mahaprabha came out of that concentration and said to 
Sudhana, “I know this medium of the light of knowledge of practice of 
enlightening beings which is characterized by great benevolence. How can I 
know the practice, tell the virtues, measure the mountain of merit, view the 
myriad stars of virtuous qualities, encompass the atmosphere of great vows, 
measure the power of impartiality toward things, clarify the forms of 
arrangements of the vehicle of universal salvation, express the excellences of 
the principles of universally good practice, open the doors of cultivation of 
great enlightening concentrations, or describe the clouds of great compas- 
sion, of the enlightening beings who arc like immeasurable umbrellas of 
great benevolence, filling all beings with happiness; who are inseparable 
companions to all beings; who have set out to save all beings, working 
equally with the superior, inferior, and middling; whose benevolence is as 
impartial as the earth, supporting all beings; who are impartial as the full 
moon, shining the light of virtue and knowledge equally on all beings; who 
are impartial as the sun, illumining the world with knowledge of all that can 
be known; who are like great lamps, dispelling the darkness in the recesses of 
all beings’ minds; who arc like water-clarifying jewels, removing the 
turbidity of deceit and guile from the water of beings’ minds; who arc like 
wish-fulfilling jewels, fulfilling the aspirations of all beings; who are like a 



Entry into the Realm of Reality 


1251 


gale, driving all beings into the citadel of omniscience with its houses of 
concentration and equilibrium? 

“South of here is a kingdom called Sthira where a devotee named 
Achala lives. Go ask her how to learn and carry out the practice of 
enlightening beings.” 

So Sudhana paid his respects to King Mahaprabha and left. 

Achala 

Then Sudhana left Suprabha city and shortly set forth on the road; reflect- 
ing on the teaching of King Mahaprabha, remembering the principle of 
enlightening practice of great benevolence, thinking of the light of that 
method of great concentration adapting to the faculties of the world, 
developing the inconceivable power commanding the goodness of the 
vows of enlightening beings, stabilizing the inconceivable wisdom of 
enlightening beings, knowing how to develop and perfect sentient beings, 
contemplating the inconceivable unique greatness of experience of 
enlightening beings, aiming for the inconceivable measurelessness of 
enlightening beings, remembering enlightening beings’ inconceivable 
purity of development of sentient beings, thinking ofthe inconceivability 
of the purity of company of enlightening beings, focusing on enlightening 
beings’ inconceivable way of considering and seeing what to do for sen- 
tient beings, Sudhana became joyful and happy, his mind became clear, 
light, steadfast, broad, and invincible. Weeping as he thought of his mem- 
ories of spiritual benefactors, he thought, “Meeting spiritual benefactors is 
a mine of jewels of all virtues; it brings about the purification and fulfill- 
ment of all enlightening practices; it purifies the mindfulness of all 
enlightening beings; it purifies all enlightening beings’ sphere of mental 
command; it generates the light of concentration of all enlightening 
beings; it fosters accomplishments of the vision of all buddhas; itcauses the 
clouds of teachings of all buddhas to rain; it reveals the principles of the 
vows of all enlightening beings; it generates the inconceivable light of wis- 
dom and knowledge; it strengthens and develops the sprouting faculties of 
enlightening beings. Spiritual benefactors save me from falling into evil 
ways; they guide me according to the principle of equality of things; they 
show me which paths are safe and which dangerous; they elucidate the way 
of universal enlightenment; they explain to me universally good enlight- 
ening conduct; they tell me the way to the citadel of omniscience; they 
lead me into the stronghold of omniscience; they plunge me into the ocean 
of principles of the cosmos; they illumine for me the way into the ocean of 
what can be known in past, present, and future; they show me the multi- 
tude of spheres of all goals; they cause me to develop all good qualities.” 

As Sudhana wept, a group of celestial enlightening beings in the sky, 
envoys of the buddhas who were always following Sudhana to inspire him, 
said, “The buddhas are pleased with an enlightening being who puts the 
instruction of spiritual benefactors into practice. An enlightening being 



1252 


The Flower Ornament Scripture 


who obeys the word of spiritual benefactors is close to omniscience. An 
enlightening being who does not doubt the word of spiritual benefactors 
becomes near to spiritual benefactors. An enlightening being who always 
pays attention to spiritual benefactors is within sight of all goals. Go to the 
devotee Achala in the kingdom of Sthira, and you will hear from her of the 
practice of enlightening beings.” 

Then Sudhana emerged from the light of concentration knowledge and 
made his way to the kingdom of Sthira, looking for the devotee Achala. Peo- 
ple told him, “The devotee Achala is a girl living at home with her parents 
and relatives; she gives spiritual teaching to a large group of people.” Filled 
with joy, Sudhana went to Achala’s house. Standing in the door, he saw the 
whole house lit up with a soothing golden light. The moment Sudhana was 
touched by the light, five hundred subtle trances descended upon him, 
beginning with a trance characterized by power over all sensations, trance 
absorption in the realm of tranquillity, absorption in the welfare of all 
beings, absorption in the equanimity of the universal eye, and absorption in 
the matrix of realization of Thusness. The feeling of those trances was as 
subtle as the consciousness of a half-day old embryo. 

He also smelled a scent more beautiful than that of any gods or goddesses 
or humans or any other creatures of the world, and there was to be found in 
all the world no one even equal to, much less more beautiful than, that girl 
Achala. The radiance of her complexion, the proportions of her body, and 
the magnificence of her aura were such that none in the world, save buddhas 
and coronated enlightening beings, even equaled, much less surpassed them. 
Her scent was unequaled and unsurpassed by any celestial, preternatural, or 
human beings. The furnishings of her abode were unequaled and unsur- 
passed in all the world, except by the accoutrements of buddhas and 
coronated enlightening beings. Her company was also unequaled and 
unsurpassed by any in the world, except for the companies of buddhas and 
coronated enlightening beings. There was no one in all the world who 
could look upon Achala with lust — there was no one in the world whose 
afflictions did not cease the moment he beheld her. Just as gods with con- 
trolling power who live in the realm of desire do not activate afflictions, 
similarly people who saw Achala did not act on afflictions. There was no 
one in the world who became satiated with the sight of Achala, except those 
who were sated with wisdom. 

Then Sudhana, in an attitude of reverence, seeing Achala’s inconceivable 
physical majesty, her inconceivable appearance, and her inconceivable aura 
of light, which could not be blocked by all the cities and mountains on the 
face of the earth, sensing the inconceivable beneficial fragrance coming 
from her pores, looking over her endless company of followers, noticing the 
matchless adornment of her abode, immersed in the measureless ocean of 
her virtues, eulogized Achala with this verse: 


Who keeps conduct pure. 
Develops great tolerance, 



Entry into the Realm of Reality 


1253 


And makes vigor enduring as diamond 

Stands out in the world like a mountain of light. 


Then Sudhana said to her, “Noble one, I have set my mind on supreme 
perfect enlightenment, but I do not know how to learn and carry out the 
practice of enlightening beings. I hear that you give instruction to enlight- 
ening beings, so I ask you to tell me how an enlightening being is to learn 
and carry out the practice of enlightening beings.” 

In the affectionate, pleasing, charming words of an enlightening being, 
Achala greeted Sudhana and said, “It is good that you aspire to supreme per- 
fect enlightenment. I have an enlightening liberation containing invincible 
knowledge, and I cultivate enlightening beings’ way of practice of firm 
resolve. I have also attained mental command of the stage of equanimity in 
all things, and I am imbued with the light of knowledge to clarify the true 
state of all phenomena. I have also attained concentration of tireless search 
for truth.” 

Sudhana asked her about the sphere of these attainments, and she said her 
state was hard to believe. Sudhana urged her to tell him, assuring her that by 
the power of Buddha and the help of spiritual benefactors he would believe 
in it, enter into it, investigate, contemplate, follow, and cultivate it, and 
would not quarrel or make up arbitrary ideas or assumptions about it, but 
would strive to equal it. 

Achala then said to Sudhana, “A long time ago, in a past con called 
Undefiled Light, a buddha named Arms Extended Downward appeared in 
the world. I was the daughter of a king named Vidyuddatta. One quiet 
night, as my parents slept in the inner apartments of the palace, and the men 
and women of the court were fast asleep, and the sounds of music had all 
stopped, and my five hundred girl companions were all in bed, as I gazed up 
at the starry night sky I saw up there the Buddha, like the polar mountain, 
surrounded by many celestial beings, spirits, preternatural creatures, and 
countless enlightening beings, his body pervading everywhere with an aura 
ol unobstructed light. From his pores came a fragrance that soothed my 
body and mind and made me happy. Getting up from bed, I saluted the Bud- 
dha; looking at him, I found I could not determine any limit to the extent of 
his height and breadth. As I reflected on his marks and embellishments of 
greatness, I thought, ‘By performing what kind of action is such a body 
obtained? How are the marks and embellishments of greatness attained? 
H ow is the aura of light attained? How does the retinue of followers 
develop? How do the mentally produced dwelling and furniture appear? 
How is virtue developed? How is knowledge purified? How are the incon- 
ceivable meditative projections accomplished? How is mental command 
perfected? How is eloquence mastered?’ 

“Reading my mind, that Buddha said to me, ‘Daughter, you should pro- 
duce an invincible mind to destroy afflictions, an indomitable mind to get 
rid of all clinging, an intrepid mind to enter into the profound truth, a mind 
unshakable while descending into the whirlpool of the ocean of sentient 



1254 


The Flower Ornament Scripture 


beings who are attached to objects, a mind undeluded in the midst of all 
states of being, a mind tireless in seeking vision of all buddhas, a mind 
receiving the multitudes of teachings of all buddhas without complacence, a 
contemplative mind to attain the light of wisdom of all buddha-teachings, a 
retentive mind remembering the cycles of teaching of all buddhas, a mind 
free from forgetfulness even in regard to conventional terms, to say nothing 
of knowledge arising from the word of buddhas; and you should develop a 
mind of sharing, to distribute the jewels of the Teaching to all sentient 
beings according to their mentalities.’ 

“Having heard such principles ofthe Teaching from the Buddha, desiring 
omniscience, aiming for the development of the ten powers, seeking the 
eloquence of a buddha, wishing to purify in myself the aura of light ofabud- 
dha, wishing to perfect a body like a buddha, desiring the purity of marks 
and embellishments of greatness of a buddha, aiming to gain a congregation 
like a buddha, seeking purification of a buddha-land, wishing to accomplish 
the deportment of a buddha, wanting to attain the span of life of a buddha, 
developing a mind that neither afflictions nor anyone concerned with self- 
liberation alone could break down, like indestructible adamant, I do not 
remember the arising of a single thought of enjoyment of desires — much 
less engaging in sexual intercourse — for as many cons thereafter as atoms in 
this continent. I do not remember a single thought of anger toward my rela- 
tives, much less toward innocent others. I do not remember a single thought 
related to the idea of self, much less having considered anything my own. I 
do not remember any confusion, or any notion of difference, or yet any 
indifference, even while in the womb between death and birth, much less 
while focusing my attention. In all those cons I did not forget a single vision 
of a buddha, not even a dream vision, much less those appearing to the ten 
eyes of an enlightening being. Ever since that original inspiration I have 
been imbibing the ocean of the Teaching, contemplating and reflecting on 
every single statement, even in the context of worldly phenomena. There is 
not a single facet of the Teaching that I have not become absorbed in, even in 
the context of worldly arts and sciences. Ever since that first inspiration, 
while holding the wheel of teaching of the buddhas, I have never omitted 
even a single word as I learned it, even in following logic, except to regulate 
the guidance of others. There is not a single vow I have not undertaken in 
the presence of the buddhas I have met since then to purify the ocean of all 
sentient beings, even carrying out vows made to phantom buddhas. There is 
not a single enlightening practice from the ocean of past enlightening prac- 
tices of the oceans of buddhas that I have not undertaken to purify my own 
practice. There is not a single sentient being I have seen since then that I 
have not established in the determination for supreme enlightenment. I do 
not remember even having a thought of individual liberation since then. I do 
not remember ever conceiving any doubt, any notion of duality, any false 
discriminations, any notion of variety, any idea of grasping or rejection, any 
concept of inferior or advanced, or any thought of attachment or resistance, 



Entry into the Realm of Reality 


1255 


in regard to so much as even a single word or letter ol the Teaching, for as 
many eons as atoms in this continent. 

“Ever since then I have never been apart from buddhas, enlightening 
beings, and true spiritual benefactors. I have always been hearing of the vows 
of buddhas, the practices of enlightening beings, the transcendent ways of 
enlightening beings, the light of knowledge of the stages of enlightening 
beings, the inexhaustible treasury of mental command and concentration of 
enlightening beings, the way to enter the infinite network of worlds, the 
original causes of the infinite realms of sentient beings. I have never left the 
light of knowledge removing the web of afflictions of all beings. I have 
always been acquiring knowledge of the productive causes of the roots of 
goodness of all beings. I have always been appearing to all beings according 
to their mentalities. I have always been purifying the verbal range to instruct 
all beings. 

“Having attained this enlightening liberation containing invincible 
knowledge and this concentration of tireless searches for all truths, accumu- 
lating this enlightening way of practice of firm resolve, contemplating this 
method of mental command of the stage of equanimity in all things and this 
medium of the light of knowledge clarifying the basis of all things, I am 
capable of inconceivable miracles. Do you want to witness them?” 

Sudhana said, “I do.” 

Then, as she sat there, Achala looked into, passed through, followed, and 
meditated on ten hundred thousand doors of concentration, beginning with 
the door of enlightening liberation containing invincible knowledge, the 
door of concentration of tireless searches for all truths, the door of concen- 
tration on the arrangement of the sphere of efficacy, the door of 
concentration on the sphere of the ten powers, and the door of liberation 
through concentration on the inexhaustible source of all buddhas. As soon 
as Achala had reach these concentrations, Sudhana saw as many worlds as 
atoms in ten inexpressible numbers of buddha-lands quaking, and appearing 
made of clear lapis lazuli. He also saw in each world a billion sets of four con- 
tinents and a billion buddhas. He saw some of the buddhas in the heaven of 
satisfaction, some descending to be born on earth, some in the womb, some 
first-born, some leaving home for ascetic practice, some sitting under the 
tree of enlightenment, some defeating the demons, some realizing enlight- 
enment, some teaching, some entering final extinction — this was because 
there was no obstruction to vision in the worlds made of clear lapis lazuli. He 
also saw the aura of light of each buddha pervading all universes, and he saw 
the orderly congregations of each buddha. He also heard the voice of the 
individual buddha communicating all the cycles of the Teaching to all sen- 
tient beings. 

Then Achala emerged from concentration and said to Sudhana, “Did you 
see? Did you hear? Did you understand?” 

Sudhana said, “I saw, I heard, I understood.” 

Achala said, “In this way, learning enlightening beings’ practice of firm 
resolve, absorbed in tireless search for all truths, established in enlightening 



1256 


The Flower Ornament Scripture 


beings’ way of liberation by invincible knowledge, I satisfy all sentient 
beings with good explanation by following mental command of the stage of 
equanimity in all things, using the skill of the light of knowledge of how to 
elucidate the basis of all things. How can I know the practice or tell the vir- 
tues of the enlightening beings who are imbued with inconceivable, 
measureless virtues, who are like eagles soaring independently through the 
sky, who plunge into the sea of sentient beings to take out the mature 
enlightening beings, who search the treasure island of omniscience for the 
jewels of knowledge of the ten powers, who go like strong fishers into the 
sea of the mundane whirl with the net of the Teaching to mature beings 
born amid craving and pull them out of it, who go like titan kings through- 
out all realms of existence quelling the titanic disturbances and agitations of 
afflictions, who rise like the sun in the sky of the reality realm to evaporate 
the water of beings’ cravings and dry up the mud of afflictions, who rise like 
the full moon in the sky to awaken the water lilies of the minds of the teach- 
able, who support all beings equally, whether friendly or hostile, high or 
low, to plant and grow the sprouts of roots of goodness in all sentient beings, 
who go everywhere unhindered like the wind to uproot the afflictions and 
views of all sentient beings, who go through the world like sovereigns unit- 
ing all beings with generosity, kindness, assistance, and cooperation? 

“South of here is a city called Tosala in a land called Amitatosala. There is 
a mendicant named Sarvagamin living there. Go ask him how to learn and 
carry out the practice of enlightening beings.” 

So then Sudhana paid his respects to Achala and left. 

Sarvagamin 

His mind on the devotee Achala, remembering her teaching, absorbing 
what she had shown him, what she had told him, what she had described to 
him, what she had enjoined on him, what she had shared with him, what 
she had disclosed to him, what she had set forth to him, following it, reflect- 
ing on it, entering into it, cultivating it, embodying it, contemplating it, 
clarifying it, living up to it, Sudhana made his way from place to place, 
finally reaching the land of Amitatosala. There he sought out and found the 
city of Tosala. 

Entering the city at sunset, he went from block to block, street to street, 
looking for the mendicant Sarvagamin. In the still of the night, he saw a 
mountain called Sulabha, north of the city. The mountain peak was adorned 
with thickets and groves of various plants and trees and was as bright as the 
sun. Seeing that light, Sudhana was ecstatic: he thought to himself, “I will 
undoubtedly see the spiritual benefactor on this mountaintop.” 

Sudhana went out of the city to the mountain and climbed to the shining 
peak, where he saw the mendicant Sarvagamin from afar. The appearance of 
the mendicant was superior to that of the great god Brahma, glorious and 
radiant; he was walking around surrounded by ten thousand brahmic gods. 

Sudhana went up to Sarvagamin, paid his respects, and said, “Noble one, I 



Entry into the Realm oj Reality 


1257 


have set my mind on supreme perfect enlightenment, but I do not know 
how an enlightening being is to learn and carry out the practice of enlight- 
ening beings. I hear that you give enlightening beings instruction, so please 
tell me how to learn and carry out the practice of enlightening beings.” 

Sarvagamin said, “It is good that you have set out for supreme perfect 
enlightenment. I am established in the enlightening practice of going 
everywhere, I have attained concentration of all-observing vision, and I am 
imbued with the light of knowledge of transcendent wisdom which distin- 
guishes all planes of the cosmos without effort, based on nonbeing. In 
wandering through all worlds of living beings and inanimate objects, in 
wandering through the realms of existence ofall beings, in the occasions of 
death of all sentient beings, in the occasions of birth of all sentient beings, in 
all kinds of conditions of existence, in the various places of birth, the worlds 
and abodes, of sentient beings of various appearances, forms, and sizes, 
bound to various kinds of existence, with various aims, wedded to various 
views and courses of action, believing in various forms of religion, I work for 
the benefit of sentient beings by various means and various applications of 
knowledge. Some I help by teaching various worldly arts, by means of the 
light of mental command of all kinds of arts. Some I help by charity, kind- 
ness, assistance, and cooperation, to lead them to omniscient knowledge. 
Some I help by describing the ways of transcendence, generating the light of 
knowledge of dedication to omniscience. Some I help by praising the aspira- 
tion for enlightenment, producing a basis for preservation of the seed of 
enlightenment. Some I help by describing all facets of the practices of 
enlightening beings, fostering the commitment to purify all buddha-lands 
and perfect all beings. Some I help by frightening them, showing them the 
misery and pain resulting from evil actions. Some I help by delighting them, 
telling them about the fruit of omniscience ultimately developing from giv- 
ing gifts to all buddhas. Some I help by describing the virtues and qualities of 
all buddhas, to generate desire for the qualities of buddhas and determina- 
tion for omniscience. Some I help by eulogizing the greatness of buddhas, to 
generate the desire to embody buddhahood and be constantly engaged in 
spontaneous, ceaseless buddha-work. Some I help by showing the mastery 
of buddhas, to generate the desire to attain supreme buddhahood. 

“Furthermore, in every street, every block, every house, every district, 
every family and group, I assume forms like the men and women, boys and 
girls, and expound the Teaching to them according to their dispositions, 
aims, powers, and thoughts; they do not know who is teaching them or 
where I am from; they just practice truthfully what they have heard. And I 
go everywhere on this continent to those who are immersed in the views of 
false doctrines, in order to mature those who cling to various views. And just 
as I do so throughout the continent, so also do I work for the benefit of all 
beings on earth, in the galaxy, in the universe, in infinite worlds, in the paths 
of all beings, in the abodes of all beings, in the thoughts in which all beings 
rest, in the groups of all beings, in the masses of all beings, in all races of 
beings, among all types of beings, wherever they be, helping them accord- 



1258 


The Flower Ornament Scripture 


ing to their mentalities and inclinations, through various means, various 
methods, various approaches, various efforts, various devices, various expe- 
dients, various activities, assuming various forms, and speaking in various 
languages. 

“I know this enlightening practice of going everywhere. How can I know 
the practice or tell of the virtues of the enlightening beings with bodies 
equal to all beings, who have attained concentration in which their own 
bodies and all bodies are indivisible, whose vast sphere of emanation adapts 
to all states of existence, who pass through existence in all worlds in their 
own bodies, who are intent on mystical projections pleasing to the sight of 
all beings, who appear to be born in all races, who carry out their vows 
unimpeded in all ages, who can manifest the interrelated cosmic network of 
practices, who are devoted to working for the welfare of all beings while liv- 
ing together with them without becoming defiled, who realize the basic 
equality of the worlds of past, present, and future, who are imbued with end- 
less great compassion appearing in the realm of selfless knowledge, who aim 
to foster good in all beings? 

“South of here is a land called Prthurashtra, where there lives an eminent 
perfumer named Utpalabhuti. Go ask him how to learn and carry out the 
practice of enlightening beings.” 

So Sudhana paid his respects to the mendicant Sarvagamin and left. 
Utpalabhuti 

Unconcerned with body and life, unconcerned with any material things, 
unconcerned with enjoyment of any people or places, unconcerned with 
objects of the senses, unconcerned with enjoying the experiences that go 
along with having followers, unconcerned with kingship, dominion, or 
power, concerned with developing, guiding, and purifying all sentient 
beings, with achieving supreme purity of a buddha-land, with tirelessly 
attending and serving all buddhas, with knowing and according with the 
inherent nature of all things, with permanently attaining the virtues of all 
enlightening beings, with carrying out the vows of enlightening beings 
through all ages, with entering the ocean of congregations of all buddhas, 
with entering all concentrations of enlightening beings in each particular 
mode of concentration by mystic transformation, with tirelessly receiving 
the light of knowledge of all truths through the cycles of teachings of all 
buddhas, pondering these and other virtues of all enlightening beings, 
Sudhana made his way to Prthurashtra, where he sought and found the emi- 
nent perfumer Utpalabhuti. 

Seeing the perfumer, Sudhana went up to him, paid his respects, and said, 
“Noble one, I have set out for supreme perfect enlightenment, seeking the 
knowledge common to all buddhas, wishing to fulfill the vows fulfilled by 
all buddhas, wishing to see the embodiments of all buddhas, wishing to 
attain the reality body of all buddhas, wishing to know the body of knowl- 
edge of truths of all buddhas, wishing to purify all enlightening practices, 



Entry into the Realm of Reality 


1259 


wishing to manifest the sphere of concentration of all enlightening beings, wish- 
ing to master the sphere of mental command of all enlightening beings, wishing 
to disperse all obstructions, wishing to travel through all lands. But I do not know 
how an enlightening being is to learn and carry out the practice of enlightening 
beings. How does an enlightening being gain access to omniscience?” 

Utpalabhuti said, “It is good that you aspire to supreme perfect enlighten- 
ment. I know about all fragrances — perfumes, incenses, ointments, and 
aromatic powders — and how they are compounded and used. I also know 
the sources of all fragrances. I know celestial fragrances, and I also know the 
fragrances of other types of beings, human and nonhuman. Indeed, I know 
various kinds of fragrances. I know fragrances that cure illness, I know fra- 
grances that remove depression, I know fragrances that produce mundane 
joy, I know fragrances that incite passions, I know fragrances that extinguish 
passions, I know fragrances that produce pleasure in enjoyment of various 
created things, I know fragrances that produce rejection of all created 
things, I know fragrances that remove arrogance and heedlessness, I know 
fragrances that produce thoughts of Buddha, I know fragrances that accord 
with the principles of the Teaching, fragrances enjoyable to sages, the vari- 
ety of fragrances of enlightening beings, and the fragrances of the 
arrangement of all stages of enlightening beings. I also know the external 
appearance of all these fragrances, as well as their source, production, mani- 
festation, perfection, purification, removal, application, use, sphere of 
action, efficacy, nature, and root. 

“In the human world there is a fragrance said to come from the agitation 
of water spirits: one grain the size of a sesame seed will cause this whole 
country to be covered with fragrant clouds that shower fine fragrant rain for 
seven days. Those on whose bodies or clothing that fragrant water falls 
become as brilliant as golden flowers, and any houses or buildings on which 
it falls become as brilliant as golden flowers. And any who smell the scent of 
that fragrant water wafting in on the breeze become ecstatic for seven days 
and experience many kinds of physical and mental pleasure and delight. Fur- 
thermore, no illness — whether due to constitutional upset or external 
trauma — occurs in their bodies, nor do they suffer any mental distress or 
depression, nor do they have any fear, anxiety, fright, agitation, or ill will. 
They become kind to one another, happy, and joyful. When they have 
become happy and joyful, I begin to purify their minds and teach them in 
such a way that they become certain of supreme enlightenment. 

“There is a kind of sandalwood that comes from the mountains which 
will protect those anointed with its essence from burning even if they fall 
into a fire. The sound of kettledrums or conches smeared with it will drive 
away all enemy armies. There is a kind of aloe called ‘lotus calyx’ from the 
banks of the lake Heatless; a grain of it the size of a sesame seed will fill the 
whole continent with fragrance such that all who smell it gain a disciplined 
mind rejecting evil. There is a kind of fragrance from the Himalaya Moun- 
tains which is such that all who smell it become dispassionate; then I teach 



1260 


The Flower Ornament Scripture 


them in such a way that they attain a concentration called ‘sphere of 
dispassion.' There is a kind of fragrance from the world of spirits called 
‘ocean storehouse’ which is produced for the use of sovereign rulers; per- 
fumed by it, the ruler and the ruler’s armies stand in the sky. There is a kind 
of incense called ‘beautiful array’ originating in the celestial hall of the good 
doctrine; when it is burned, celestial beings gain awareness of the scent of 
enlightenment. There is a kind of incense from the pure treasuries in the 
palace of the heaven of timely portion; when it is burned, inhabitants of that 
heaven all go to the ruler of the heaven of timely portion, who then talks to 
them about the Teaching. There is a kind of incense in the heaven of satis- 
faction which, when burned before an enlightened being destined to 
become a buddha in one lifetime who is sitting on the throne of the Teach- 
ing, fills the whole cosmos at once with a great fragrant cloud and causes 
rain from the great cloud of the Teaching to shower in many arrays on the 
audiences of all buddhas. There is a kind of incense called ‘fascinating’ in the 
palace of the king of the heaven of beautiful emanations which, when 
burned, causes rain to shower from the cloud of the inconceivable Teaching 
for seven days. 

“I know this art of perfuming. How can I know the practice, tell of the 
virtues, elucidate the method of purification of conduct, convey the irre- 
proachable action, or explain the malice-free words, thoughts, and deeds of 
the enlightening beings who are free from foulness, who are void of lusts, 
who are free from the snares of the demon of afflictions, who have tran- 
scended all conditions of existence, who proceed with material form as 
being something in the magic of knowing, who are unstained by any world, 
whose way of life is free from attachment, who have purified the sphere of 
unobstructed knowledge, who are in the realm of unimpeded knowledge, 
who do not take refuge in any abode or rely on anything in existence? 

“South of here is a city called Kutagara, where there lives a mariner 
named Vaira. Go ask him how to learn and carry out the practice of 
enlightening beings.” 

So then Sudhana paid his respects to Utpalabhuti and left. 

Vaira 

On the way to the city Kutagara, Sudhana observed where the road was vari- 
ously low and high, even and uneven, dusty and dust-free, safe and perilous, 
impassable and unobstructed, crooked and straight. As he went along he 
thought, “My going to that spiritual benefactor will be a means of accom- 
plishment of the path of enlightening beings, a means of accomplishment of 
the path of knowledge to assist sentient beings; it will be a means of accom- 
plishment of the path of transcendence, a means of accomplishment of the 
path of knowledge to assist sentient beings. It will become a means of stop- 
ping all beings from falling into attachment and rejection, arrogance and 
servility; a means of turning all beings away from bad inclinations; a means 
of ridding all beings of the dust of afflictions; a means of removing the 



Entry into the Realm oj Reality 


1261 


thorns and grit of wrong views from all sentient beings; a means of absorp- 
tion in the unobstructed reality realm; a means of leading to the eternal 
citadel of omniscience. Why is that? Spiritual benefactors arc mines of all 
that is good, sources of omniscience.” 

With these thoughts in mind, with a purpose rarely encountered, he 
made his way to Kutagara city looking for the mariner Vaira. When he got 
there, he saw the mariner surrounded by hundreds of thousands of mer- 
chants and hundreds of thousands of other people who wished to hear him 
talk, explaining to them the oceans of virtues of buddhas by talking about 
the ocean. 

Sudhana went up to Vaira, paid his respects, and said, “Noble one, I have 
set my mind on supreme perfect enlightenment, but I do not know how to 
learn and carry out the practice of enlightening beings. I hear that you give 
enlightening beings instruction, and I hope you will tell me how one is to 
learn and carry out the practice of enlightening beings.” 

Vaira said, “It is good thatyou aspire to supreme perfect enlightenment 
and ask about the means of attaining great knowledge, about the cause of 
the various miseries of the mundane whirl, about the means of arriving at 
the island of omniscience, about the means of producing the indestructible 
vehicle of universal salvation, about the means of attaining the path lead- 
ing away from the danger of falling into the state of individual liberation, 
about the source of the path of knowledge of the way to attain all kinds of 
tranquil concentrations, about the source of the unobstructed path of the 
chariot of vows carrying the practice of enlightening beings which goes 
everywhere, about the means of development and purification of the path 
guided by the nature of enlightening practice adorned with all waves of 
energy, about the means of development and purification of the endless 
path facing all things, the means of development and purification of the 
path into the ocean of omniscience. 

“I live in this coastal metropolis of Kutagara, purifying enlightening prac- 
tice characterized by great compassion. Observing those on this continent 
who are poor, I practice such spiritual exercises as will cause their wishes to 
be fulfilled: I will take care of their mundane needs, and I will satisfy them 
with spiritual enjoyments; I will teach them the way to accumulate virtue, I 
will foster knowledge in them, I will promote the growth of the power of 
roots of goodness, I will inspire them to seek enlightenment, I will purify 
their aspiration for enlightenment, I will firmly establish their power of 
great compassion, I will get them to extinguish the misery of the mundane 
whirl, I will firmly establish their power to act in the mundane world with- 
out tiring, and I will get them to care for all living beings. I will set them at 
the gate of entry into the ocean of virtue, I will produce in them the light of 
knowledge of the ocean of truths, I will turn them toward the ocean of all 
buddhas, and I will plunge them into the ocean of omniscience. 

“With these thoughts in mind I roam this city on the edge of the ocean. 
Thus committed to the welfare and happiness of the world, I know all the 
treasure islands in the ocean. I know all the deposits of precious substances. 



1262 


The Flower Ornament Scripture 


all the types of precious substances, and all the sources of precious sub- 
stances. I know how to refine, bore out, extract, and produce all precious 
substances, and I know all precious vessels, tools, and objects, and the light 
of all precious substances. I know the abodes of all water spirits, the agita- 
tions of all water spirits, the abodes of all sprites, the agitations of all sprites, 
the abodes of all goblins, how to alleviate the danger of goblins, the abodes 
of all ghosts, and how to put an end to obstacles caused by ghosts. I know 
how to avoid all the whirlpools and billows, and I know the colors and 
depths of all the waters. I know the cycles of the sun, moon, stars, and plan- 
ets, and the lengths of the days and nights. I know when to travel and when 
not to; I know when it is safe and when it is dangerous. I know the perform- 
ance and soundness of the hull and rigging of ships. I know how to control 
and steer ships, 1 know how to catch the wind, I know where the winds rise 
from, I know how to direct the ship and how to turn it around, 1 know when 
to anchor and when to sail. 

“With this knowledge, always engaged in working for the benefit of 
beings, with a sturdy ship, safe, peaceful, without anxiety, I convey mer- 
chants to the treasure islands of their choice, pleasing them with spiritual 
conversation. Having enriched them with all kinds of jewels, I bring them 
back to this continent. And I have never lost a single ship. All who see me or 
hear my spiritual instruction are freed from all fears of sinking in the ocean 
of the mundane whirl; they become aware of the knowledge of how to go 
into the ocean of omniscience, they learn how to evaporate the ocean of 
craving, they arc illumined with knowledge of the ocean of past, present, 
and future, they become capable of annihilating the ocean of suffering of all 
sentient beings, they undertake to clear the turbidity of the ocean of minds 
of all sentient beings, they begin the heroic effort to purify the ocean of all 
lands, they never turn back from going throughout the ocean of all places, 
they penetrate the variety in the ocean of faculties of all sentient beings, they 
adapt to the ocean of actions of all sentient beings, and they appear in the 
ocean of the world intentionally according to the mental set. 

“I have attained this enlightening liberation which is characterized by 
great compassion and the sound of flowing water, and it is beneficial to see 
me, hear me, live with me, and remember my name; but how can I know the 
practice or tell of the virtues of the enlightening beings who traverse all the 
oceans of the mundane whirl, who are unaffected by the ocean of afflictions, 
who are free from the danger of being engulfed by the ocean of views, who 
travel the water of inherent nature of the ocean of all phenomena, who 
travel the ground of inherent nature of the ocean of all beings, who hold the 
net of means of salvation of all creatures from the oceans of the mundane, 
who abide in the ocean of omniscience, who pull all sentient beings out of 
the ocean of attachments, who remain continuously through the ocean of 
all times, who have true higher knowledge to perfect the ocean of all sen- 
tient beings, who do not miss the right occasions to guide the ocean of all 
sentient beings? 

“South of here is a city called Nandihara. An eminent man named 



Entry into the Realm of Reality 1263 

Jayottama lives there. Go ask him how to learn and carry out the practice of 
enlightening beings.” 

Then Sudhana paid his respects and reluctantly left the mariner Vaira. 
Jayottama 

His mind filled with great love for the infinite realm of life, overflowing 
with great compassion, having amassed immense stores of virtue and knowl- 
edge, freed from the defilement of ignorance, passion, and all afflictions, 
realizing the equality of all things, proceeding equanimously on the path of 
omniscience, having eradicated the entryways into countless bad tendencies, 
proceeding heroically by the power of steadfast energy immune to all evils, 
filled with great calm by the inconceivable concentrations of an enlighten- 
ing being, having thoroughly dispelled the darkness of ignorance by the 
light of the sun of wisdom, adorned with flowers of knowledge vivified by 
the moon of bliss and the breeze of means, according with the principles of 
knowledge of liberation through the ocean of great vows, imbued with 
knowledge pervading the reality realm unimpeded, facing the entrance of 
the imperishable city of omniscience, seeking the path of enlightening 
beings, Sudhana made his way to the city of Nandihara and sought out the 
eminent Jayottama, whom he saw in a grove at the eastern edge of the city, 
surrounded by thousands of elders, giving instructions regarding the various 
affairs of the city, in the course of which he was also talking about spiritual- 
ity in order to get rid of all egoism, possessiveness, acquisitiveness, clinging 
to material things, dependency, binding cravings, impeding views, obscur- 
ing doubts, beclouding deceit and guile, defiling envy and jealousy, in order 
to clear and purify everyone’s minds, in order to inspire them to delight in 
the vision of buddhas by fostering the power of pure faith in them, in order 
to get them to accept the buddha-teachings by bringing forth the powers of 
enlightening beings in turn, in order to generate the power of concentration 
of enlightening beings by revealing to them the practices of enlightening 
beings, in order to purify enlightening beings’ power of recollection by 
showing them the power of wisdom of enlightening beings. Thus he was 
expounding the Teaching, to inspire them to seek enlightenment. 

Sudhana went up to the grandee Jayottama, bowed to him, and with 
respect for the Teaching said, “I am Sudhana, O noble one, and I seek the 
practice of enlightening beings. Please tell me how to learn the practice of 
enlightening beings, how to orient myself to the disciplines that will perfect 
all sentient beings while I am learning, how to see all buddhas, how to hear 
the teaching of all buddhas, how to remember the multitudes of teachings of 
all buddhas, how to carry out the principles of the teachings of all buddhas, 
how to perform the practice of enlightening beings in all worlds, how to be 
indefatigable living in all ages by the practice of enlightening beings, how to 
perceive the transformation of all who have gone to Thusness, how to 
receive the empowerment of all buddhas, how to attain knowledge of the 
powers of all buddhas.” 



1264 


The Flower Ornament Scripture 


Jayottama said to Sudhana, “It is good that you aspire to supreme perfect 
enlightenment. I am purifying the method of enlightening practice that 
goes everywhere, by the power of attainment of nondoing based on 
nonbeing. By this method of purification of enlightening practice going 
everywhere, I expound the Teaching in all realms of being in the universe, I 
oppose untruth, I stop controversy, conflict, strife, combat, and hostility. I 
cut through bonds and break prisons apart. I eliminate fears. I put an end to 
evildoing, I turn people away from killing, stealing, sexual misconduct, 
falsehood, slander, harshness, divisive talk, longing, malice, and false views. 
I get them to stop all compulsive activity and to pursue all right and good 
actions. I teach everyone all arts and crafts that bring benefit to the world. I 
elucidate, articulate, explain, and promote all sciences for the happiness of 
the world. I go along with all false doctrines in order to develop the people 
involved in them. In order to show the excellence of higher knowledge, to 
put a stop to all views, to inspire interest in the teaching of all buddhas, I 
approach all the celestial beings in the realm of form all the way up to the 
world of Brahma and expound the Teaching to them. And as I teach in this 
universe, so also do I teach in as many worlds as atoms in ten unspeakable 
numbers of decillions of buddha-lands. I teach the ways of buddhas, the 
ways of enlightening beings, the ways of Buddhist disciples, and the ways of 
individual illuminates. I teach about the hells, what leads to hell, and the 
motives and actions of beings in hell. I teach about animality, the types who 
tend toward animality, what leads to animality, and the misery of animalistic 
life. I teach about the underworld, what leads to the underworld, and the 
misery of the underworld. I teach about heavens, what leads to heaven, and 
the enjoyments of heaven. I teach about the human world, what leads to the 
human world, and the variety of pleasant and unpleasant experiences in the 
human world. 

“Thus I teach about the law of the world, the formation of the world, 
the decline of the world, the pain of the world, and emancipation from the 
world; I expound the Teaching in order to explain the path of practice of 
enlightening beings, to remove the ills of the mundane world, to show the 
virtues of omniscience, to extinguish the pain of infatuation with states of 
being, to elucidate the unimpeded nature of reality, to clarify the ordinary 
conduct of the world, to point out the happiness and misery of the conduct 
of all beings in the world, to show the notions on which all worlds are 
based, to elucidate the independent state of those who realize Thusness, to 
fend off all active afflictions, and to show the progress of the wheel of 
teaching of the enlightened. 

“I know this method. of purification of enlightening practice that goes 
everywhere, an undefiled manifestation of nondoing based on illumination. 
How can I know the practice or tell of the virtues of enlightening beings 
who have all mystic knowledges, who go throughout all lands with the 
body of knowledge of illusoriness, who have attained the stage of knowl- 
edge of the universal eye, who hear all utterances, who have attained control 
of the light of the way to truth that pervades past, present, and future, who 



Entry into the Realm oj Reality 


1265 


are heroic masters of knowledge comprehending all things, who speak with 
the voice of totality communicating to infinite sentient beings according to 
their mentalities, who have phantom bodies the same as all enlightening 
beings pleasing to the masses of sentient beings with their various wishes, 
who are intent upon one and the same inconceivable body of all buddhas, 
whose body of knowledge pervades past, present, and future, whose sphere 
is as vast and measureless as the sky? 

“South of here, in the land of Shronaparanta, is a city called Kalingavana, 
where a nun named Sinhavijurmbhita lives. Go ask her how to learn and 
carry out the practice of enlightening beings.” 

Then Sudhana paid his respects to Jayottama and left. 

Sinhavijurmbhita 

Then Sudhana made his way to the city called Kalingavana in the land of 
Shronaparanta, where he asked everyone he met the whereabouts of the nun 
Sinhavijurmbhita. As he was looking for the nun, everywhere he went hun- 
dreds of boys and girls came together from the streets and intersections and 
blocked the way. There were also hundreds of men and women, who told 
him, “the nun Sinhavijurmbhita is in this city, staying in Sunlight Park, 
which was donated by Jayaprabha, where she is expounding the Teaching 
for the benefit of countless beings.” 

So then Sudhana went to this Sunlight Park and looked all around. In the 
park he saw trees called “moon-risen,” which were covered like pavilions, of 
flamelike color and blazing radiance, lighting up the space of a league all 
around. He also saw leafy trees called “completely covering,” which are 
shaped like parasols, their clustered leaves providing shade, shining like blue 
crystal clouds. He saw flowering trees called “treasury of flowers,” which 
had various pleasing forms like the Himalaya Mountains and showered end- 
less streams of varicolored flowers, like the trees of paradise adorning the 
heavens. He also saw ever-ripe sweet fruit trees called “gathering of fruits of 
indescribable sweetness,” which had the appearance of golden polar moun- 
tains and were always bearing fruit. He also saw jewel trees called “treasury 
of radiance,” which looked like incomparable jewels and bore riches in buds 
producing garlands and ornaments of celestial jewels and wish-fulfilling 
gems, and were adorned by jewels of countless colors. He also saw trees of 
cloth called “soothing,” from which hung precious celestial cloths of vari- 
ous colors. He also saw trees of musical instruments called “pleasing,” which 
produced music more sweet and pleasant than that of the heavens. He also 
saw trees of fragrance called “gracing everywhere,” which pervaded every- 
where with all kinds of pleasing fragrances. There were also cool lotus 
ponds, with steps made of bricks of seven precious substances arrayed on 
four sides, surrounded by benches of various jewels painted with sandal- 
wood fragrance, set in ground made of blue lapis lazuli, the bottom covered 
with gold sand, the ponds filled with water pleasantly scented with celestial 
fragrance, the surface of the water covered with varicolored lotuses of heav- 



1266 


The Flower Ornament Scripture 


enly scent and texture, the air around them filled with the songs of birds, 
more lovely than the heavens, all surrounded by rows of beautiful trees of 
various celestial treasures. 

At the foot of each of those treasure trees were arranged jewel lion seats of 
various pleasing forms, adorned with innumerable jewels of various kinds, 
spread with various precious celestial cloths, perfumed with incenses of all 
kinds of celestial fragrances, covered with canopies of various jewels hung 
with precious silks surpassing those of the heavens, enveloped in nets of gold 
adorned by various jewels, with circlets of bells giving forth pleasant sounds, 
surrounded by hundreds of thousands of celestial seats. At the foot of one 
precious tree he saw a lion seat in the calyx of a jewel lotus; at another, a lion 
seat in the calyx of a fragrant diamond lotus; at another, a lion seat in the 
calyx of a diamond lotus ornamented with dragons; at another, a lion seat in 
the calyx of a diamond lotus with clusters of jewel lions; at another, a lion 
seat in the calyx of a lotus of luminous jewels; at another, a lion seat in the 
calyx of a lotus of the finest diamonds; at another, a lion seat in the calyx of a 
lotus of world-illumining jewels; at another, a lion seat in the calyx of a lotus 
of jewels of white light. 

H e saw that the ground of the whole park was scattered with various jew- 
els, just as the ocean is scattered with jewel islands. The earth, studded with 
blue lapis lazuli and inlaid with all kinds ofjewels, was soft and pleasant to 
the touch, and would give way and spring back as one walked on it. The 
grounds were covered with diamond lilies, of pleasant texture and lovely 
scent. The sweet sounds of the calls of various birds were heard, and the park 
was graced with well-arrayed stands of heavenly precious sandalwood trees. 
There were endless streams ofjewel blossoms raining from clouds of various 
jewel flowers in a magnificent array surpassing the pleasure garden of Indra, 
chief of gods. There were well-spaced towers with various incomparably 
fragrant incenses always burning, more magnificent than Indra’s hall ofjus- 
tice, covered above with nets of various jewels surpassing those of the 
heavens, hung with garlands of pearl flowers spread all over with nets of 
shining gold arrayed with jewel bells. Trees of various musical instruments, 
jewel palm trees with nets of bells, played sweet music as they were stirred by 
the breeze, and the singing of goddesses was also heard. The park was splen- 
didly adorned by rain from clouds of radiant celestial cloths, of infinite 
colors like the ocean, lovely to see. He saw Sunlight Park adorned with hun- 
dreds of thousands of towers arrayed with inconceivable, innumerable 
jewels, beautiful as the castle of the god Indra. It was adorned with arrays of 
all kinds ofjewels, everywhere graced with arrays of beautifully formed par- 
asols, always radiating pleasing light, like the abode of the god Brahma, 
shining with world-illumining light. It was as vast as a space that holds 
innumerable worlds. Sudhana saw this Sunlight Park by the strength of the 
mystic power ot the nun Sinhavijurmbhita. 

Sudhana looked all over and saw these magnificent adornments of the 
park, replete with infinite, inconceivable qualities, perfected by the matura- 
tion of the work of the enlightening being, born of vast supramundane roots 



Entry into the Realm of Reality 


126 7 


of good, deriving from making offerings to inconceivably many buddhas, 
unsurpassed by all worldly goodness, sprung forth from the illusory nature 
of phenomena, composed of the results of extensive pure good works, with- 
out contamination, produced by the power deriving from the past virtuous 
actions of the nun Sinhavijurmbhita, unique, beyond the individually liber- 
ated, immune to the destructive influence of false teachers, imperceptible to 
maniacs and ignoramuses. 

In all of those lion seats under the various precious trees he saw the nun 
Sinhavijurmbhita sitting, surrounded by a great company of followers, 
calm, composed, her senses and mind quiet, well controlled, her senses sub- 
dued, as restrained as an elephant, her mind pellucid and clear as a deep pool, 
granter of all desires like a wish-fulfilling jewel, unaffected by worldly 
things as a lotus is not clung to by water, fearless as a lion, with polished 
expertise, unshakable as a mountain, pure in conduct, soothing the minds of 
beings like intoxicating perfume, extinguishing the burning of afflictions 
like sandalwood from the snowy mountains, alleviating the pains of all sen- 
tient beings like the medicine “good to see,” beneficial to all who behold 
her, producing the physical and mental bliss of quiescence like the light of a 
buddha free from the ills and delusions of passion, clearing the minds of sen- 
tient beings polluted by afflictions like the water-purifying crystal, 
promoting the growth of roots of virtue like a good field. He saw her sitting 
in those seats, with various audiences in the surrounding seats. 

In one setting he saw the nun surrounded by gods of the heaven of pure 
abodes, expounding a doctrine called unity with endless liberation; in 
another he saw her surrounded by gods of Brahma’s heaven, expounding a 
purity of the sphere of the voice called division of the universal ground; in 
another he saw her surrounded by gods and goddesses of the heaven of con- 
trol of others’ emanations, expounding a doctrine called array of powers of 
purification of mind of enlightening beings; in another he saw her sur- 
rounded by gods and goddesses of the heaven of enjoyable emanations, 
expounding a doctrine called pure array of all phenomena; in another he saw 
her surrounded by gods and goddesses of the heaven of satisfaction, 
expounding a doctrine called resorting to the treasury of one’s own mind; in 
another he saw her surrounded by gods and goddesses of the heaven of 
timely portion, expounding a doctrine called endless array; in another he 
saw her surrounded by gods and goddesses of the thirty-three-fold heaven, 
expounding a doctrine called the method of rejecting; in another he saw her 
surrounded by water spirits, nymphs, and sprites, expounding a doctrine 
called array of lights of the sphere of buddhas; in another he saw her sur- 
rounded by demigods and demigoddesses and their children, expounding a 
doctrine called treasury of salvation of the world; in another he saw her sur- 
rounded by celestial musicians, expounding a doctrine called endless giving 
of delight; in another he saw her surrounded by titans, with their wives and 
children, expounding a doctrine called manifestation of power of reason in 
the knowledge of the reality realm; in another he saw her surrounded by 
fantastic birds, expounding a doctrine called the sphere of action concerned 



1268 


The Flower Ornament Scripture 


with alarming those in the ocean of existence; in another he saw her sur- 
rounded by centaurs expounding a doctrine called the range of 
manifestation of the action of Buddha; in another he saw her surrounded by 
great serpents, expounding a doctrine called production of the joy of the 
enlightened; in another he saw her surrounded by hundreds of thousands of 
women, men, boys and girls, expounding a doctrine called higher reaches of 
knowledge; in another he saw her surrounded by goblins, expounding a 
doctrine called production of compassion; in another he saw her surrounded 
by people devoted to the vehicle of listeners, expounding a doctrine called 
higher power of knowledge; in another he saw her surrounded by people 
devoted to the vehicle of individual illumination, expounding a doctrine 
called splendor of the illustrious virtues of buddhas; in another he saw her 
surrounded by people devoted to the Great Vehicle of universal enlighten- 
ment, expounding a medium of light of knowledge of concentration called 
door to totality; in another he saw her surrounded by enlightening beings 
who had just been inspired to seek enlightenment, expounding a medium of 
concentration called multitude of vows of all buddhas; in another he saw her 
surrounded by enlightening beings in the second stage, expounding a 
medium of concentration called sphere of dispassion; in another he saw her 
surrounded by enlightening beings in the third stage, expounding a medium 
of concentration called sphere of tranquillity; in another he saw her sur- 
rounded by enlightening beings in the fourth stage, expounding a medium 
of concentration called production of the field of action of the energy of 
omniscience; in another he saw her surrounded by enlightening beings of 
the fifth stage, expounding a medium of concentration called treasury of 
flowers of the tendrils oi the mind; in another he saw her surrounded by 
enlightening beings in the sixth stage, expounding a medium of concentra- 
tion called filled with light; in another he saw her surrounded by 
enlightening beings in the seventh stage, expounding a medium of concen- 
tration called adornment of the stage of totality; in another he saw her 
surrounded by enlightening beings in the eighth stage, expounding a 
medium of concentration called realm of the body distributed equally 
throughout the structure of the cosmos; in another he saw her surrounded 
by enlightening beings in the ninth stage, expounding a medium of concen- 
tration called array of the abode of the power of nonacquisition; in another 
he saw her surrounded by enlightening beings in the tenth stage, expound- 
ing a medium of concentration called sphere of nonobstruction; in another 
he saw her teaching an audience of thunderbolt bearers a doctrine called 
mighty array of thunderbolts of knowledge. 

Thus he saw the mature, the teachable, the capable among those in all 
states of being gathered in this park, each type in a separate assembly, with 
various inclinations and interests, firmly intent and deeply faithful, with the 
nun Sinhavijurmbhita teaching them each in such a way that all became cer- 
tain of supreme perfect enlightenment. How was that so? Because the nun 
Sinhavijurmbhita had gone into countless tens of hundreds of thousands of 
doors of transcendent wisdom, beginning with the equanimity of the uni- 



Entry into the Realm oj Reality 


1269 


versal eye, exposition of all buddhas’ teachings, differentiation of the planes 
of the reality realm, dispersing all obstructions, production of good 
thoughts in all sentient beings, supreme adornment, matrix of the principle 
of nonattachment, sphere of the realm of reality, treasury of mind, and 
source of miracles pleasing to all. And all the enlightening beings and others 
who came to this park to see the nun Sinhavijurmbhita and hear her teach 
were guided by her, from the beginning accumulation of virtues, until she 
had made them irreversible on the way to supreme perfect 
enlightenment. 

Then Sudhana, having seen the nun Sinhavijurmbhita with such an 
abode, such furnishings, such an audience, such mastery, such mystic power, 
and such eloquence, and having heard her teaching, his mind drenched by 
the immense cloud of the Teaching, his thoughts toward Sinhavijurmbhita 
pure, he prostrated himself and then circled her in respect hundreds of thou- 
sands of times. At that time the whole park and the congregations were 
suffused with a glorious light from the nun. Having made hundreds of thou- 
sands of circumambulations, he noticed that as he circumambulated he saw 
the nun whichever way he faced. He stood before her and said, “Noble one, I 
have set my mind on supreme perfect enlightenment, but 1 do not know 
how to learn and carry out the practice of enlightening beings. I hear you 
give enlightening beings instructions, so please tell me how to learn and 
carry out the practice of enlightening beings.” 

She said, “1 have attained the enlightening liberation of removal of all 
vain imaginings.” Sudhana asked her about the sphere of this liberation, and 
she said, “It is the light of knowledge whose nature is instantaneous aware- 
ness of the phenomena of past, present, and future.” Sudhana asked about 
the compass of this light of knowledge, and she replied, “As I go in and out 
the door of this light of knowledge, there is born in me a concentration 
called ‘possessed of all phenomena,’ by the attainment of which concentra- 
tion 1 go to all worlds in the ten directions with mentally produced bodies to 
present offerings as numerous as atoms in untold buddha-lands with bodies 
as numerous as atoms in untold buddha-lands to each of the enlightening 
beings in the heavens of satisf action who are bound to attain buddhahood in 
one lifetime. In the forms of all sorts of beings, bringing all sorts of gifts, I go 
to make offerings to the enlightening beings in the heavens of satisfaction 
who arc going to become buddhas in the next life, and I go to all the bud- 
dhas, be they in the womb, being born, at home, leaving home, going to the 
heights of enlightenment, at the pinnacle of enlightenment, having become 
supremely perfectly enlightened, gone to various realms of existence, or 
entering final extinction after having satisfied the minds of all beings, mak- 
ing such offerings with such mentally produced bodies. Those sentient 
beings who know my work of making offerings to buddhas all become cer- 
tain of supreme perfect enlightenment. And to all those sentient beings who 
come to me I give instruction in this same transcendent wisdom. 

“I see all beings with the eye of knowledge, yet I do not conceive any 
notion of ‘sentient being,’ and do not imagine so. I hear all beings’ verbal 



1270 


The Flower Ornament Scripture 


signals, yet 1 do not imagine so, because I do not enter into the spheres of any 
discourses. I see all buddhas, yet I do not imagine so, because I know their 
body is reality. I remember the cycles of teachings of all buddhas, but 1 do 
not imagine so, because I am aware of the true nature of things. I pervade the 
cosmos in every moment of awareness, but I do not imagine so, because I 
know the nature of things as existing in illusion. 

“Thus, I know the enlightening liberation of removal of all vain imagin- 
ings; but how can I know the practice or tell of the virtues of the 
enlightening beings who penetrate the infinite cosmos of realities, who arc 
free from vain imaginings about all things, who pervade all realms of reality 
while sitting cross-legged in one body, who sec all buddha-lands in their 
own bodies, who go to all buddhas in a single instant, in whose own beings 
the miracles of all buddhas arc taking place, who lift up untold buddha-lands 
with a single hair, who show the cons of becoming and dissolution of untold 
worlds in their own pores, who in a single instant enter into the 
commonality of coexistence in untold eons, who enter untold cons in a sin- 
gle instant? 

“South of here, in the land of Durga, is a city called Ratnavyuha, where 
Vasumitra, a worshiper of the god of light, is living. Go ask her how to learn 
and carry out the practice of enlightening beings.” 

So, paying his respects to the nun Sinhavijurmbhita, Sudhana left her and 
went on his way. 

Va sumitra 

H is mind illumined by the lightning of great vision, meditating on the light 
of omniscience, observing the manifestation of power of essential nature, 
making firm the mnemonic command of the treasury of verbal communica- 
tions of all beings, extending the mnemonic command to retain the cycles of 
teachings of all buddhas, establishing the power of great compassion as a ref- 
uge for all sentient beings, examining the power of omniscience which is 
the source of the means of perceiving the principles of all laws, following 
the purity of vows extending throughout the cosmos, clarifying the light of 
knowledge illumining all things, developing the power of mystic knowl- 
edge pervading all phenomena arraying the worlds of the ten directions, 
fulfilling the vow to remember, undertake, and accomplish all the deeds of 
enlightening beings, Sudhana made his way to the city of Ratnavyuha in the 
country of Durga, where he sought out Vasumitra. 

People there who did not know of Vasumitra’s virtues or the scope of her 
knowledge said to Sudhana, “What has someone like you — with senses so 
calm and subdued, so aware, so clear, without confusion or distraction, your 
gaze focused discreetly right before you, your mind not overwhelmed by 
sensations, not clinging to appearances, your eyes averted from involvement 
in all forms, your mind so cool and steady, your way of life profound, wise, 
oceanic, your mind free from agitation or despondency — what have you to 
do with Vasumitra? You should not have any lust for her, your head should 



Entry into the Realm oj Reality 


1271 


not be turned by her, you should not have any such impure thoughts, you 
should not be ravaged by such desires, you should not be under the power of 
a woman, you should not be so bewitched, you should not enter the realm of 
temptation, you should not sink into the mire of sensuality, you should not 
be bound by the snares of the devil, you should not do what should not be 
done.” 

Those who knew the excellence of the virtues of Vasumitra, however, and 
who were aware of the scope of her knowledge, said, “Good, good! You have 
really made gain if you ask about Vasumitra. You surely seek buddhahood; 
you surely want to make yourself a refuge for all sentient beings; you surely 
want to extract the barbs of passion from all sentient beings; you surely want 
to transform the notion of purity. Vasumitra is in her house, north of the 
town square.” 

Hearing this, Sudhana was delighted. He went to Vasumitra’s house and 
saw that it was surrounded by ten jewel walls, ten circles of jewel trees, and 
ten moats filled with fragrant water covered by celestial jewel lotuses of 
various colors, with gold sand spread on the bottom, the rippling waters 
producing an intoxicating fragrance, the banks adorned by many jewels. 
The house had well-arranged apartments and towers made of all kinds of 
precious substances; it had high arched doorways and circular windows, 
draped with nets and blazing with jewels. It was adorned with fences of 
countless various jewels, and its base was composed oi masses of jewels 
studded with lapis lazuli. It was perfumed with all kinds of fragrant oils. 
The walls were studded with all kinds of jewels, and the roof was inland 
with various gems and covered with a gold net. A hundred thousand webs 
of gold bells gave off sweet, pleasant sounds as they rustled in the breeze. 
The house was adorned with sprays ofjewel flowers Irom clouds ol flowers 
of all kinds ofjewels. The doors were decorated with multicolored banners 
of all kinds ofjewels. The light of lamps of variousjewels shone to an end- 
less distance. The house had diamond beams made from the limbs ol 
gigantic brilliant jewel trees, and it was an inexhaustible treasury of hun- 
dreds and thousands of riches in lull view; it was also adorned with ten 
large gardens set around it. 

There he saw Vasumitra, who was beautiful, with golden skin and black 
hair, her limbs and body well proportioned, more beautiful in form than all 
celestial and human beings in the realm of desire, her voice finer even than 
that of the god Brahma. She knew the language of all beings; she had a pleas- 
ant voice that could pronounce any sound, and was skilled in freedom of 
phonetic organization. She was well versed in all arts and sciences, she had 
learned to use the magic of true knowledge, and she had mastered all aspects 
of the expedient means of enlightening beings. Her beautiful body was dec- 
orated with assorted jewelry, draped with a radiant mesh made of all kinds ol 
precious substances, shining with an array of countless celestial jewel orna- 
ments. She wore a tiara of large wish-fulfilling gems, her waist was adorned 
with diamonds, and she had a lapis lazuli necklace on. She had a large, 
attractive retinue, all with the same virtues, the same practice, and the same 



1272 


The Flower Ornament Scripture 


vow. S he was an inexhaustible treasury of goodness and knowledge. He also 
saw the whole house, with all its jeweled apartments and furnishings lit up 
by the lovely, refreshing, pleasant, blissful, enrapturing light that emanated 
from her body. 

Sudhana went up to Vasumitra, paid his respects, and said, “Noble one, 
I have set my mind on supreme perfect enlightenment, but I do not know 
how to learn and carry out the practice of enlightening beings. I hear that 
you give enlightening beings instructions, and I hope you will tell me 
how an enlightening being is to learn and carry out the practice of 
enlightening beings.” 

She said, “I have attained an enlightening liberation called ‘ultimately dis- 
passionate.’ To gods, in accord with their inclinations and interests, I appear 
in the form of a goddess of surpassing splendor and perfection; and to all 
other types of beings I accordingly appear in the form of a female of their 
species, of surpassing splendor and perfection. And all who come to me with 
minds full of passion, I teach them so that they become free of passion. 
Those who have heard my teaching and attain dispassion achieve an enlight- 
ening concentration called ‘realm of nonattachment.’ 

“Some attain dispassion as soon as they see me, and achieve an enlighten- 
ing concentration called ‘delight in joy.’ Some attain dispassion merely by 
talking with me, and achieve an enlightening concentration called ‘treasury 
of unimpeded sound.’ Some attain dispassion just by holding my hand, and 
achieve an enlightening concentration called ‘basis of going to all 
buddha-lands.’ Some attain dispassion just by staying with me, and achieve 
an enlightening concentration called ‘light of freedom from bondage.’ 
Some attain dispassion just by gazing at me, and achieve an enlightening 
concentration called ‘tranquil expression.’ Some attain dispassion just by 
embracing me, and achieve an enlightening concentration called ‘womb 
receiving all sentient beings without rejection.’ Some attain dispassion just 
by kissing me, and achieve an enlightening concentration called ‘contact 
with the treasury of virtue of all beings.’ All those who come to me I estab- 
lish in this enlightening liberation of ultimate dispassion, on the brink of the 
stage of unimpeded omniscience.” 

Sudhana asked her, “Where did you plant roots of virtue, and what kind 
of deeds did you accumulate, that you got to be this way?” 

She replied, “I recall that in a past age a buddha named Reaching the 
Heights appeared in the world. When the buddha went to the royal capital 
out of compassion for the people, as he crossed the threshold the whole city 
quaked and appeared to-be vastly extended and made of jewels, adorned with 
the luster of many jewels, strewn with flowers of variousjewels. A variety of 
celestial musical instruments played, and the sky appeared covered by high, 
immeasurable clouds of celestial beings. At that time I was the wife of a 
grandee. Impelled by the miracle of the buddha, I went with my husband in 
a state of exalted serenity and presented a coin to the buddha on the street. At 
that time Manjushri was an attendant of that buddha; it was by him that I 
was inspired to seek supreme perfect enlightenment. 



Entry into the Realm of Reality 


1273 


“I know this enlightening liberation of ultimate dispassion, but how can I 
know the practice or tell the virtues of the enlightening beings who are 
endowed with the skill of endless means and knowledge, who are vast, inex- 
haustible treasuries of good, who are in the realm of invincible knowledge? 

“South of here is a city called Shubhaparamgama, where a householder 
named Veshthila is presenting offerings to the shrine of the buddha Sandal- 
wood Throne. Go ask him how to learn and carry out the practice of 
enlightening beings.” 

So Sudhana paid his respects to Vasumitra and left. 

Veshthila 

Then Sudhana went to Veshthila’s house in the city of Shubhaparamgama. 
Paying his respects to the householder, he said, “Noble one, I have set my 
mind on supreme perfect enlightenment, but I do not know how to learn 
and carry out the practice of enlightening beings. I hear that you give 
enlightening beings instruction; please tell me how to learn and carry out 
the practice of enlightening beings.” 

Veshthila said, “I have attained an enlightening liberation called ‘not ulti- 
mately exhausted.’ To my way of thinking, no buddha in any world ever has, 
does, or will become finally extinct, except as a docetic device. When I 
opened the door of the shrine of the buddha Sandalwood Throne, I attained 
an enlightening concentration called ‘manifestation of the endless lineage 
of buddhas.’ I enter this concentration in each mental moment, and every 
moment understand many kinds of excellence.” 

Sudhana asked, “What is the sphere of this concentration?” 

Veshthila replied, “When I am in this concentration, all the successive 
buddhas of this world-system — beginning with Kashyapa, Kanakamuni, 
Krakucchanda, Vishvabhuj, Shikhin, Vipashyin, Tishya, Pushya, 
Yashottara, and Padmottara — appear to me. In the continuity of vision of 
buddhas, by the continuity of the succession of buddhas, in one mental 
moment I see a hundred buddhas; in the next moment of awareness I find a 
thousand buddhas, then a hundred thousand buddhas, a million buddhas, a 
hundred million, a billion, a trillion, a quadrillion, a quintillion; I immedi- 
ately become aware of the succession of appearance of untold numbers of 
buddhas, of as many buddhas as atoms in the continent, as many as atoms in 
untold buddha-lands. I also comprehend the order of preparations of those 
buddhas’ initial aspiration, their spiritual transformation on achieving the 
aspiration for enlightenment, the purity of execution of their various vows, 
their purification of action, their fulfillment of the transcendent ways, their 
attainment of all the stages of enlightening beings, their perfection of 
attainment of tolerance, their conquering of demons, the supernal manifes- 
tation of their spiritual transfiguration on becoming perfectly enlightened, 
the variety of purity of their buddha-lands, the variety of their development 
of sentient beings, the variety of their audiences, the variety of their auras of 
light, the majesty of their teaching activities, and their accomplishment of 



1274 


The Flower Ornament Scripture 


the miracles of buddhas. I also distinctly remember their teachings, take 
them up mindfully, examine them in action, analyze them, follow them 
with discernment, and elucidate them with wisdom. 

“I also perceive the successive buddhas of the future, beginning with 
Maitreya, seeing a hundred buddhas in a single mental instant, then a thou- 
sand, and so on, uninterruptedly seeing as many buddhas as atoms in untold 
buddha-lands. I also see the order of their aspiration and preparation and so 
on, and distinctly remember their teachings, take them up mindfully, exam- 
ine them, follow them, and elucidate them. And just as I see the succession 
of past, future, and present buddhas in this world-system, so do I also com- 
prehend the succession of all buddhas in as many past and future 
world-systems in the ten directions as atoms in untold buddha-lands. I also 
comprehend the order of the aspiration and preparations of those buddhas, 
and I comprehend the unbroken continuity of the successive incarnations of 
those buddhas. 

“I am also aware of the succession of buddhas of the present in all worlds 
in the ten directions, beginning with Vairocana, incomparable, accessible to 
faith and the vigorous resolution of enlightening beings, increasing the 
energy of enlightening beings, unsurpassed by any worldlings, individual 
illuminates, or enlightening beings who have not reached that sphere. In a 
single mental instant I see a hundred buddhas; in the next instant of aware- 
ness I see a thousand buddhas, continuing thus without interruption until I 
meet as many buddhas as atoms in untold buddha-lands. 

“I see whatever buddhas I wish, whenever I wish, and I hear all that has 
been, is being, and will be spoken by those buddhas I meet, and I take up 
what I hear, remember it, examine it in action, analyze it, follow it with dis- 
cernment, and elucidate it with wisdom. 

“I know this enlightening liberation of ultimate nonextinction; how can I 
know the practice or tell of the virtues of the enlightening beings who have 
attained instantaneous knowledge of past, present, and future, who dwell in 
all concentrations in the space of an instant, who are imbued with the light 
of those who realize Thusness, who realize the equality of all thoughts and 
imaginations, who are focused on the equality of all buddhas, who abide in 
the nonduality of self, sentient beings, and buddhas, whose realm is the 
manifestation of principles, whose nature is clarity, whose workings of 
knowledge pervade the network of worlds, who dwell unwavering on the 
seal of the teaching of all buddhas, who are in the range of knowledge mak- 
ing known all realms of reality, who are in the range of knowledge 
conveying the teachings of all buddhas? 

“South of here is a mountain called Potalaka, where an enlightening 
being named Avalokiteshvara lives. Go ask him how to learn and carry out 
the practice of enlightening beings.” 

Then Veshthila said in verse, 


Go, Sudhana, to Mount Potalaka in the ocean, a pure abode of the valiant. 



Entry into the Realm oj Reality 


1275 


Made of jewels, covered with trees, scattered with flowers, complete 
with gardens, ponds, and streams. 

On the mountain the steady, wise Avalokiteshvara dwells for the bene- 
fit of the world. 

Go ask him the virtues of the Guides — he will teach you great, won- 
derful means of attainment. 

So Sudhana paid his respects to Veshthila and went on. 

Avalokiteshvara 

Reflecting on the teaching of Veshthila, entering the treasury of zealous 
application of enlightening beings, remembering the power of 
mindfulness of enlightening beings, remembering the power of the suc- 
cession of enlightened guides, realizing the unbroken continuity of 
buddhas, remembering the progression of the hearing of the names of bud- 
dhas, following the principles of the teachings of the buddhas, entering 
into the array of collective practice of the buddha-teachings, intent on the 
the exclamation made by buddhas on becoming perfectly enlightened, 
focusing his attention on the inconceivable action of buddhas, Sudhana 
made his way to Mount Potalaka. 

Climbing the mountain, he looked around for Avalokiteshvara and saw 
him on a plateau on the west side of the mountain, which was adorned with 
springs, ponds, and streams, sitting wakefully on a diamond boulder in a 
clearing in a large woods, surrounded by a group of enlightening beings 
seated on various jewel rocks, to whom he wasexpoundinga doctrine called 
“light of the medium of great love and compassion,” which concerns the 
salvation of all sentient beings. 

Transported with joy on seeing Avalokiteshvara, his eyes fixed on him, 
his mind undistracted, full of the energy of faith in the spiritual benefactor, 
thinking of seeing spiritual benefactors as at once seeing buddhas, thinking 
of reception of the multitudes of all truths as originating in spiritual bene- 
factors, thinking of the attainment of all virtues as deriving from spiritual 
benefactors, thinking of how hard it is to meet spiritual benefactors, think- 
ing of spiritual benefactors as the source from which the jewels of 
knowledge of the ten powers are obtained, thinking of spiritual benefactors 
as the source of vision of inexhaustible knowledge, thinking that the growth 
of the sprouts of goodness depends on spiritual benefactors, thinking that 
the door of omniscience is revealed by spiritual benefactors, thinking that 
the way to enter the ocean of great knowledge is pointed out by spiritual 
benefactors, thinking that the accumulation of the store of omniscience is 
fostered by spiritual benefactors, Sudhana went up to Avalokiteshvara. 

The enlightening being Avalokiteshvara, seeing Sudhana approaching in 
the distance, said, “Welcome, you who have set out on the incomparable, 
lofty, inconceivable Great Vehicle, intending to save all beings who are 
oppressed by various firmly rooted miseries and have no refuge, seeking to 
directly experience all the teachings of buddhas, which arc beyond all 



1276 


The Flower Ornament Scripture 


worlds, incomparable, and immeasurable; you are filled with the energy of 
great compassion, determined to liberate all sentient beings, directed toward 
practice of the vision of universal good, intent on purifying the sphere of 
great vows, born of the ocean of knowledge of Manjushri, correctly pro- 
ceeding on the instructions of spiritual benefactors, with the tireless will to 
build up roots of goodness, seeking to retain the multitudes of teachings of 
all buddhas; a mine of lotuses of virtue, fit to receive the empowerment of 
buddhas, imbued with the energy of the light of concentration, seeking to 
keep in mind the teachings of all buddhas, thrilled with the joy of the vision 
of buddhas, your mind expanded by the incalculable energy of achievement 
of virtue, wishing to reveal to others the power of the measure of omnis- 
cience to which you have access through your own mystic knowledge, 
determined to sustain the energy of light of knowledge of buddhas, firmly 
rooted in the power of great compassion.” 

Then Sudhana went up to Avalokiteshvara, paid his respects, and said, 
“Noble one, I have set my mind on supreme perfect enlightenment, but I do 
not know how to learn and carry out the practice of enlightening beings. I 
hear you give enlightening beings instruction, and I ask you to tell me how 
to learn and carry out the practice of enlightening beings.” 

Avalokiteshvara said, “It is good that you aspire to supreme perfect 
enlightenment. I know a way of enlightening practice called ‘undertaking 
great compassion without delay,’ which sets about impartially guiding all 
sentient beings to perfection, dedicated to protecting and guiding sentient 
beings by communicating knowledge to them through all media. Estab- 
lished in this method of enlightening practice undertaking great 
compassion without delay, I appear in the midst of the activities of all sen- 
tient beings without leaving the presence of all buddhas, and take care of 
them by means of generosity, kind speech, beneficial actions, and coopera- 
tion. I also develop sentient beings by appearing in various forms: I gladden 
and develop them by purity of vision of inconceivable forms radiating auras 
of light, and I take care of them and develop them by speaking to them 
according to their mentalities, and by showing conduct according to their 
inclinations, and by magically producing various forms, and by teaching 
them doctrines commensurate with their various interests, and by inspiring 
them to begin to accumulate good qualities, by showing them projections 
according to their mentalities, by appearing to them as members of their 
own various races and conditions, and by living together with them. 

“Perfecting this practice of unhesitating compassion, I have vowed to be a 
refuge for all sentient beings, to free them from fears of calamity, threat, 
confusion, bondage, attacks on their lives, insufficiency of means to support 
life, inability to make a living, ill repute, the perils of life, intimidation by 
the crowd, death, miserable conditions, unknown hardships, servitude, sep- 
aration from loved ones, living with the uncongenial, physical violence, 
mental violence, sorrow, and depression. I have undertaken avow to be a ref- 
uge for all beings from all these fears and perils. I have also caused a way of 
remembrance to appear in all worlds, to extinguish the fears of all beings; I 



Entry into the Realm of Reality 


12 77 


have caused my name to be known in all worlds to drive away the fears of all 
beings. I have caused the tranquillity of all beings, in endless forms, to 
appear in my body, to communicate to all beings individually according to 
the time. By this means I release beings from all fears, inspire them to seek 
supreme enlightenment, and cause them never to regress in the attainment 
of the qualities of buddhas. 

“I have only attained this way of enlightening practice through unhesi- 
tating great compassion. How can I know the practice or tell of the 
virtues of the universally good enlightening beings, who have perfected 
the vows of all enlightened ones, who have gone the way of the practice 
of the universally good enlightening being, who are uninterrupted 
streams of performance of good works, who are always focused on the 
perception of the concentrations of enlightening beings, who continue 
their practice without deviation or regression through all ages, who con- 
tinuously adapt to the times everywhere, who are familiar with the 
changing currents in all worlds, who continuously work to extinguish all 
sentient beings’ bad thoughts and to increase their good thoughts, who 
continuously work to turn all sentient beings away from the repetitious 
circles of the mundane whirl?” 

Then this was said: 


Having respectfully rendered honor and praise, 

Sudhana, well controlled, went south. 

On a cliff of a mountain he saw Avalokiteshvara, 
the seer who abides in compassion. 

On a diamond slope, adorned with jewels, 

Sitting on a lion seat in a lotus calyx, the Steadfast, 

Surrounded by various creatures and enlightening beings, 
Expounds the Teaching to them. 

Seeing this, Sudhana, his joy unequaled. 

Went and bowed to the feet of the Ocean of Virtue 
And said, “Teach me, noble one, with compassion, 

To attain this good conduct.” 

Extending his undefiled arm of a hundredfold auspicious splendor, 
Radiating far-reaching pure light, 

Avalokiteshvara, the purified being, the sage, 

Laid his hand on Sudhana’s head and spoke: 

“I know a gate of liberation, the embryo of knowledge 
Of clouds of compassion of all buddhas. 

Born of my own love and operating everywhere 
To protect and care for all beings. 



1278 


The Flower Ornament Scripture 


“I protect all beings from many disasters; 

Those caught in the grip of enemies. 

Physically injured, and imprisoned 

Are freed from their bonds on bearing my name. 

“Arrows shot at tbe condemned do not wound them, 

Weapons break and swords are deflected 
If they remember my name. 

“In disputes among kings, those who remember my name 
Defeat their adversaries and gain what is good, 

Increase in repute among friends and relatives, 

And their property becomes inviolable. 

“Any who remember my name 
Go without fear 

To forests infested with bandits and wild animals, 

Conquering all enemies. 

“For those who are thrown from a mountain into burning coals 
By malefactors to barm them, 

Tbe flames become lotus sprouts in a pond of water 
If they remember my name. 

“Thrown into the sea, they will not die. 

Nor will they be swept away by a river or burned in fire: 

No harm will come to them, but rather benefit instead, 

If they remember my name, even for a while. 

“From fetters, chains, and beatings, 

Scorn, humiliation, and constraint. 

Abuse, whipping, threats, and scolding, 

Those who remember my name will gain release. 

“Tbe inimical, faultfinders, 

Those who always maliciously slander, 

Become friendly on sight 

When they hear my name remembered. 

“Evil magicians trying to kill them are appeased, 

And no poison can injure those who remember my name. 

“Malicious spirits, fiends, demons, and goblins, life-sapping, dangerous. 
Are all quelled, even in dreams, once my name is recalled. 

“One will not be separated from family and triends 



Entry into the Realm of Reality - 


1279 


Or be joined with the unfriendly 
Or become materially destitute. 

If one remembers my name, even for a while. 

“Those who remember my name will not go to hell 
Or become animals or ghosts 
Or fall into other unfavorable states; 

They will be reborn as celestial or human, purified beings. 

“People remembering my name will not 
He blind, deaf, or infirm; 

They will not be violent, but friendly 

And sound in mind and body for countless ages. 

“Those who scatter a handful of flowers over me, 

Calling my name, go to my refuge of bliss; 

Those who give me offerings with a clear mind 

Will be worthy of receiving offerings in my buddha-land. 

“Purified beings, passing away, are born here, 

Face to face with the buddhas of all worlds; 

Those who remember my name see the buddhas 
And hear their teaching. 

“By this and inf inite other means 
I guide sentient beings in the world; 

I have developed one liberation, 

And cannot know all the virtues of the virtuous. 

“Sudhana has attended spiritual benefactors 
In the worlds of the ten directions 

And has not tired of hearing the teaching of the offspring of Buddha; 
Why would joy not arise while hearing the Teaching?” 


At that moment an enlightening being named Ananyagamin descended 
from the eastern sky and stood on the top of the mountain range surround- 
ing this world. As soon as he set foot on the mountain, the whole world 
quaked and appeared to be made of jewels. The body of that enlightening 
being gave off such a light that the sun and moon were overwhelmed, the 
lights of all realms of being, fire, jewels, and stars were obscured, the great 
hells were lit up, the dark recesses of the realms of animals and ghosts were 
illumined, all ills and miseries were allayed, sentient beings were not bound 
by afflictions, and all sorrows ceased. He also appeared to go to the buddha, 
causing clouds of all kinds of offerings — jewels, flowers, perfumes, gar- 
lands, robes, parasols, banners — to rain all over the buddha-land, and he also 
appeared reflected in the abodes of all beings, appearing to them so as to 



mo 


The Flower Ornament Scripture 


please them according to their inclinations, and he also appeared to have 
come to the enlightening being Avalokiteshvara on the peak of Mount 
Potalaka. 

Then Avalokiteshvara said to Sudhana, “Do you see the enlightening 
being Ananyagamin in this assembly?” 

Sudhana said, “Yes.” 

Avalokiteshvara said, “Go to Ananyagamin and ask him how to learn and 
carry out the practice of enlightening beings.” 

So then Sudhana paid his respects to Avalokiteshvara and went. 

Ananyagamin 

Then Sudhana, with Avalokiteshvara’s verse of knowledge in mind, had 
not seen enough of Avalokiteshvara but obeyed his words and went to the 
enlightening being Ananyagamin. Paying his respects, Sudhana said, 
“Noble one, I have set my mind on supreme perfect enlightenment, but I 
do not know how to learn and carry out the practice of enlightening 
beings. I hear you give enlightening beings instruction, so please tell me 
how an enlightening being is to learn and carry out the practice of enlight- 
ening beings.” 

Ananyagamin said, “I have attained an enlightening liberation ‘speeding 
forth in all directions.’” 

Sudhana asked, “What buddha did you learn it from? How faraway is that 
buddha’s world, and when did you leave that world?” 

Ananyagamin said, “This point is hard for celestial, human, and titanic 
beings, for monks and priests, to know, being the power of an enlightening 
being, the unregressing energy of an enlightening being, the accomplish- 
ment of the energy of an enlightening being. It cannot be heard or retained 
or believed in or comprehended by those who are not under the tutelage of 
spiritual benefactors, who are not under the attention of buddhas, who have 
no accumulated roots of goodness, who have not purified their intentions, 
who have not attained the faculties of enlightening beings, who do not have 
the eye of wisdom.” 

Sudhana said, “Please tell me, nobleone — I will believe, I will have faith, 
by the empowerment of buddhas and the assistance of spiritual benefactors.” 

Ananyagamin said, “I come from the buddha-land of a buddha named 
Born of Universal Light.in a world to the east called Full of Light. I attained 
the enlightening liberation ‘speeding forth in all directions’ at the feet of 
that buddha. As many eons as atoms in untold buddha-lands have passed 
since I left that world Full of Light. With each thought I take as many steps 
as atoms in untold buddha-lands, and with each step I pass as many buddha- 
lands as atoms in untold buddha-lands, in all of which are buddhas. I go to all 
those buddhas, and honor each buddha with the finest mentally produced 
offerings, stamped with the cosmic seal that has no formation, approved by 
the buddhas, pleasing to all enlightening beings. I also observe the oceans of 
sentient beings in all the worlds, penetrate their minds, discern their facul- 



Entry into the Realm of Reality 


1281 


ties, and appear to them bodily in accord with their inclinations and inter- 
ests, speak of the Teaching, radiate auras of light, and provide them with 
various material necessities. I adapt my form for them, ceaselessly striving to 
guide them to perfection. And just as I proceed in the east, so do I also pro- 
ceed in the south, west, north, northeast, southeast, southwest, northwest, 
the nadir and the zenith. 

“I only know this enlightening liberation speeding in all directions. How 
can I know the practice or tell of the virtue of the enlightening beings who 
go everywhere, who face in all directions, who are in the realm of 
unfragmented knowledge, whose bodies are distributed evenly throughout 
all universes, who adapt their action to all sentient beings according to the 
inclinations and interests of those beings, whose bodies pervade all lands, 
who act in accord with the way things really are, who have realized the 
equality of past, present, and future, who accord with the equality of all 
places, who illumine the paths of all beings, who do not have arbitrary 
notions of buddhahood, who go along all paths without attachment or 
obstruction, who stand on the path of nonreliance? 

“South of here is a city called Dvaravati, where the celestial Mahadeva 
lives. Go ask him how to learn and carry out the practice of enlightening 
beings.” 

So Sudhana paid his respects to the enlightening being Ananyagamin and 
went on. 

Mahadeva 

H is mind following the far-reaching practice of enlightening beings, eager 
to embody the sphere of knowledge of the enlightening being 
Ananyagamin, seeing the excellence of the qualities of the realm of exercise 
of great mystic knowledge, girding himself with the armor of steadfast 
vigor, full of joy, his mind on the freedom of inconceivable liberation, 
accomplishing the virtues of enlightening beings, practicing concentration, 
establishing mental command, entering into vows, learning powers of anal- 
ysis and expression, bringing forth power, Sudhana went to the city of 
Dvaravati and asked for Mahadeva. 

The people of the city told Sudhana, “This Mahadeva is in a temple at a 
crossroads in the city expounding the Teaching in a giant body.” Sudhana 
then went to Mahadeva, paid his respects, and said, “Noble one, I have set 
my mind on supreme perfect enlightenment, but I do not know how to 
learn and carry out the practice of enlightening beings. I hear that you give 
enlightening beings instruction, and wish you would tell me how to learn 
and carry out the practice of enlightening beings.” 

Then the celestial Mahadeva extended four hands in four directions, 
brought water from the oceans with extreme speed and washed his face; he 
scattered golden flowers over Sudhana and said, “Enlightening beings arc 
hard to get to see, extremely hard to get to hear. They rarely appear in the 
world, being so exalted. They arc supreme lotuses of humanity, saviors of 



1282 


The Flower Ornament Scripture 


the world, refuges for the world, reliances for the world. They are great 
suns, makers of light for sentient beings, the ones who show the path of 
safety and peace to those on the path of delusion. They are guides to the 
truth, leaders on the way to the citadel of omniscience. I think ‘killer of 
wrong views’ is the name for enlightening beings, in that they manifest 
themselves to those whose minds are undefiled, they appear before those 
whose deeds are pure, they imbue those who are free from evils of speech 
with the light of eloquence, and at all times they stand before those whose 
intentionsare purified. Son, I haveattained an enlightening liberation called 
‘cloud net.’” 

Sudhana asked, “What is the sphere of this ‘cloud net’ liberation?” 

At that moment the celestial Mahadeva manifested a heap of gold the size 
of a mountain before Sudhana, as well as a heap of silver, a heap of lapis laz- 
uli, a heap of crystals, a heap of coral, a heap of emeralds, a heap of starry 
jewels, a heap of clearjewels, a heap of radiant jewels, a heap of jewels with 
facets facing in all directions, a heap of crown jewels, a heap of varicolored 
jewels, a heap of necklaces, a heap of earrings, a heap of bracelets, a heap of 
belts, a heap of anklets, a heap of various kinds of flowers, fragrances, 
incenses, garlands, unguents, aromatic powders, robes, parasols, banners, 
pennants, musical instruments, and all objects of desire. He then said to 
Sudhana, “Take of these and give gifts, do good works, make offerings to 
buddhas, take care of beings by generous giving, get them to practice tran- 
scendent relinquishment, teach the world by giving, show relinquishment, 
which is hard to do. In the same way as I give you all these goods, so also do I 
make relinquishment habitual in countless sentient beings whose sense of 
generosity is not repressed. Having gotten them to plant roots of goodness 
with the Buddha, the Teaching, and the Community, and spiritual benefac- 
tors, I get them to aspire to supreme perfect enlightenment. 

“Furthermore, to those who are intoxicated with the enjoyment of objects 
ol desire, who are very greedy for the enjoyment of objects, I make objects 
appear impure. To those filled with anger, those who are arrogant, con- 
ceited, proud, and haughty, those who should be led away from strife, I show 
terrors like fiends and ghouls who feed on flesh and blood, and show them 
that it is all the vehemence of arrogance. To those who are lazy and negli- 
gent I show the dangers of fire, water, kings, and brigands, to stir them to 
vigor and diligence. Thus with various appropriate means I turn them away 
from bad conduct and get them to develop good qualities, to destroy all 
impediments to the transcendent ways, to make the necessary preparations 
for the transcendent ways, to cross over all the precipitous paths on the 
mountains of harriers to enlightenment, and to enter the unobstructed state. 

“I only know this ‘cloud net’ enlightening liberation. How can I know 
the practice or tell of the virtues of the enlightening beings who arc like the 
celestial chief Indra, crushing the titans of affliction, who are like water, 
extinguishing the fire of suffering of all beings, who are like heat, evaporat- 
ing the water of craving of all beings, who are like wind, shattering the 



Entry into the Realm of Reality 


1283 


mountains of all attachments, who arc like thunderbolts, rending asunder 
the mountain of the congealed notion of self? 

“South of here, at the site of enlightenment in the region of Magadha in 
Jambudvipa, lives an earth goddess named Sthavara. Go ask her how to learn 
and carry out the practice of enlightening beings.” 

So then Sudhana paid his respects to Mahadeva and went on. 

Sthavara 

Then Sudhana went to the earth goddess Sthavara at the site of enlighten- 
ment in Magadha. Ten hundred thousand earth goddesses said to one 
another, “Someone comes who will be a refuge for all sentient beings; a ves- 
sel of enlightenment comes who will break the shell of ignorance of all 
sentient beings; one who springs from the family of spiritual sovereigns 
comes who will put on the turban of unattached supreme purity of a spiri- 
tual sovereign; a hero bearing the mighty thunderbolt of knowledge comes 
who will destroy the weapons of all false teachers.” 

Then those earth goddesses, led by Sthavara, caused the earth to tremble, 
made the ocean roar, illumined the whole universe with a glorious light, and 
with bodies adorned with all kinds of jewelry, like bundles of lightning bolts 
descending from the sky, emerged from the surface of the earth, with all tree 
sprouts growing, all flowering trees blooming, all rivers flowing, all lakes 
and ponds rising, fragrant rains showering, great winds bearing flowers, bil- 
lions of musical instruments playing, celestial palaces, ornaments, and tiaras 
appearing, bulls, elephants, tigers, and lions roaring, the lords of the gods, 
titans, serpents and spirits thundering, mountains crashing together, and 
hundreds of billions of treasuries surfacing. 

Then the earth goddess said to Sudhana, “Welcome. This is a spot of 
ground where you have planted roots of goodness, which I have witnessed. 
Do you want to see the results in one place?” 

Sudhana paid his respects to the goddess and said, “I do.” 

Then the goddess, touching the earth with the sole of her foot, caused it 
to appear adorned with hundreds of billions of deposits of countless jewels, 
and said to Sudhana, “These billions of treasuries of jewels accompany you 
and are at your service, to be used as you wish; they have been produced as a 
result of your good works and are preserved by the power of your good 
works. Take of them and do whatever should be done. 

“I have attained an enlightening liberation, ‘unassailable asylum of 
knowledge.’ Having attained this liberation, I have constantly stayed by and 
protected the enlightening being Vairocana since the time of Dipankara 
Buddha. Since then I have observed the enlightening being’s mental activ- 
ity, entered his sphere of knowledge and all his vows, followed his 
purification of enlightening practice, gone along into all concentrations, 
pervaded the vastness of the mind of the mystic knowledges of all enlighten- 
ing beings, and have comprehended, remembered, and taken in his mastery 
of the powers of all enlightening beings, his insuperability like that of all 



1284 


The Flower Ornament Scripture 


enlightening beings, his pervasion of the network of all lands, his reception 
of the prediction of enlightenment from all buddhas, his manifestation of 
attainment of enlightenment in all times, his way of activating all the cycles 
of the Teaching, the doctrines expounded in all the scriptures, his way of 
revealing the vista of the great Teaching, his way of knowing how to lead all 
sentient beings to perfection, and his way of manifesting all the miracles that 
buddhas perform. 

“I attained this ‘unassailable asylum of knowledge’ enlightening libera- 
tion from the buddha Skillful Guide in the world Moon Banner eons ago, 
more eons than the number of atoms in the polar mountain, in an eon called 
Supernal Manifestation of Light. Going in and out of this ‘unassailable asy- 
lum of knowledge’ liberation and causing it to expand and broaden, I have 
always been seeing buddhas, continuing up to this eon of virtue in the pres- 
ent, and now I have propitiated as many buddhas as atoms in untold 
buddha-lands, and I have seen the spiritual transformations of all those bud- 
dhas when they came to the site of enlightenment, and I have witnessed all 
those buddhas’ roots of goodness. 

“I know only this enlightening liberation ‘unassailable asylum of knowl- 
edge.’ How can I know the practice or tell the virtues of the enlightening 
beings who attend all buddhas, who remember the tales of all the buddhas, 
who have entered the recondite knowledge of all buddhas, who speed 
throughout the cosmos in a moment of thought, who are physically equal to 
the buddhas, who are undefiled receptacles of the mind of all buddhas, who 
have always effected the birth of all buddhas, who are envoys physically 
indivisible from all buddhas? 

“In this country Magadha in Jambudvipa is a city called Kapilavastu, 
where a night goddess named Vasanti lives. Go ask her how to learn and 
carry out the practice of enlightening beings.” 

So then Sudhana paid his respects to the earth goddess Sthavara and 
went on. 

Vasanti 

Then Sudhana went to the great city Kapilavastu, remembering the teach- 
ing oi the earth goddess Sthavara, remembering that enlightening liberation 
“unassailable asylum of knowledge,” extending the cultivation of that 
enlightening concentration, contemplating that enlightening doctrine, 
roaming in the freedom of that enlightening liberation, looking into the 
subtleties of knowledge of that enlightening liberation, entering into the 
ocean oi knowledge oi that enlightening liberation, focusing on the unity of 
the knowledge of that enlightening liberation, pursuing the accomplish- 
ment of the endless knowledge oi that enlightening liberation, plunging 
into the ocean of knowledge of that enlightening liberation. 

Going around the city irom left to right, he went in by the eastern gate 
and stood in the middle oi the crossroads of the city. Before long the sun set, 
and, skillfully grasping the instructions of spiritual benefactors, he longed to 



Entry into the Realm of Reality 


1285 


see the night goddess Vasanti, considering spiritual benefactors a sure source 
of attainment of enlightened knowledge, based concretely on the sphere of 
the eye of universal knowledge, turning in all directions, wishing to see the 
spiritual benefactor, thinking of her with great respect as the abode of 
knowledge, his eye of knowledge extending to all objects, looking over the 
ocean of all that is knowable with the eye of concentration reaching 
throughout the ocean of knowledge of principles of all reality realms, intent 
on extension of the eye of great knowledge. He saw the night goddess 
Vasanti in the sky over Kapilavastu, in a tower of brilliant, incomparable 
jewels, sitting on a great jewel lion throne in the calyx of a lotus of all the 
finest fragrances. 

She was beautiful, with a golden complexion, soft, rich black hair, and 
dark eyes. Her body was adorned with all kinds of ornaments, and she was 
wearing a red robe. She wore a sacred crest adorned with the orb of the 
moon, and her body showed reflections of all the stars and constellations. 
He also saw in her pores all the sentient beings who had been liberated by 
her from the calamities of unfavorable circumstances, evils, and miserable 
conditions. He also saw in her pores all the sentient beings whom she had 
settled in heaven, and all whom she had perfected in the enlightenment of 
hearers and individual illuminates, and in omniscience. He also saw in her 
pores all the various means, embodiments, and appearances she assumed to 
perfect them. He also heard coming from her pores the various utterances 
she used to teach and develop them. He also perceived in her pores the tim- 
ing, the adaptation to sentient beings’ inclinations and interests, the 
enlightening practices, forceful means, ways of mystic transformation 
through concentration, powers, states, observations, contemplations, mystic 
projections, powerful expansions of the great person, and free masteries of 
liberation by which they were perfected. 

Having seen and heard those oceans of teachings involving various 
means, Sudhana was transported with joy; he paid his respects to the night 
goddess Vasanti and said to her, “Noble one, I have set my mind on 
supreme perfect enlightenment. Seeing all qualities of buddhahood as 
based on spiritual benefactors, I rely on spiritual benefactors. Please show 
me the way of omniscience whereon an enlightening being sets forth to 
the stage of the ten powers.” 

Vasanti answered Sudhana, “It is good that you are so devoted to spiritual 
benefactors and desire to hear the words of spiritual benefactors. Carrying 
out the instructions of spiritual benefactors, you will surely arrive at 
supreme perfect enlightenment. I have attained an enlightening liberation, 
a means of guiding sentient beings by the light of truth, which dispels the 
darkness for all sentient beings. I am kind to the evil-minded, compassionate 
to evil-doers, pleased with those who do good, impartial toward the good 
and the bad; I am determined to purify the defiled, to set the misguided 
straight, to inspire higher aspirations in those with low aspirations, to 
increase the energy of those with inferior faculties, to free those attached to 
the mundane whirl from its repetitious circles, and to set those oriented 



1286 


The Flower Ornament Scripture 


toward the vehicles of individual salvation onto the path of omniscience. I 
am concentrating on these concerns and am imbued with the enlightening 
liberation through which I guide sentientbeings with the light of truth that 
dispels the darkness for all sentient beings. 

“Any people who travel on a dark night, where ghosts, thieves, and thugs 
lurk, when the sky is covered with black clouds, when it is misty, windy, and 
raining, when there is no moonlight or starlight, when there is no visibility, 
if they go on the sea, or on land, or in the mountains, or over deserts, or 
through forests, or through provinces or villages, or on the roads, if they are 
shipwrecked at sea or held up on land, or fall in the mountains or run out of 
provisions in the desert, or if they get stuck in the underbrush in the forest or 
run into trouble, or if they get scattered in the darkness, or if they get 
mugged in a town, or if they get lost or confused and cannot tell which 
direction they are going in, or if they run into disaster on the road, I rescue 
them by various means. For those traveling on the sea I quell hurricanes, get 
them past bad waters, stop unfavorable winds, quiet the raging billows, free 
them from the perils of whirlpools, clarify the directions, lead them on the 
right sea lanes, show them the channels, guide them to the isles of treasure, 
show them the way in the form of a navigator. Through various forms of 
being I act as a support and reliance. This root of goodness, furthermore, I 
dedicate in this way: ‘May I be a refuge for all sentient beings, to put an end 
to all suffering.’ 

“For those on land on a dark night, where there are thickets and brambles, 
gravel and grit, on uneven terrain, battered by vicious wind and rain, pain- 
fully cold or hot, where savage beasts lurk, where killers and bandits roam, I 
save those who have lost their way on the earth, by means of the forms of the 
sun, the risen moon, meteoric showers, planets, the light of the stars, celes- 
tial beings, and enlightening beings. And I think: By this root of goodness 
may I become a savior of all sentient beings. 

“For those on precipitous mountain paths, in danger of death, so that they 
may live, and for those who are dominated by the desire for fame, those who 
wish for renown, those who seek enjoyment, those who are avaricious, 
those who strive to get material things, those whose foremost desire is 
worldly success, those who are wrapped up in affection for their families, 
those who are lost in the jungle of views, and those who are oppressed by 
various miseries and fears, 1 become a refuge by various means: for example, 
by producing caves in the mountains for shelter, by producing fruits and 
roots for food, by producing streams for drinking water, by producing shel- 
ter against cold and heat, by showing the right path, by the songs of birds, by 
the luster of medicinal plants, by the glow of mountain spirits. I become a 
refuge for those in mountain caves and crevices, those oppressed by various 
pains, dispelling the darkness, producing level ground for them. And I 
resolve that just as I rescue these people in the mountains, so will I become a 
refuge for those fallen on the precipitous trails of the mountain of mundane 
existence, who are in the grip of old age and death. 

“For those stuck in the jungle on a dark night, confronted with a vast 



Entry into the Realm oj Reality 


128 1 


expanse of trees, on roads blocked by grass and water, reeds, trees, and vines, 
in thickets of various trees and creepers, frightened by tigers roaring, their 
minds filled with what they have to do, plagued with various perils and mis- 
fortunes, not knowing the way out of the forest, I show the right way to go. 
And I resolve that by this root of goodness I will free those in the thicket of 
views, caught in the web of craving, oppressed by the various pains and perils 
of the mundane whirl, liberating them from all miseries. 

“And as for those in the desert, in the darkness, by various means I comfort 
them, show them the way, and lead them to safety, resolving that by this root 
of goodness I shall liberate those who are in the desert of the mundane 
whirl, who have fallen into evil ways, freeing them from all suffering and 
setting them on the road of omniscience, where there is eternal safety. 

“As for those in inhabited areas who are experiencing the trouble of own- 
ing a home, I draw them away from their attachments to their abodes by 
various means and resolve by this root of goodness to remove all sentient 
beings from attachment to the elements of body and mind and establish 
them in nonreliant omniscience. 

“As for those in villages who are attached to their house and relatives, 
beset by various family troubles, their minds agitated by various anxieties, I 
take care of them by material gifts and please them in a proper manner, 
establish them in the state of nonattachment, and resolve by this root of 
goodness to remove those who cling to the village of their senses from the 
sphere of mundane objects and set them in the sphere of omniscience. 

“As for those who lose their sense of direction on a dark night, who think 
level ground is uneven, who think high ground is low, who think low 
ground is high, 1 light the way for them by various means. To those who 
want to go out I show the door, to those who want to travel I show the road, 
to those who want to cross over I show the bridge, to those who want to go 
in I show the house, to those who want to look around I show the directions. 
I show the high and low ground, the smooth and rough terrain and its vari- 
ous formations. I show travelers the villages, cities, towns, provinces, and 
capitals. 1 show those who are hot and thirsty streams and ponds and groves 
and parks. To those grieving at separation from their loved ones I show their 
family and friends, advisers, acquaintances, and kin, and various pleasing 
forms. And I resolve that just as I light the way for those in the dark who can- 
not see and have lost their way, as I create light to make various forms 
manifest, in the same way I will use the light of great wisdom to destroy the 
darkness of ignorance of those in the long night of the mundane whirl, who 
have no sense of direction at all, who are in the darkness of ignorance, whose 
eye of knowledge is covered by the veil of nescience, who are perverted in 
concepts, thoughts, and views, who think the impermanent is permanent, 
who think the painful is painless, who think the selfless has self, who think 
the impure is pure, who cling to a definite self, being, life, soul, individual- 
ity, and personality, who are attached to sense faculties, sense 
consciousnesses, and sense data, who arc confused about cause and effect, 
who do what is not good, who take life, who steal, who abuse sexuality, who 



1288 


The Flower Ornament Scripture 


tell lies, who slander others, who speak harshly, who sow dissension, who 
are covetous, who are malicious, who hold erroneous views, who do not 
honor their parents or mendicants or priests, who do not recognize the 
blameworthy or the good, who do not take pleasure in what is right, who are 
dominated by ill-gotten gain, who pervert what is right by erroneous views, 
who falsely impugn the enlightened, who try to suppress true teaching, 
who f ly the banner of demons, who injure or kill enlightening beings, who 
arc hostile to the Great Vehicle, who cut off the aspiration for enlighten- 
ment, who defame enlightening beings, who injure or kill their mothers, 
who are hostile, who revile the wise, who consort with the corrupt and 
unjust, who damage the relics of saints and the goods of the religious com- 
munity, who oppose their parents, who act in hellish ways, who are on the 
brink of disaster — having destroyed the darkness of their ignorance by the 
light of great wisdom and directed them toward supreme perfect enlighten- 
ment, by the Great Vehicle of universal good I shall show them the path to 
the stage of knowledge of the ten powers; I shall show them the stage of the 
enlightened, the realm of the enlightened, the ocean of wisdom of omnis- 
cience, the sphere of enlightened knowledge, the consummation of the ten 
powers, the power of mental command ofbuddhas, and the unity of all bud- 
dhas. Having shown them this, I will establish them in the knowledge of 
equality of all buddhas. 

“As for those who are sick, who are worn out from long illness, whose 
bodies are weakened, who have wasted away, those who have grown old and 
are overcome by old age, those who arc wretched and poor, those who have 
come to the end of their lives, those who are in bondage, those who are 
being tortured, and convicts who have been imprisoned, I stand by them to 
save them from the danger of injury to their lives. I employ all means to 
remove the illnesses of those who are sick. Those who are wasted away and 
overcome by old age I take care of by constant attendance. I provide protec- 
tion for the helpless, I enrich the poor, I take care of those who have fallen 
into misfortune by regarding their welfare as my own. Those abroad I lead 
to their own country, and those astray I lead in the right direction. Those in 
bondage I release from their bonds. Those who are being tortured I release 
from the pain of torture. I save the lives of convicts who have been handed 
over to the king for execution. I resolve that just as I am a refuge saving these 
beings from various perils and afflictions, so shall I take care of them with 
the supreme protection of the truth and liberate them from all mental afflic- 
tions. I shall enable them to transcend birth, old age, sickness, death, grief, 
lamentation, misery, depression, and mental disturbance. I shall free them 
from all fears of falling into bad conditions. I shall establish them in the care 
of spiritual benefactors. I shall take care of them by giving them jewels of 
true teaching. I shall get them to act impeccably. I shall direct them to the 
purity of the body of the enlightened. I shall establish them in the knowl- 
edge of the realm where there is ultimately no old age or death. 

“As for those on wrong paths, those in the tangles of various views, those 
acting on erroneous conceptions, those doing evil in thought, word, and 



Entry into the Realm oj Reality 


1289 


deed, those uncontrolled in action, those devoted to various pious obser- 
vances and ascetic practices, those who think the unenlightened are 
enlightened, those who think the enlightened are unenlightened, those 
who practice selt-torture, those who worship bodies of water, mountains, or 
particular places, and those who are under the control of bad companions, I 
become a refuge for them by various means and thence turn them away from 
evil, from immersion in views, from all bad conditions. I establish them in 
right seeing in the world and place them in celestial and human states. I 
resolve that just as I liberate these sentient beings from the miseries of such 
bad behavior, so shall I establish all sentientbeings in the transmundane path 
of transcendence, make them irreversible in progress toward omniscience, 
and lead them to omniscience by the great vow of universal good; and I shall 
not fall from the stages of enlightening beings, while not turning away from 
the realm of all sentient beings.” 

At that point, further revealing the realm of the enlightening liberation 
which guides the world by the light of truth that dispels the darkness for all 
sentient beings, the goddess looked over the ten directions by the power of 
Buddha and spoke these verses to Sudhana: 


This peaceful liberation of mind guides the world 
To happiness in accord with the time 
By producing the light of truth 
To end the darkness of delusion and ignorance. 

My kindness is vast and pure. 

Developed over boundless eons past; 

Dispelling evil, I illumine the world — 

Realize this wisdom, O Sudhana, steadfast one. 

Measureless is my ocean of compassion for the world; 

Herein the buddhas of all times are born, 

Hereby the pains of the world are soothed — 

Realize this wisdom, O Sudhana, steadfast one. 

Producing worldly happiness, both the joys 
Which are conditional and those of the sages. 

Thereby I am delighted, uplifted, pleased — 

Realize this wisdom, O son of Buddha. 

Forever turned away from the ills of the conditional, 

As well as the knowledge and liberation of individual salvation, 
Perfecting the power of buddhas — 

Realize this wisdom, O son of Buddha. 

Vast and pure is my eye, by which I see 
The lands of the ten directions — 



1290 


The Flower Ornament Scripture 


I see the buddhas in those lands 
Sitting under the enlightenment tree. 

I see thousands of buddhas with their circles, 

The buddhas’ bodies adorned with marks of greatness, 
Emanating multifold glorious lights. 

Radiating oceans of light from their pores. 

1 see the sentient beings in those lands, 

How they die and are born; 

I see the ignorant in the ocean of transmigration as they go 
Round in circles experiencing the results of their own deeds. 

My ocean of hearing is pure. 

And all sounds enter therein: 

Hearing the words of all sentient beings, 

I keep them in mind. 

The infinite expressions of the teachings of buddhas 
I also hear and remember. 

My sense of smell is far-reaching and pure. 

Unobstructed in the midst of all things. 

An entry into all states of liberation; 

You should realize this wisdom. 

My tongue is broad and long, coppery red, 

Shiny like a jewel, pure; 

With it 1 communicate to beings according to their mentalities: 
You should realize this wisdom. 

My reality body is transcendentally pure. 

Omnipresent in all times; 

The physical body beings see according to their mentalities. 

By the power of their devotion. 

My mind is free from attachment and taint. 

Resonant with thunderous sound; 

Therein are all buddhas assembled, 

Yet I have no discrimination. 

Innumerable are tbe beings on the face of the earth; 

I know the oceans of their minds, 

I know their faculties and inclinations, 

But I have no discrimination. 



Entry into the Realm of Reality 


1291 


My occult power is vast and consummate, 

I shake innumerable worlds 
And produce an aura of light 
Whereby I tame the intractable. 

My virtue is vast and pure, 

An endless treasury, adorning everywhere; 

With it I make offerings to buddhas 
And sustain the life of all beings. 

I have entered the ocean of buddhas, 

Realizing the wisdom of all time, 

And I enter into their vows — 

This wisdom is peerless and perfect. 

In every atom I see oceans of worlds 
Of past, present, and future; 

And I see oceans of buddhas therein, 

And their universal ground of wisdom. 

See Vairocana, enlightened, 

Pervading all lands in the ten directions, 

Sitting at the foot of the enlightenment tree 
In each atom expounding the teaching of peace. 


Then Sudhana said to the night goddess Vasanti, “How long ago did you 
set out for supreme perfect enlightenment? How long ago did you attain this 
liberation, by the attainment of which you have come to perform all benefi- 
cial actions in this way?” 

Vasanti replied, “As many eons ago as atoms in the polar mountain, there 
was an eon called Tranquil Light, in which five billion buddhas were born. 
There was then a world system called Born of the Light of Jewels, in which 
there was a central world of four continents called Jewel Moon Lamp Light, 
the capital city of which was called Lotus Light. In that capital city was a 
king named Bridge of Good Law, who was a just ruler, a sovereign with all 
the attributes of kingship. He had conquered that trouble-free earth by jus- 
tice and ruled it righteously. 

“The king’s wife was named Moon of Understanding of Right. She 
enjoyed herself making love in the first part of the night, and in the middle 
of the night, when the love play had ceased, she slept. At that time, in a for- 
est called Source of Radiance of Peace, to the east of the city of Lotus Light, a 
buddha named Supreme Thunder of All Truths attained supreme perfect 
enlightenment at a great enlightenment site made of the f inestjewels, with 
the lights of all supernal manifestations, radiating the lights of the magical 
displays of all buddhas. That buddha lit up the whole world-system Born of 
the Light of Jewels clearly with a great multicolored light. 



1292 


The Flower Ornament Scripture 


“Also in that capital city Lotus Light was a night goddess named Pure 
Moonlight. She went to the wife of the king, awakened her by the sound of 
her jewelry jingling, and said to her, ‘Know, O queen, that in the forest 
Source of Radiance of Peace, a buddha named Supreme Thunder of All 
Truths has attained supreme perfect enlightenment.’ And she gave the 
queen an extensive explanation of the virtuous qualities of the buddha, the 
spiritual transformation of the buddha, and the vow practices by universally 
good enlightening beings. The queen, illumined by the light of the buddha, 
set out for supreme perfect enlightenment with overpowering resolve. She 
made great offerings to that buddha and to his group of enlightening beings 
and disciples. 

“Do not suppose that queen wasanyone other than me myself — I was that 
queen Moon of Understanding of Right in that time. By virtue of that aspi- 
ration, and the roots of goodness I planted with that buddha, I was not born 
in any bad states for as many eons as atoms in the polar mountain, nor did I 
have defective faculties, nor did I suffer. I always attained celestial greatness 
among celestials, and human greatness among humans, and never was apart 
from spiritual benefactors — that is buddhas and enlightening beings. I never 
came upon bad times. So I passed as many eons as atoms in the polar moun- 
tain happily, peacefully, safely, and rightly, planting roots of goodness with 
the enlightened: yet after all that time my enlightening faculties were not 
yet perfectly developed. 

“After those eons had passed, ten thousand eons before this eon of Virtue, 
there was an eon called Sorrowless Dispassion, in a world called Blazing 
Light Undefiled by Passion. That world was both defiled and pure. Five 
hundred buddhas were born there. The first of those five hundred buddhas 
was named Light of Tranquil Eyes with Senses Like the Polar Mountain, 
accomplished in knowledge and action, gone to felicity, supreme knower of 
the world, guide of tractable people, teacher of celestials and humans, 
enlightened, blessed. I was an outstanding girl named Light of Wisdom, 
daughter of an eminent man named Resounding Fame, and I was beautiful 
and robust. The night goddess Pure Moonlight, by the power of a vow, 
became a night goddess named Light of Purified Eyes. In the still of the 
night when my parents were in bed, she made our house tremble, showed 
her body to me with a great light, told me about the qualities of the buddha, 
and then showed me thebuddhasittingat the enlightenment site in the first 
week after his enlightenment. 

“I went with my parents and a large group of relatives to that buddha, led 
by the night goddess Pure Moonlight. I made great offerings to that buddha, 
and when I saw the buddha, I attained a concentration called ‘born of the 
world-guiding vision of Buddha,’ and I attained a concentration called 
‘sphere of light of knowledge of the ground of past, present, and future,’ 
whereby I remembered those eons as many as atoms in the polar mountain; 
and my aspiration for enlightenment came to the fore. Having heard the 
Teaching from that buddha, I attained this enlightening liberation called 
‘the means of guiding sentient beings by the light of truth which dispels the 



Entry into the Realm of Reality 


1293 


darkness for all sentient beings,’ by the attainment of which I physically per- 
vade as many worlds as atoms in ten buddha-lands, and sec the buddhas in 
those worlds, and perceive myself at the feet of those buddhas. I also see all 
the sentient beings in those worlds, and I know their vocal signals, and their 
thoughts, inclinations, faculties, and interests, and their previous develop- 
ment under the tutelage of spiritual benefactors; and I manifest a body to 
them which will please them according to their inclinations. 

“Also, this liberation grows in each mental moment: in an unbroken suc- 
cession of mental moments 1 pervade as many buddha-lands as atoms in a 
hundred worlds, as many buddha-lands as atoms in a thousand worlds, as 
many buddha-lands as atoms in a hundred thousand worlds; in each mental 
moment I go on like this to pervade up to as many buddha-lands as atoms in 
untold unspeakable numbers of worlds: and I sec all the buddhas in those 
lands, and I perceive myself in their presence, and 1 hear, take in, remember, 
reflect on, and meditate on the teachings of those buddhas. I also enter into 
the oceans of past vows of those buddhas, and the purifications of the 
buddha-lands of those buddhas. 1 also undertake to purify a buddha-land. I 
also see the sentient beings in those oceans of worlds, and I transform my 
body to accord with the measures of the inclinations, faculties, and interests 
of those sentient beings, in order to develop and guide them. Thus this liber- 
ation expands in each mental moment, by working to expand it to pervade 
everywhere in the cosmos. 

“I only know this enlightening liberation that is a method of guiding the 
world by the light of the truth which dispels the darkness of all sentient 
beings — how can I know the practice or tell of the virtues or comprehend 
the sphere or show the freedom of liberation of the enlightening beings 
who are completely versed in the infinite vow of enlightening practice of 
universal good, who command the power to enter into every principle in the 
ocean of the cosmos, who have mastered the adamantine concentration of 
knowledge realized by all enlightening beings, who have undertaken the 
vow to preserve the lineage of buddhas in all worlds, who have perfected 
great goodness purifying all worlds in each mental moment, who command 
the knowledge to develop and guide all universes in each mental moment, 
whose eyes are suns that dispel the darkness of all obstructions for all sen- 
tient beings in all worlds, who strive to inform all sentient beings about the 
Great Vehicle of universal liberation, who are moons of wisdom dispelling 
the darkness of doubt and confusion for all sentient beings, whose pure 
voices obliterate attachment to existence, who have the power to show mira- 
cles in each atom of all phenomena, who have unfragmented knowledge of 
the ground of past, present, and future? 

“In this very enlightenment site in Magadha lives a night goddess named 
Samantagambhirashrivimalaprabha, who inspired in me the determination 
for enlightenment and has encouraged me time and again. Go ask her how 
to learn and carry out the practice of enlightening beings.” 

Then Sudhana praised the night goddess with these verses: 



1294 


The Flower Ornament Scripture 


I sec your body now, pure, witli various characteristics, 

Like the polar mountain. 

Above the world, you illumine the world. 

With a body like Manjushri. 

Your reality body is transcendentally pure, 

Equal in all times, without distinction: 

Therein all worlds are gathered. 

And form and dissolve without obstruction. 

I see your body in albrealms. 

In a variety of manifestations: 

And in your pores I see 
The moon and stars. 

Your mind is broad and pure, pervading 
Like space in all directions; 

Therein are assembled all buddhas. 

Yet your knowledge is free from the taint of discrimination. 

Brilliant clouds, as many as atoms in lands. 

Issue from your pores; 

They reach the buddhas in the ten directions. 

Raining all kinds of ornaments. 

Infinite bodies, as many as living beings, 

Emerge from your pores; 

They fill all the worlds in the ten directions, 

And purify beings by various means. 

I see inconceivably many lands in your pores, 

Adorned in various ways. 

Which you have purified, 

Produced according to the minds of the beings. 

Happy are those who hear your name, 

Great is their gain; 

And people who sec you 

Are near the path of enlightenment. 

One should endure inconceivable eons of misfortune 
In order to see you; 

For those who are happy to hear of you. 

You will extinguish their afflictions on sight. 

Even if one were to speak 



Entry into the Realm of Reality 


1295 


Of your qualities for as many cons 
As atoms in a thousand lands. 

There is no exhausting them. 

Having praised the night goddess Vasanti with these verses, Sudhana paid 
his respects to her, looking at her again and again, never tired of attending 
spiritual benefactors, and left her. 

Samantaframbhirashrivimalaprabha 

Realizing the purity of the sphere of the night goddess Vasanti’s initial stage 
of determination to be an enlightening being, contemplating the origin of 
the embryo of enlightenment, entering into the ocean ofvowsof enlighten- 
ing beings, purifying the path of transcendent ways of enlightening beings, 
going into the sphere of stages of enlightening beings, extending the sphere 
of practice of enlightening beings, remembering the ocean of ways of eman- 
cipation of enlightening beings, looking over the vast ocean of light of 
omniscience, extending the cloud of great compassion of enlightening 
beings intent on the salvation of all sentient beings, putting Vasanti’s vow of 
practice of universally good enlightening action into effect throughout all 
lands forever, Sudhana went to the night goddess Samantagambhirashrivi- 
malaprabha, paid his respects to her, and said, “Noble goddess, I have set my 
mind on supreme perfect enlightenment, but I do not know how an enlight- 
ening being acts in the stage of enlightening practice, or how one proceeds, 
and how one perfects it.” 

She said, “It is good that, aspiring to enlightenment, you ask how to pro- 
ceed and how to fully accomplish the stages of enlightening beings. By the 
fulfillment of ten things is the practice of enlightening beings accom- 
plished: by purification of attainment of concentration in which all buddhas 
are seen face to face; by purification of the eye viewing the infinite body of 
all buddhas resplendent with marks of distinction; by entering into the man- 
ifestation of the infinite ocean of qualities of buddhas; by realizing the 
cosmic dimensions of the ocean of spheres of the infinite manifestations of 
the teaching of buddhas; by entering the emanation of multitudes of beams 
of light, as many as beings, from the pores of all buddhas, aiding sentient 
beings in various ways; by seeing oceans of flames the colors of all jewels 
coming from each pore; by penetrating the mystical manifestation of oceans 
of emanations of buddhas pervading all universes and guiding sentient 
beings in each mental moment; by penetrating the sounds of thunder of all 
the scriptures proclaimed in the past, present, and future cycles of teachings 
of the buddhas, using the myriad languages of all sentient beings; by entry 
into the infinite ocean of buddha-names; by penetrating the guidance of 
sentient beings by manifestation of inconceivable miraculous transforma- 
tions of buddhas. By attainment of these ten things, enlightening beings 
become fully accomplished in enlightening practice. 

“I have attained the enlightening liberation ‘bliss of tranquil meditation 



1296 


The Flower Ornament Scripture 


boldly going everywhere.’ By this I see the buddhas of past, present, and 
future, and enter into their oceanic congregations, their oceanic projections 
by concentration, their oceanic efforts in the past, and the oceans of their 
names. I also comprehend the differences of the teaching cycles of those 
buddhas, the variety of their life spans, the differences in their voices, and 
their embodiment of the infinite realm of reality. Yet I do not become 
attached to those buddhas in terms of state of being. Why? Because those 
buddhas do not go, having stopped all worldly courses of action; they do not 
come, because of the nonbecoming of intrinsic nature; they are not present, 
being physically equal to the unoriginated nature of reality; they are not 
extinct, being characterized by nonorigination; they are not real, because 
they convey the vision of phenomena as in illusion; they are not false, 
because of accomplishing the welfare of all beings; they do not pass from 
one condition to another, because they are free from death and birth; they do 
not perish, because of the imperishable nature of things; they are uniform, 
because they are beyond all manner of speech; they are formless, because of 
being done with the forms and natures of things. 

“Furthermore, while thus understanding all buddhas, by the light of the 
sphere of meditation of buddhas I expand this enlightening liberation ‘bliss 
of tranquil meditation boldly going everywhere’; I extend it, enter into it, 
follow it, live up to it, accomplish it, make it consistent, delve into it, 
develop it, meditate on it, contemplate it, internalize it, make it my sphere 
of action, stabilize it, make it manifest, illumine it, order it, analyze it, fulfill 
its requirements, and effect it. 

“Therein, based on great compassion without any false conceptions, to 
focus my mind solely on carrying out the salvation of all beings, I cultivate 
the first stage of meditation. To cease all mental action and locus my mind 
solely on joy and happiness in taking care of all sentient beings with the 
power of knowledge, I cultivate the second stage of meditation. To realize 
the purity of inherent nature of all beings with equanimity detached from 
the mundane world, I cultivate the third stage of meditation. To extinguish 
the burning of the pain of afflictions of all sentient beings I cultivate the 
fourth stage of meditation. To extend the sphere of the vow for omnis- 
cience, for skill in producing the ocean of all concentrations, to enter the 
means of access to the ocean of liberation of all enlightening beings, to know 
the science of occult powers of all enlightening beings, to effect the mystic 
projection of practices of all enlightening beings, I cultivate the enlighten- 
ing liberation that goes everywhere through tranquil meditation, purifying 
the knowledge that enters into every realm of reality. 

“Furthermore, as I cultivate this liberation, I develop sentient beings to 
maturity by a variety of means. In people engrossed in sex play in the still of 
the night I induce the thought of impurity, the thought of disappointment, 
the thought of weariness, the thought of trouble, the thought of bondage, 
the thought of bedevilment, the thought of impermanence, the thought of 
pain, the thought of selflessness, the thought of ownerlessness, the thought 
of offense, the thought of old age and death, and the thought of indifference 



Entry into the Realm of Reality 


129 7 


to all objects of desire. And those people, developing this state of mind, 
indifferent to all pleasures, coming to enjoy spiritual pleasure, go forth from 
home to homelessness. When they have gone into the forest and are follow- 
ing spiritual principles, I foster faith in them. I cause a lull in all disturbing, 
frightening, loud sounds, and in the quiet of the night I reveal to them the 
profundity of the buddha-teaching. I provide them with circumstances con- 
ducive to effort, open the door of renunciation, show the path, provide 
light, dispel darkness, put a stop to fear, praise renunciation, speak of the 
qualities of the Buddha, the Teaching, and the Community, and of spiritual 
benefactors, and praise going to spiritual benefactors. 

“As I cultivate this liberation, I put a stop to sentient beings’ wrong pas- 
sions and wrong feelings and thoughts. I put a stop to the ideas and 
thoughts of those dominated by wrongful gain, those who act on false 
notions. I see to it that evil does not arise in those in whom it has not yet 
arisen, and that the false conceptions of those in whom evil has arisen are 
stopped. For those in whom thoughts of roots of goodness have not yet 
arisen, I motivate thoughts of the waysof transcendence, spiritual practice, 
achievement of the aspiration for omniscience and release, the principle of 
kindness, suffusing all sentient beings with great compassion, and produc- 
ing the various bases of celestial and human happiness. For those to whom 
such thoughts already occur, I provide various means of guidance. I moti- 
vate all the appropriate thoughts and intentions until they are in accord 
with the way to omniscience. 

“I know only this enlightening liberation of the bliss of tranquil medita- 
tion boldly going everywhere. How can I know the practice or tell of the 
virtues of the enlightening beings who are completely conversant with the 
vows of practice of universally good enlightening beings, who have attained 
knowledge of the cosmos with its endless forms, in whose minds all roots of 
goodness are developed, who have attained awareness of the knowledge and 
powers of all buddhas, whose minds abide in the sphere of all buddhas, 
whose minds are unhindered wherever they may be, who have fulfilled the 
resolve for omniscience, whose minds have entered the ocean of all lands, 
whose minds see all buddhas and take in the teachings of all buddhas, who 
dispel the darkness of all ignorance, whose minds generate the light of 
omniscience as the way to effect the final destruction of craving for repeti- 
tious mundane enjoyment? 

“Right by me, on the right side of the site of enlightenment of 
Vairocana, there lives a night goddess named Pramudita- 
nayanajagadvirocana. Go ask her how an enlightening being should work 
on the deeds of enlightening beings.” 

Then the night goddess Samantagambhirashrivimalaprabha spoke these 
verses to Sudhana, further revealing the enlightening liberation of the bliss 
of tranquil meditation boldly going everywhere: 


The buddhas, supreme in all times. 
Appear to those with faith. 



1298 


The Flower Ornament Scripture 


Their eye is vast and pure; 

Thereby they enter the oceans of buddhas. 

See the undefiled body of Buddha, 

Beautifully adorned with distinctive marks; 

And see the miracle of the Buddha 
Pervading the cosmos in every moment. 

The felicitous one Vairocana has become enlightened 
Sitting at this enlightenment tree; 

Throughout the vast cosmos. 

He teaches according to mentality. 

The Buddha has realized true nature 
As bodiless, utterly quiet, nondual; 

His physical body, adorned with marks of distinction, 

He manifests throughout the world. 

The body of Buddha is vast, inconceivable. 

Filling the entire cosmos: 

It is seen everywhere equally. 

Showing all the buddhas everywhere. 

The Buddha’s auras of light. 

Numerous as atoms in all lands. 

Reflecting each other’s radiant colors, 

Pervade the cosmos every moment. 

Inconceivable, vast clouds of light 
Stream endlessly from the Buddha’s pores; 

They pervade all worlds and extinguish 
The heat of afflictions of all beings. 

Infinite oceans of emanations of Buddha, 

Emerging from Buddha’s pores, 

Go throughout the cosmos and stop the suffering 
Of all miserable states of being. 

Buddha’s voice thunders pleasantly, 

And the light of the ocean of good sayings 
Showers the widespread rain of truth 

And produces the will for enlightenment in sentient beings. 

Those who have been guided by him in the past 
And practiced the ways of enlightenment for eons 
See Vairocana Buddha’s features 



Entry into the Realm of Reality 


1299 


Reflected in all lands. 

The Buddha, appearing in all worlds, 

Stands before all beings: 

1 cannot know all 

Their various realms of attention. 

All the exalted enlightening beings 
Are together in one pore of Buddha: 

That way of liberation, which is inconceivable, 

I cannot know in full. 

My neighbor goddess 
Stands rapt before the Buddha, 

Her eyes like starry fire — 

Go ask her how to practice enlightenment. 

Then Sudhana paid his respects to the night goddess Samantagambhi- 
rashrivimalaprabha and took leave of her. 

Pramuditanayanajagadvirocana 

Immersed in the teachings of the spiritual benefactors, with practice of the 
words of the spiritual benefactors in mind, desirous of the sciences of spiri- 
tual benefactors, his attention focused without distraction by seeing spiritual 
benefactors, his mind illumined through seeing spiritual benefactors with a 
light that destroys all obstructions, his mind immersed, through seeing spir- 
itual benefactors, in the ocean of great compassion that saves all beings, his 
mind illumined, through seeing spiritual benefactors, by the light of knowl- 
edge of the ocean of principles of the cosmos, Sudhana went to the night 
goddess Pramuditanayanajagadvirocana. 

The goddess, in order to further mature the development of Sudhana’s 
roots of goodness based on visiting spiritual benefactors, showed him visit- 
ing spiritual benefactors as made possible by great provisions of virtue and 
knowledge, as great heroic effort, as energy that is hard to attain, as long- 
term perseverance, as entry into infinite realms, as connected with long 
association, as connected with manifestation of fulfillment of endless 
tasks, as undertaking the provision of the endless equipment of the path, as 
made possible by indomitably going everywhere, as coming and going 
without departure. 

Then Sudhana went to the night goddess in the manner of one going to a 
spiritual benefactor energetically proceeding to provide for omniscience, 
striving to carry out the ocean of great vows, determined to endure endless 
suffering for the sake of even one single sentient being, proceeding with 
perseverance to traverse the cosmos in a single atom wearing the armor of 
great energy, speeding everywhere in all directions, associating with the 



1300 


The Flower Ornament Scripture 


practice of enlightening beings of endless eons at a single point, every 
moment of thought in enlightening practice entirely based on omniscience, 
determined to tread the path mystically projected by the buddhas of all 
times, treading the path flowing through all spheres of reality, keeping the 
attention on the principles of all realms of reality, pervading the whole cos- 
mos of reality. 

He saw the night goddess sitting in a lion seat in a flower calyx in the cir- 
cle of the Buddha, in an enlightening concentration characterized by the 
vast, pure energy of the joy of universal good. He also saw emerging from all 
her pores multitudes of emanations illumining all sentient beings, making 
all sentient beings happy, showing the practices of the transcendent ways 
according to the vision of all sentient beings, pleasing to the sight of all sen- 
tient beings. He saw multitudes of emanations showing the practice of 
giving in accord with the mentalities of all sentient beings, using their own 
languages to communicate with them, to detach all sentient beings from 
their attachments, by indifference to material things, giving impartially to 
all sentient beings without neglecting any, impartial toward all sentient 
beings, not disrespecting or disregarding any sentient beings, relinquishing 
all things internal and external, showing the relinquishment of that which 
is very hard to give up, showing the practice of giving to sentient beings in 
all worlds according to their mentalities. He saw multitudes of emanations 
projecting the difficult act of relinquishment practiced by the enlightening 
beings of past, present, and future emerge and appear to all sentient beings in 
all worlds in the ten directions, by attainment of the inconceivable mystic 
power of enlightening beings. 

H e saw multitudes of projected bodies in the forms of all sentient beings 
emerge from every pore of the goddess, appearing before all sentient beings 
in all worlds, showing them unshakability in all aspects of self-control, illus- 
trating as many forms of austerity as there are living beings, showing 
independence from all worlds, disregard of all objects, indifference to all 
mundane abodes, showing that celestial and human prosperity and decline, 
happiness and suffering, are all inextricably intertwined, showing impurity 
and putting an end to the false notion of purity in the world, revealing the 
nature of things as impermanent, unstable, and changing, showing the 
nature of all conditioned states as painful and selfless, promoting the appeal 
of living constantly in the realm of the enlightened, directing sentient 
beings to the ultimate purity of the way of life of the enlightened, teaching 
the practice of discipline using expressions adapted to the mentalities of all 
sentient beings, showing the grace of ethical conduct pleasing all sentient 
beings, developing all sentient beings to maturity. 

He also saw emerging from all the goddess’s pores multitudes of projected 
bodies with various appearances showing sentient beings’ patient endurance 
of mutilation and dismemberment, patient endurance of beatings, patient 
endurance of unjust abuse, reproof, contempt, degradation, beatings, and 
threats, showing unshakability, showing kindness to all beings without hau- 
teur or servility, showing freedom from conceit, showing inexhaustible 



Entry into the Realm of Reality 


1301 


knowledge of the inexhaustibility of tolerance of the true nature of all 
things, showing the practice of forbearance to destroy all afflictions of all 
sentient beings, turning sentient beings away from all warped conditions, 
praising the supreme purity of the enlightened, developing sentient beings 
to maturity. 

He also saw emerge from all the pores of the goddess multitudes of projec- 
tions of the forms ot various kinds of beings, the same as all beings in 
appearance and size, showing all sentient beings, according to their mentali- 
ties, the exertion of energy to store the great knowledge and virtue needed 
for omniscience, showing the energy to destroy all demons, the energy to 
work for enlightenment without being disturbed or deflected, the energy to 
lift all sentient beings out of the sea of the mundane whirl, the energy to get 
rid of all paths leading to falls into miserable conditions, evils, and states 
inopportune for enlightenment, the energy to pulverize the mountain ot 
nescience, the energy to serve all buddhas tirelessly, the energy to receive 
and hold all buddha-teachings, the energy to cut through and shatter the 
mountains of all obstacles to enlightenment, the energy to develop and 
guide all sentient beings tirelessly, the energy to purify all buddha-lands, and 
the supreme purity of the energy of the enlightened, thus developing sen- 
tient beings to maturity. 

He also saw multitudes of projected bodies emanate from the goddess’s 
pores producing joy in sentient beings by various means, removing depres- 
sion, wary of all sensuality, promoting modesty in the world, directing 
sentient beings to guard their senses, praising unexcelled religious practice, 
portraying the realm of desire as a perilous realm of demons, showing the 
realm of enjoyment of all worldly desires even to those free from sensuality, 
establishing sentient beings in enjoyment of truth, step by step producing 
the bliss of the attainments of meditation and concentration, praising con- 
scious contemplation of all the afflictions of all sentient beings, showing the 
magical creativity of the ocean of concentrations of all enlightening beings, 
showing the majesty of the miracles of the mystic knowledges of enlighten- 
ing beings, making sentient beings joyful and happy, removing melancholy, 
bringing goodness of mind, producing cleverness and activity of mind, puri- 
fying the mind, clarifying the senses, producing physical bliss, promoting 
the growth of the energy of the joy of truth, thus developing sentient beings 
to maturity. 

He also saw multitudes of bodies in the forms of all sentient beings ema- 
nate from all the goddess’s pores, appearing agreeably to all sentient beings 
in all lands, showing them tirelessness in going to all spiritual benefactors, 
showing tirelessness in attendance on all mentors and spiritual benefactors, 
showing tireless energy in taking in and holding in mind the operations of 
the cycles of teachings of all buddhas, investigating the oceans of all 
approaches to the truth, describing the way to enter the ocean of all buddhas, 
elucidating the teaching of the characteristics and nature of all phenomena, 
showing the door of concentration, showing the thunderbolt of wisdom 
which breaks through the mountain of views of sentient beings, by continu- 



1302 


The Flower Ornament Scripture 


ous mental application showing the rise of the sun of wisdom dispelling the 
darkness of ignorance of all sentient beings, developing sentient beings in 
omniscience while engendering joy in all sentient beings. 

He also saw multitudes of projected bodies, equal to all sentient beings, 
with splendid, inconceivably various appearances, emanate from the 
goddess’s pores and appear before all sentient beings in accord with their 
inclinations and interests, using various languages to reveal higher knowl- 
edge of all worldly good, explaining the excellence of the path of 
omniscience by doing all that should be done in the world, by showing the 
issue of all states of existence, by describing the way out of conditioned exis- 
tences, and by showing the way out of the wilderness of all views, showing 
transcendence of the paths of individual salvation, showing absence of 
attraction or aversion toward the created or the uncreated, showing 
nonattachment to the pleasures ot mundane life or nirvana, showing 
unceasing progression from the heaven of satisfaction, showing unceasing 
attainment of enlightenment at the pinnacle of enlightenment, showing the 
realm of wisdom to guide all beings out of the sea of doubt, illumining 
omniscience for sentient beings. 

He also saw as many multitudes of projected bodies as atoms in all lands 
emanate from each pore of the goddess and stand before all sentient beings 
praising the vow of practice of universally good enlightening beings, prais- 
ing the excellence of the vow to ultimately purify all universes, praising 
purification of all worlds in each moment of thought, praising persistence in 
entering the powers of buddhas in each moment ot thought, showing cease- 
less entry into the ocean of principles of the cosmos — equal to the number 
of atomic particles in all oceans of worlds — in every single moment of 
thought, praising ceaseless elucidation of purification of the path of omnis- 
cience in all lands throughout all time, showing ceaseless entry into the 
ocean of past, present, and future means of guidance, showing ceaseless 
manifestations of all magical powers of enlightening beings, leading all sen- 
tient beings to omniscience by showing the practice of the vows of 
enlightening beings. 

He also saw multitudes of projected bodies as numerous as the minds of all 
beings emanate f rom each of the goddess’s pores and stand before all sentient 
beings, showing them the endless power of the provisions for omniscience, 
showing the unbreakable, invincible, indestructible power of the will for 
omniscience, showing the nonregressing, irreversible, sustained, ceaseless 
power of accomplishment of the supreme practice of all enlightening 
beings, praising enlightening beings’ power to remain unaffected by the ills 
of mundane life, showing enlightening being’s power to destroy all demons, 
showing enlightening beings’ power of great compassion tirelessly carrying 
out enlightening actions throughout all ages, showing enlightening beings’ 
power to shake all buddha-lands and please all beings, showing enlightening 
beings’ power to crush all demons and false teachers, to nurture the power of 
knowledge to turn the wheel of the great teaching in the world, elucidating 
omniscience for all sentient beings. 



Entry into the Realm of Reality 


1303 


He also saw multitudes of projected bodies in endless forms, presented to 
the minds of all sentient beings, emanate from each' pore of the goddess, fill- 
ing the endless realms of sentient beings in the ten directions, showing 
beings, according to their mentalities, the energetic activity of the knowl- 
edge of the practice of enlightening beings, showing knowledge 
comprehending all realms of sentient beings, showing knowledge compre- 
hending all sentient beings’ minds, showing knowledge thoroughly aware 
of the faculties of all sentient beings, showing knowledge comprehending 
all sentient beings’ actions, showing knowledge of proper timing in devel- 
oping and guiding all sentient beings, showing the knowledge to echo the 
languages of all realms of existence, showing knowledge pervading the 
ocean of ways to knowledge of all phenomena in each moment of thought, 
showing knowledge of the formation and disintegration of all worlds, 
showing knowledge of the differences in basis, form, and arrangement of all 
worlds, showing the knowledge to go to buddhas with magical offerings, 
serve the buddhas, and receive their teachings, thus producing joy in sen- 
tient beings by showing the practice of the transcendent way of knowledge, 
soothing their minds, producing joy and happiness, getting rid of melan- 
choly, purifying the mind, leading to goodwill, clarifying the senses, 
producing the power ot resolution, making sentient beings irreversible on 
the way to omniscience. 

Just as he saw her proceeding to develop sentient beings in the world by 
demonstrations of the practices ot the transcendent ways, he saw multitudes 
of bodies of beings of various forms emanate from each of the goddess’s 
pores with the thunder of the laws of all enlightening beings, the prepara- 
tions of the goddess’s first inspiration, propitiation of spiritual benefactors, 
going to buddhas and attending them, the practice of virtuous conduct, the 
relinquishment of what is hard to give up in the course of practicing tran- 
scendent giving, the purification of transcendent discipline, the abandon- 
ment of rulership and retinue and going forth from society, the exercise of 
forbearance in austerities difficult to practice in the world, unshakability in 
the application of the vows undertaken by enlightening beings, the oceans 
of practices of steadfast resolutions of enlightening beings, the endurance of 
suffering which is impossible, unspeakable, unthinkable to all worldly 
beings, the endurance of physical and mental harassment, acceptance of the 
nonperishing nature of deeds, earnest acceptance of all truths, contempla- 
tive acceptance of the nature of all things, energy in undertaking to become 
omniscient, energy in accomplishing all aspects of buddhahood, all practices 
of transcendent energy, the preparations for transcendent meditation, ener- 
getic efforts in transcendent meditation, practices purifying the attainments 
of transcendent meditation, mystical powers attained by enlightening 
beings through concentration, entries into the ocean of mediums of concen- 
tration, practices of transcendent meditation, the preparations for 
transcendent wisdom, the clarification of the sun of great wisdom of 
enlightening beings, the issue of great masses of wisdom, the treasures of 
wisdom, applications of the ways of contemplation of the ocean of great 



1304 


The Flower Ornament Scripture 


wisdom, applications of the principles of great skill in means, embodiments 
of the transcendent vows of enlightening beings, achievements of great 
transcendent vows, practices of transcendent commitment, past efforts 
involved in great transcendent vows, great resources for the attainment of 
transcendent power, cooperating circumstances of transcendent power, 
oceans of principles of transcendent power, indications of transcendent 
power, past efforts involved in transcendent power, principles of transcend- 
ent knowledge, applications of transcendent knowledge, methods of 
purification of knowledge, realms of knowledge, attainments of knowl- 
edge, ranges of knowledge, integration of principles of knowledge, 
methods of communicating knowledge, consequences of the courses of 
knowledge, suffusions of knowledge, expansions of knowledge, embodi- 
ments of knowledge, principles of the ocean of knowledge, past efforts 
involved in the accomplishment of knowledge, attainments made possible 
by ascertainment and entry into the modes of practice of knowledge, attain- 
ments of knowledge involved in the method of total integration of perfect 
knowledge, attainments of knowledge of truth comprehending right and 
wrong, attainments of knowledge of actions, of lands, of ages, of past, pres- 
ent, and future, attainments of knowledge of the emergence of buddhas, 
attainments of knowledge of buddhas, attainments of knowledge of 
enlightening beings, attainments of knowledge originating in the mind of 
enlightening beings, attainments of knowledge of the particular states of 
enlightening beings, attainments of knowledge of the origins of enlighten- 
ing beings, attainments of knowledge of the orientation of enlightening 
beings, attainments of knowledge of the vows of enlightening beings, 
attainments of knowledge of the cycles of teaching of enlightening beings, 
attainments of knowledge of enlightening beings’ ascertainment of what is 
right, attainments of knowledge of principles of the ocean of practice of 
enlightening beings, attainments of knowledge of the multitude of enlight- 
ening beings’ doctrines, their spheres, their hidden resources, and their 
courses of action — all the principles of enlightening beings connected with 
consummate knowledge of infinite objects, Sudhana saw being embodied by 
emanations from the goddess to develop sentient beings to maturity. He saw 
multitudes of embodiments of the forms of all kinds of beings emanating 
from the goddess, filling the cosmos, appearing before all sentient beings, 
and developing them to maturity. 

He also saw projections of the streams of good thoughts rising in the 
goddess’s past lives, beginning with the preparations of her initial aspira- 
tion, the continuing successions of commendations of aspiration to 
enlightenment, the continuous successions of death and rebirth, the contin- 
uous successions of incarnation, the continuous successions of names, the 
continuous successions of visits to spiritual benefactors, the continuous suc- 
cessions of harmonizations with buddhas, the continuous successions of 
absorption of every sentence and syllable of the teachings of buddhas, the 
continuous successions of states of mind in carrying out the path of enlight- 
ening beings, the continuous successions of attainment of concentrations. 



Entry into the Realm of Reality 


1305 


the continuous successions of pervasion of vision of all lands, the continui- 
ties of the circles of knowledge of the succession of ages, the continuous 
succession of penetrating knowledge of the cosmos, the continuous succes- 
sion of knowledge observing the realms of sentient beings, the continuous 
succession of knowledge of individual deaths and rebirths, penetrating the 
ocean of principles of the cosmos, the continuous successions of contempla- 
tive knowledge purifying the celestial ear, the continuous successions of 
media of access of wisdom observing the minds of all sentient beings, the 
continuous successions of media of initial access of the celestial eye, the con- 
tinuous successions of initial perceptions of the celestial car, the continuous 
successions of initial knowledge of others’ thoughts, the continuous succes- 
sions of initial recollections of the past states of self and others, the 
continuous succession of the initial circumstances of attainment of 
uncontrived mystic powers based on nonbeing, the continuous succession of 
pervading everywhere by exercise of great mystic powers, the continuous 
succession of attainments of liberations of enlightening beings, the continu- 
ous successions of comprehension of the inconceivable principles of the 
ocean of liberations of enlightening beings, the continuous successions of 
mystic transformations of enlightening beings, the continuous successions 
of procedures of enlightening beings, the continuous successions of attain- 
ments of enlightening beings, the continuous successions of impressions of 
enlightening beings, the continuous succession of entries into the path of 
enlightening beings, and so on, including the night goddess’s continuous 
successions of entries into the most subtle knowledge of enlightening 
beings. He saw projected bodies emanate from each pore of the goddess, 
expounding the Teaching to sentient beings, elucidating, clarifying, dem- 
onstrating, discussing, analyzing, extending, categorizing, explaining, 
communicating, and conveying it to them. 

He saw some teaching with the sound of wind, some with the sound of 
water, some with the sound of fire, some with the sound of the ocean, some 
with the sound of earth quaking, some with the thrilling sound of moun- 
tains crashing together, some with the sweet sound of celestial cities 
trembling, some with the sound of celestial palaces crashing together, some 
with the voices of celestial beings, some with the voices of various fantastic 
beings and entities, some with the voices of human chiefs, some with the 
voices of Brahma chiefs, some with the songs of nymphs, some with celes- 
tial music, some with the sound of jewels, some with the voices of all living 
beings, explaining the sphere of the night goddess’s liberation to sentient 
beings. Thus he saw the range of the night goddess’s liberation, with the 
attainment of perfection proceeding from her first aspiration, including her 
sport in liberation, being communicated to all sentient beings by means of 
multitudes of embodiments of enlightening beings, various utterances of 
enlightening beings, multitudes of emanation bodies of buddhas, and vari- 
ous utterances of buddhas. 

H e saw untold buddha-lands in the ten directions being purified in each 
instant of thought by each of her hosts of projected bodies; he saw infinitely 



1306 


The Flower Ornament Scripture 


varied oceans of sentient beings being liberated from all ills and miseries; he 
saw infinitely varied sentient beings being led to celestial and human states; 
he saw infinitely varied multitudes of sentient beings being led to the stages 
of individual liberations. In each moment of thought Sudhana saw infinite 
masses of sentient beings going through the ten stages; he listened, 
reflected, investigated, discerned, contemplated, approached, followed, 
entered, and made himself equal thereto, by the mystical power of the night 
goddess’s enlightening liberation characterized by the immensity of the 
inconceivable joy of universal good, by the development of inconceivable 
roots of goodness through having performed the same practices in the past 
and having been empowered by the support of the enlightened, and by hav- 
ing become a vessel of universally good enlightening practice. 

Then Sudhana, imbued with the light of the ocean of ecstasy of enlight- 
ening beings, empowered by the buddhas of the ten directions, stood 
reverently before the night goddess Pramuditanayanajagadvirocana and 
sang her praises in such terms: 

For measureless eons you have studied 
The profound nature of the buddhas, 

Progressively extending throughout the worlds of the ten directions. 
Appearing according to the minds of the beings therein. 

Knowing them to have no self, no master. 

To be always confused by untruth and false ideas, 

By occult powers you manifest many kinds of bodies 
And guide sentient beings. 

Infinite, tranquil, the reality-body 
Is nondual and pure: 

Sentient beings clinging to duality 
You guide by myriad emanations. 

While you have no attachment 
To mind or matter, 

You guide the world 
By emanation of perfect forms. 

Detached from the internal and the external. 

Having left the ocean of mortality. 

You manifest infinite reflections 
In the states of mundane existence. 

You have no vacillation, 

No vain imaginations or false ideas; 

To the ignorant attached to falsehood you show 
The inherent nature of things to guide them. 



Entry into the Realm of Reality 


1307 


Single-minded for many eons 

On the states of the ocean of all concentrations. 

To make offerings to buddhas everywhere, you send forth 
Multitudes of emanations from your pores. 

You enter the way to the powers of buddhas 
In every moment of thought: 

Striving to save all beings. 

You show them incarnations like themselves. 

Observing the ocean of being. 

Its variety of actions and various forms, 

Showing the path of nonobstruction by things, 

You purify sentient beings. 

Your body, of splendid appearance. 

Is purified by the practice of universal good: 

In command of the minds of beings. 

You manifest the form of a goddess in the world. 


Having praised the goddess with these verses, Sudhana said to her, “How 
long have you been devoted to supreme perfect enlightenment, and how 
long ago did you attain this enlightening liberation characterized by the 
immense pure energy of the joy of universal good?” 

The goddess answered him, “I remember, many eons ago, past as many 
eons as atoms in the world, the land Blissful Light of Jewel Radiance, in the 
eon Silent Sound, filled with a hundred duodecilhon sets of four continents, 
in the center of which were four beautiful continents, extending as far as the 
light of a mountain ofjewels, filled with a hundred duodecillion royal cities, 
in the center of which was a delightful city Fragrant Banner, radiant with 
jewels: therein lived a wise king named Lord of the People, a world ruler, 
adorned with the thirty-two marks and eighty embellishments of great peo- 
ple, born spontaneously from a lotus calyx, his body shining gold, his light 
filling the continent all at once, spreading through the sky. He had a thou- 
sand sons, all with the constitution of heroes, ten million ministers, learned, 
intelligent, wise, and ten million concubines, beautiful as goddesses, expert 
in the arts of love, affectionate, altruistic, kind, attentive to the king. That 
king ruled the whole four continents and enriched them by the power of jus- 
tice. I was the main wife of that king, with a clear voice and a pleasing body; 
my aura of pure golden light extended a thousand leagues. One night as the 
king, his sons, and his retinue slept, the sounds ofsinging ended, and as I was 
peacefully asleep in bed, in the middle of the night a buddha appeared in the 
world and filled the ten directions with infinite mystic projections, pervad- 
ing everywhere with various magical bodies imbued with glorious oceans of 
light, as many as atoms in all lands. The earth, including the mountains, 
quaked, announcing the appearance of the buddha; gods, titans, humans and 



1308 


The Flower Ornament Scripture 


spirits, were all thrilled at the emergence of the buddha. The buddha’s ema- 
nations came forth from every pore; pervading the worlds of the ten 
directions, they taught according to people’s mentalities. The buddha 
showed me all those infinite manifestations in a dream: hearing those pro- 
found teachings, I was joyful while dreaming. Ten thousand night 
goddesses stood in thesky above me, describing the buddha in celestial tones 
and telling me to wake: ‘Arise, O queen, a buddha has appeared in your 
realm, hard to meet in a hundred oceans of eons; those who behold him are 
happy and purified.’ I becamejoyful, and on awakening I saw an immaculate 
light. Seeing this light, immediately I beheld the buddha at the enlighten- 
ment tree, adorned with the thirty-two marks, oceans of lights streaming 
from his pores, rising above all like the polar mountain. Seeing him, I joy- 
fully wished to become like that; I made this vow upon seeing the grandiose 
manifestation of Buddha. I woke the king and his concubines, and when 
they saw the light of Buddha they were thrilled. I went to the buddha with 
my husband, accompanied by millions of people and troops. I made offer- 
ings to the buddhas for twenty thousand years, giving precious substances, 
the earth, and its seas. The buddha expounded myriad scriptures, multitudes 
of virtues, an ocean of vows, and the adornments thus produced, explaining 
the origins of all buddhas according to mentalities in this world. That night 
goddess awakened me for my benefit, and then I was inspired with compas- 
sion, eager to become like this and then awaken the heedless. This was my 
first aspiration to supreme enlightenment, and while coming and going in 
the oceans of being, I have never lost this resolve. 

“I served ten decillion buddhas with faith while desiring celestial and 
human enjoyments in the mundane. The first buddha was Ocean of Glory, 
next was Lamp of Virtue, third was Jewel Brightness, fourth was Spacelike 
Wisdom, fifth was Flower Calyx, sixth was Moon of Unattached Intellect, 
seventh was Power King of the Moon of Truth, eighth was Light of the 
Sphere of Knowledge; ninth was Jewel Flame Mountain Lamp, and tenth 
was Light and Sound of All Times. I served all the buddhas, beginning with 
these, but had not yet attained the eye to enter this ocean of wisdom. 

“After that a land called Jewel Light came into existence; the age was 
called Celestial Glory, and five hundred buddhas emerged therein. The first 
buddha was Light of the Lunar Sphere, second was Solar Lamp, third was 
Star Banner, fourth was Jewel Mountain, fifth was Flower Flame Ocean 
Lamp, sixth was Blazing Glory, seventh was Filled with Heavenly Glory, 
eighth was Shining King, ninth was Radiant Clarity, and tenth was King of 
Light of Universal Knowledge. Beginning with these ten, I served all those 
buddhas, but I was still attached to body and mind, my intellect dwelling on 
what really has no abode. 

“After that there was a world named Myriad Lights of the Lamp of Truth; 
the world was beautiful, the age was called Light of Brahma: the buddhas in 
that world were numberless, and I served them and their retinues, and rever- 
ently heard the teachings of all those buddhas. The first buddha was Jewel 
Mountain, second was Ocean of Virtues, third was Clarity of the Cosmic 



Entry into the Realm of Reality 


1309 


Voice, fourth was Roar of the Ocean of Truth, fifth was Banner of Truth, 
sixth was Energy of Mystic Spells, seventh was Light of the Power of Truth, 
eighth was Spacelike Awareness, ninth was Light oi the Peak of the Polar 
Mountain of Llames of Truth, and tenth was Massive Radiance; beginning 
with these ten, I served all those buddhas, yet I did not awaken to the real 
nature whereby I could enter the ocean of buddhas. 

“Alter that was a buddha named Sun Lamp Brilliance; the land was called 
Enlightened Mind, and there was an age there called Glory of Soma. 
Therein were eight hundred octillion buddhas whom I served, with an end- 
less variety of line offerings, first was King of Celestial Musicians, second 
was Tree King, third was Polar Mountain of Virtue, fourth was Jewel Eye, 
fifth was Array of Shining Lights, sixth was Radianceoi the Ocean ofTruth, 
seventh was Lord of the World, eighth was Blazing Glory, ninth was Virtu- 
ous, and tenth was King of Light of All Laws; beginning with these ten, I 
served all those buddhas, yet still did not attain the knowledge to enter the 
ocean of truth. 

“After that there was a pure land of indestructible energy. Omnipotent 
Cloud of Light, arrayed with various adornments; therein were many puri- 
fied beings, mostly healthy, with few afflictions. In the age Energy of the 
Tranquil Mind, a thousand buddhas came forth: the first was Diamond 
Navel, second was Bearer of Unattached Power, third was Reflection of the 
Cosmos, fourth was King of Light Illumining All Quarters, fifth was 
Energy of Compassion, sixth was Ocean oi Vows, seventh was Lamp of the 
Sphere of Patience, eighth was Light of the Sphere of Truth, ninth was 
Array of Oceans of Light, tenth was King oi Tranquil Light. Beginning 
with these ten, I served all those buddhas, yet I did not awaken to the real 
nature which is spacelike, inherently pure, based on which I could carry on 
spiritual practices in all lands. 

“Then there was a pleasant land called Radiance oi a Multitude of fra- 
grant Lamps, both deiiled and pure, where there was an age called Good 
Possibility, in which one hundred trillion buddhas appeared, by whom it 
was adorned for ten eons; I held in memory the teachings spoken by those 
Guides. The iirstone was Vast Renown, second was King of Powerful Radi- 
ance of the Ocean of Truth, third was Sovereign of Truth, fourth was Voice 
oi Virtue, fifth was Glory of Truth, sixth was Celestial Crown, seventh was 
Radiance of Energy of the Llame of Knowledge, eighth was Sound of the 
Sky, ninth was Lamp Appearing Everywhere, and tenth was Mind oi Light 
Radiating from the Brow. I served all those buddhas, but did not purify the 
unhindered path. 

“After that was a landcalled Supreme Mind, constructed oi jewels, in fine 
arrays, well proportioned; in the age Luminous there, five hundred buddhas 
emerged. I honored all those buddhas, seeking this liberation: Host of Vir- 
tues was i irst, second was Silent Sound, third was Oceanic Glory, fourth was 
Sun Energy, fifth was Mountain King, sixth was Thunder on a Polar Moun- 
tain of Distinctive Marks, seventh was King of Law, eighth was King of 
Virtues, ninth was Mountain oi Merit, and tenth was King of Silent Light; I 



1310 


The Flower Ornament Scripture 


served all those buddhas, beginning with these ten, but though the path of 
the buddhas, into which all buddhas enter, was purified, I still had not 
attained the forbearance to enter into this way of the buddhas. 

“After that was a land of beautiful light called Mind Wreathed with Silent 
Sounds; that world was inhabited by purified beings with little affliction. In 
the age called Delightful Pleasure there were eight hundred octillion bud- 
dhas; I attended and served them all and clarified the path of the supreme 
buddhas. The first buddha was Mass of Flowers, second was Ocean Womb, 
third was Mountain of Being, fourth was Crest of the Lord of Gods, fifth 
was Jewel Matrix, sixth was Gold Mountain, seventh was Heap of Gems, 
eighth was Banner of Justice, ninth was Glory of Speech, tenth was Mind of 
Knowledge; beginning with these ten, I served all those buddhas. 

“After that was a land called Lamp Emblematic of Beautiful Creations; in 
the age called A Thousand Glories were one hundred decillion buddhas: 
Quiescent Star of Tranquility, Supreme Glory of Myriad Silent Lamps, Illu- 
minating King, Trailing Cloud, Solar Radiance, Light of the Lamp of 
Truth, Flaming Brilliance, Filled with Celestial Glory, Lamp of Wisdom 
Roaring Like a Lion; beginning with these ten, I served all those buddhas, 
but did not attain the forbearance to enter this ocean of wisdom. 

“After that was a land called Splendor of Universal Light, in an age called 
Independent Array, in which were twenty-six octillion buddhas: first was 
Mass of All Virtues, then Spacelike Mind, Array of Good Capacities, Thun- 
der of the Ocean of Truths, Voice of the Cosmos, Blissful Light of Myriad 
Emanations, Universal Energy, Sound Born of the Ocean of Truths, Moun- 
tainous Lamp in an Ocean of Virtues; and the last of them I propitiated was 
Paragon of Virtue Radiant As a Jewel. When that buddha emerged in the 
world, I was a queen, Moonlike Face, going to honor the buddha. He 
expounded a scripture on the supernal manifestations originating in an 
ocean of independent vows, which I listened to and remembered. I attained 
tranquil concentration of broad vision, and the power of mental command. I 
see oceans of buddhas in one land after another, from moment to moment. I 
have borne a cloud of universal light from the womb of compassion by 
means of kindness, a will for enlightenment as vast as space, with the 
measureless light of the powers of buddhas. 

“Seeing the world in error, engrossed in the glitter of permanence and 
pleasure, shrouded in the darkness of delusion and ignorance, filled with 
afflictions, thinking falsely, given to views, wandering in obscurity, con- 
trolled by craving and evildoing, accumulating a variety of deeds in 
mundane conditions, going from one state to another, suffering the physical 
and mental pains of birth, old age, and death, I have therefore wished above 
all for their welfare and happiness: in all places where there were buddhas, I 
produced a multitude of vows, to be as a source of happiness for all beings, 
with endless preparation and development according to the myriad methods 
of the path; and I emanated vast multitudes of projections of the transcend- 
ent ways throughout the cosmos, speeding to gladden the beings in all paths 
of existence. Progressing through the stages with great speed into the wis- 





Entry into the Realm of Reality 

dom of all times, traversing the stages unhindered, I went to all buddhas in a 
moment of thought; and having entered the practice of universal good, I 
realized the myriad principles of the differentiations of the ten universes. 

“That king named Lord of the People, the world ruler who was deter- 
mined to prevent the dying out of the lineage of buddhas, was none other 
than Manjushri, who had become a king, successful in perpetuating the fam- 
ily of buddhas. The night goddess by whom I was awakened was emanated 
by the enlightening being Universally Good. The wife of the king was me. 
W hen I was awakened by the night goddess, I was caused to see Buddha; this 
was when I first aspired to enlightenment. Ever since that inspiration, for as 
many eons as atoms in a buddha-land, I have never fallen into bad states but 
have always wound up in celestial and human states. W herever I have been, I 
have never been apart from the sight of buddhas; then when I saw the bud- 
dha Paragon of Virtue Radiant As a Jewel, I attained this enlightening 
liberation characterized by the immense pure energy of the joy of universal 
good, by the attainment of which I have come to develop and guide all sen- 
tient beings in this way. 

“I just know this enlightening liberation characterized by the immense 
pure energy of the joy of universal good. How can I know the virtues or tell 
of the practice of the enlightening beings who have attained the ocean of 
great speed setting out for omniscience in the presence of all buddhas in each 
instant, who enter unceasingly into the ocean of great vows at every 
moment in the beginning of all undertakings, who are skilled in carrying 
out a multitude of practices in every moment of thought over endless eons in 
the ways shown by the ocean of all vows, and who are skilled in producing in 
each practice as many bodies as atoms in all buddha-lands, and who pervade 
the systems of all universes with each body, and who are skilled in demon- 
strating practices according to the mentality of sentient beings in each 
universe, and skilled in comprehending the ocean ofways of transformation 
of all buddhas of past, present, and future? 

“There is a night goddess named Samantasattvatranojahshri who lives 
right here in the Buddha’s circle. Go ask her how an enlightening being is to 
enter and purify the sphere of practice of enlightening beings.” 

So then Sudhana paid his respects to the night goddess Pramudita- 
nayanajagadvirocana and left her. 

Samantasattvatranojahshri 

Entering with intense absorption into the night goddess Pramudita- 
nayanajagadvirocana’s liberation of immense pure energy of the joy of 
universal good, understanding it, plunging into it, penetrating it, following 
it throughout its full range, going along with it, cultivating it, accomplish- 
ing it, encompassing it, carrying out the instructions of the spiritual 
benefactors, recollecting the teachings projected by the night goddess 
Pramuditanayanajagadvirocana for the continuity of teaching and instruc- 
tion, with all faculties turned in all directions following the sight of spiritual 



1312 


The Flower Ornament Scripture 


benefactors, with the intention to get to see spiritual benefactors, free from 
all conceits, with attention focused on seeking spiritual benefactors, with 
determination to develop the great provisions of virtue and knowledge, 
with vigorous initiative to harmonize with spiritual benefactors, with all 
roots of goodness one with those of spiritual benefactors, firmly intent on 
the practice of all skill in meansof spiritual benefactors, having generated an 
ocean of energy fostered by spiritual benefactors, Sudhana wentto the night 
goddess Samantasattvatranojahshri. 

When Sudhana came to her, the night goddess, in order to show him the 
majesty of the endless enlightening liberation manifesting guidance for sen- 
tient beings in all works, showed him a body replete with beautiful features 
and embellishments, and emanated a light from the circle of hair between 
her brows called “emblem of pure stars of the lamp of flames of universal 
knowledge,” with infinite light beams; the light illumined the whole 
world, then descended into Sudhana and pervaded his entire body. As soon 
as Sudhana was touched by the light, he attained a concentration called 
“sphere of ultimate dispassion,” whereby he saw as many worlds as atoms in 
a buddha-land forming and dissolving in each particle of fire, water, earth, 
diamond, various jewels, flowers, perfumes, incenses, arrays of gems, and all 
objects in between the night goddess Pramuditanayanajagadvirocana and 
the night goddess Samantasattvatranojahshri. He also saw clusters of water, 
fire, air, and earth, and the sentient beings in all the worlds, with the various 
abodes they dwell in and the various arrays of the lands — various mountain 
ranges, rivers, lakes, oceans, heavens, trees, adornments of the skies, adorn- 
ments of the habitations of all kinds of beings, the realms of hells, animals, 
ghosts, the realms of death and birth among humans, all the various condi- 
tions of existence being interconnected, infinite different courses of being 
interrelated. He also saw the difference in those worlds — he saw some 
worlds to be defiled, some pure, some wholly defiled, some with purified 
states of being, some with purity in the midst of defilement, some with 
defilement in the midst of purity, some wholly pure, some level, some 
inverted, some askew. 

He saw the night goddess Samantasattvatranojahshri in all realms of 
being in those worlds, facing every sentient being capable of being guided; 
by seeing all worlds together at once, he saw her standing, without division, 
before all sentient beings, adapting to their life spans, their various spheres 
of belief, their physical forms, their conventions of verbal communication, 
and their mastery, in order to guide them to full development. That is to say, 
he saw her standing before all sentient beings without division to free beings 
in hells from the pains and fears of hell, to free beings in brutish states from 
the perils of mutual predation, to free beings in the realm of ghosts from the 
pains and perils of hunger and thirst, to free beings in the realm of dragons 
from all the pains and perils of the dragon realm, to free all beings in the 
realm of desire from all the pains and perils of the realm of desire, to free all 
beings in the human realm from all the fears and perils of darkness, to free 
beings from all fear of ill repute, to free beings from intimidation by groups, 



Entry into the Realm 0/ Reality 


1313 


to free beings from fear of death, to free beings from fear of falling into states 
of misery, to free beings from fear of not being able to make a living, to free 
beings from fear of loss of virtue, to free beings from fear of loss of the deter- 
mination for enlightenment, to free beings from the danger of association 
with bad companions, to free beings from fear of separation from spiritual 
benefactors, to free beings from fear of falling into the stages of individual 
salvation, to free beings from fear of suffering the pains of the various mun- 
dane states, to free beings from fear of all association with the uncongenial, 
to free beings from fear of coming on bad times, to free beings from fear of 
being born among bad people, to free beings from fear of doing evil, to free 
beings from fear of obstruction by deeds, to free beings from fear of bondage 
by attachment to various notions. 

That is to say, he saw her confronting the purification of all lands by 
undertaking the vow to save all beings, whether corporeal or incorporeal, 
thinking, nonthinking, and neither thinking nor nonthinking, by the 
immense power of the vigorous exercise of the energy of concentration of 
enlightening beings, by exertion of the power of the great mystic knowl- 
edges of enlightening beings, by the power of execution of the vow to 
practice the conduct of universally good enlightening beings, by having 
generated the energy of the ocean of means of great compassion, to suffuse 
all beings with desireless universal love, to increase the energy of joy, which 
is the origin of happiness for all beings, to apply the knowledge of how to 
take care of all beings, by embodiment of the vast spiritual power of enlight- 
ening liberation. He saw her confronting realization of knowledge of all 
things, attendance of all buddhas, preservation of the teachings of all bud- 
dhas, accumulation of all roots of goodness, development of all 
enlightening practices, unhindered penetration of the minds of all beings, 
maturation of the faculties of all beings, purification of the ocean of interests 
of all beings, removal of obstructing elements for all beings, dispersal of the 
darkness of nescience of all beings, and the implementation of all good, to 
generate the light of omniscience. 

Then Sudhana, having seen this inconceivable manifestation of the night 
goddess’s enlightening liberation showing guidance for beings in all worlds, 
prostrated himself before her, enraptured. At that point the night goddess 
stopped assuming the adornments of the forms of enlightening beings and 
continued to produce all the mystical manifestations by means of the form 
of a night goddess. Then Sudhana stood respectfully before her and spoke 
these verses to her: 


I have seen your immense body, 

Of excellent appearance, adorned with jewels. 
Variously beautified by embellishments 
As the sky is by the stars. 

Your aura of light, the sublime radiance of your body, 
Is equal to the atoms in endless lands; 



1314 


The Flower Ornament Scripture 


Like various kinds of matchless colors, 

It pervades everywhere endlessly. 

From every pore you radiate nets of light. 

As many as minds of beings; 

On a beautiful lotus in each ray of light 

Stands an emanation of you, extinguishing pain in the world. 

You emit fragrant clouds of light 
In the forms of all beings, all pure. 

Showering flowers everywhere, 

On all the buddhas in the cosmos. 

Your multitude of lights, vast and pure, 

Is like a mountain radiant with jewels; 

With it you illumine all worlds 
And remove the darkness of delusion. 

Myriad pure suns emerge 
From your mouth; 

Your sunlight shines throughout 
The vast realm of Vairocana. 

Pure moon and star lights 

Radiate from your eyes in great numbers 

And pervade the ten directions. 

Illumining the world and destroying darkness. 

From your features come myriad emanations 
In the forms of all beings; 

They go throughout the cosmos 
Developing the countless masses. 

Your body appears before all beings 
Everywhere, creating joy; 

You put an end to measureless dangers — 

From kings, brigands, fire, and floods — guiding beings. 

As directed, I have come to you, 

Observing your qualities; 

A pure aura of light beams 
Emanated from between your brows, 

Illuminating all places. 

Producing great light in the world; 

Having shown many various wonders, 

It descended into my body. 



Entry into the Realm oj Reality 


1315 


When the light descended on me, 

I experienced a marvelous, supreme happiness; 

I was imbued with mental command, a hundred concentrations. 
And I saw the infinite buddhas everywhere. 

I knew the number of atoms 
In the ground where I walked. 

And saw in each atom 
As many lands as atoms in lands. 

In an atom arc hundreds 
Of various mixed-up, defiled lands, 

Where the beings suffer pains 
And weep and wail. 

There are also many lands with purity amid defilement, 

Where the happiness is little and the suffering much, 

Where the compassionate buddhas. 

Their disciples, and the self-enlightened gather. 

There are also lands with defilement amid purity. 

Where many enlightening beings are assembled. 

Beautiful lands graced with men and women, 

Where the family of buddhas abides. 

Oceans of lands, vast and pure, 

Are in an atom, or an even plane. 

Purified over long eons past 
By the action of Vairocana. 

In every land buddhas appear 
At the enlightenment tree; 

Having attained enlightenment, 

They teach and guide the world. 

I sec you in the vast realm of Vairocana, 

Honoring all the infinite buddhas. 

Then Sudhana said to the night goddess, “It is wonderful how deep your 
enlightening liberation is. What is this liberation called? How long ago 
did you attain it? How does an enlightening being practice so as to purify 
this liberation?” 

She replied, “This state is hard for celestials, Buddhist disciples, and indi- 
vidual illuminates to arrive at. Why? Because this is the realm of 
enlightening beings who follow the commitment to the practice of univer- 
sally good enlightening beings; it is the sphere of enlightening beings 



1316 


The Flower Ornament Scripture 


imbued with great compassion who have undertaken the salvation of all sen- 
tient beings, who have undertaken the purgation of all unfavorable and 
unhappy states, who have undertaken the perpetuation of the lineage of 
buddhas in all buddha-lands, who have undertaken to preserve the teachings 
of all buddhas, who have plunged into the ocean of great vows to continue 
enlightening practice through all ages, who have undertaken to clarity the 
light of unobscured knowledge of the ocean of all phenomena, who have 
attained the state of the light of instantaneous knowledge of the ocean of 
wisdom of past, present, and future. 

“Now, then, by the empowerment of Buddha I will tell you: in the past, 
as many eons ago as atoms in a buddha-land, there was an age called Sphere 
of Dispassion in a world called Sunny Brilliance; as many buddhas as atoms 
in the polar mountain arose in that age. That world, furthermore, was 
arrayed with multitudes of all kinds of jewels and adorned with palaces and 
mansions made of diamond. Now, that world rested on an ocean of all 
kinds of jewels of pure light and was itself made of all kinds of fragrant jew- 
els. It was perfectly round and pure, with some defilement. It was covered 
with canopies of all kinds of ornaments, and surrounded by a thousand 
peripheral mountain ranges, circles ofjewels in all arrays. It had millions of 
sets of four continents, some of which were inhabited by beings whose 
actions were defiled and beings whose actions were undefiled, some of 
which were inhabited by beings whose actions were a mixture of defile- 
ment and purity, some of which were inhabited by beings who were 
mostly pure with some defilement, beings of refined virtues, beings with 
little in them that is blameworthy; and some were inhabited by wholly 
pure enlightening beings. 

“In the eastern part of that world, at the border of the peripheral moun- 
tains, was a set of four continents called Jewel Flower Lamp Banner. The 
land was pure, with some defilement. There was an abundance of food with- 
out plowing or sowing, and there were dwelling places resulting from the 
maturation of past deeds. There were wish-fulfilling trees everywhere, trees 
of various fragrances always emitting clouds of perfume, various garland 
trees constantly showering garlands, various flower trees raining multitudes 
of flowers of inconceivable colors and scents, trees of aromatic powders of 
various qualities continually giving forth a rain of powder of fragrant jewels, 
variousjewel trees shining with light from theirjewel buds, and trees of var- 
ious celestial instruments that filled the air with beautiful sounds produced 
when stirred by the breeze. The sun and moon shined pleasantly day and 
night, and jewels shone everywhere. 

“At that time there were millions of capital cities on those four continents, 
each of which was surrounded by a thousand rivers. Each of those rivers car- 
ried various celestial flowers and produced celestial music; the banks were 
lined with trees of various jewels, and those who traveled by boat on the riv- 
ers enjoyed various delights to their hearts’ content. Between the river were 
built millions of cities, each surrounded by millions of towns. In all the cities 
and towns were many heavenly parks, palaces, and mansions. 



Entry into the Realm of Reality 


131 7 


“In the middle of the southernmost of those four continents was a central 
capital city called Jewel Flower Lamp Banner, which was prosperous and 
peaceful, with a large population of virtuous people. The king in that city 
ruled the four continents; spontaneously born in the calyx of a lotus, he had 
the thirty-two marks of a great man and was a just ruler. He had a thousand 
sons, valiant, strong, destroyers of enemy armies. He also had millions of 
concubines who were products of the same virtues as was the king, carried 
out the same practices, and were noble-minded. They were as beautiful as 
goddesses, with golden complexions, celestial fragrances and auras of pure 
light emanating from their bodies. He also had millions of ministers, super- 
lative advisers. 

“The king also had a beautiful wife, whose aura constantly suffused a 
thousand leagues all around her with multicolored light of celestial fra- 
grance. That queen had a daughter by the king who was so beautiful that no 
one ever tired of looking at her. Just as no one was ever tired ot the sight of 
the sovereign, in the same way no one was ever sated with the sight of the 
princess, except those sated with wisdom. 

“At that time the life span of the beings in that world was measureless — 
there were none with fixed life spans and no untimely deaths. Also at that 
time the variety of forms of sentient beings was known, as was the variety of 
their colors, voices, names, families, life spans, physical sizes, abilities and 
strengths, agreeable and unpleasant affairs, and higher and lower inclina- 
tions. There, those with better appearances and more confidence, who were 
physically perfect and good-looking, proclaimed their superiority to others; 
and those with well-formed bodies looked down on all those with ill- 
formed bodies. Then, because of the evil of mutual contempt, they lost their 
span of life, physical appearance, strength, and happiness — all was lost. 

“There was an enlightenment tree north of the city called Sound of 
Clouds of Teachings Illumining All. Its strong roots were made of inde- 
structible diamonds that showed the arrays of the enlightenment sites of all 
buddhas in every moment; its trunk was a mass of all kinds of jewels, high 
and wide; its foliage, flowers, and fruits were made of all kinds ofjewels. It 
was perfectly formed, well proportioned everywhere, its foliage equally dis- 
tributed, with endless adornments throughout, flashing with all kinds of 
jewel lights radiating in all directions, producing sounds of magical displays 
of the spheres of all buddhas. 

“In front of that enlightenment site there was a pond of fragrant water 
called Sound of Clouds Thundering Teachings with Jewel Flower Light- 
ning, surrounded by millions of jewel trees. Each of those trees was formed 
like the enlightenment tree. The banks of the pond were made of well- 
distributed collections of all kinds of gems, hung with strings of all kinds of 
jewels, graced with arrays of mansions made of pure jewels, adorned with 
pure arrays of all kinds of ornaments. The whole enlightenment site was 
also surrounded by countless jewel towers in lotus calyxes with inconceiva- 
ble adornments. In the middle of the pond appeared a great ruby lotus called 



1318 


The Flower Ornament Scripture 


Array of Clouds of Light Rays Flashing Lightning from Between the Leaves 
Illumining the Sphere of the Buddhas of Past, Present, and Future. 

“In that lotus appeared a buddha named Paragon of Virtue Radiant with 
the Light of U niversal Knowledge, who was the first of as many buddhas as 
atoms in the polar mountain to attain supreme perfect enlightenment in that 
eon. Having developed sentient beings lor thousands of years by hearing the 
Teaching, he prepared them by manifestation of lights for ten thousand 
years for the appearance of the buddha in ten thousand years: there ema- 
nated from that great lotus a light called ‘spotless lamp of all beings,’ and the 
beings touched by that light became aware that the buddha would emerge in 
ten thousand years. They realized that the buddha would emerge in nine 
thousand years as a light called ‘full of undefiled radiance’ emanated from 
the enlightenment tree, and the beings touched by the light perceived all 
subtle forms. Realizing that the buddha would emerge in eight thousand 
years as a light called ‘voice of the results of the deeds of all beings’ emanated 
from the enlightenment tree, the beings touched by the light compre- 
hended the oceans of their own doings and gained recollection and 
knowledge of their deeds. Realizing that the buddha would emerge in seven 
thousand years as a light called ‘voice produced by all roots of goodness’ 
emanated from the enlightenment tree, the beings touched by the light 
gained completeness of all their faculties. Realizing that the buddha would 
emerge in six thousand years as a light called ‘sound of revelation of the 
inconceivable sphere of buddhas’ emanated from the enlightenment tree, 
the beings touched by the light were transformed into higher states. Realiz- 
ing that the buddha would emerge in five thousand years as a light called 
‘conveying the dramatic mental impression of the purity of all 
buddha-lands’ emanated from the enlightenment tree, the beings touched 
by the light saw all aspects of the purity of buddha-lands. Realizing the bud- 
dha would emerge in four thousand years as a light called ‘lamp of the unity 
of the realm of buddhas’ emanated from the enlightenment tree, the beings 
touched by the light comprehended the omnipresent miracle of the buddha. 
Realizing the buddha would emerge in three thousand years as a light called 
‘lamp in the presence of all beings’ emanated from the enlightenment tree, 
the beings touched by the light were engrossed in the sight of the buddha 
right before them. Realizing the buddha would emerge in two thousand 
years as a light called ‘lamp of lightning of knowledge of past, present, and 
future’ emanated from the tree of enlightenment along with the voice of the 
past efforts of the buddha, the beings touched by the light put faith in and 
entered into the oceans of past efforts of the buddha. Realizing the buddha 
would emerge in a thousand years as a light called ‘lamp of realization of 
suchness of unobscured knowledge’ emanated from the enlightenment tree, 
the beings touched by the light gained the power of the universal eye to see 
the miracles of all buddhas, the buddha-lands, and all sentient beings. Real- 
izing the buddha would emerge in a hundred years as a light called ‘product 
of virtues of all beings resulting from seeing buddhas’ emanated from the 
enlightenment tree, the beings touched by the light got an impression of the 



Entry into the Realm oj Reality 


1319 


emergence of Buddha. Realizing the buddha would appear in seven days as a 
light called ‘sound producing happiness and joy in all sentient beings’ ema- 
nated from the enlightenment tree, the beings touched by the light 
developed the energy of the great joy of seeing Buddha. 

“Having thus developed beings for ten thousand years by means of 
such measureless lights, when the seven days were up he shook that 
whole world with infinite means of shaking it and made it completely 
pure, as the buddha-lands of all buddhas in the ten directions are pure — 
and in each moment of thought he showed the various inconceivable 
arrays of all those buddha-lands. And in those final seven days all the 
beings in that world who were ripe for the sight of Buddha stood facing 
the site of enlightenment. 

“Then the supremacy of the realm of all buddhas was proclaimed from 
every single object in that world — from all the peripheral mountains, all the 
polar mountains, all the other mountains, all the rivers, all the seas, all the 
trees, all the land masses, all the cities, all the walls, all the buildings, all the 
clothing, ornaments, and paraphernalia, all the music and song, and all the 
created adornments — emanating clouds of all kinds of fragrant smoke, 
clouds of lusters of all jewels, clouds of all kinds of precious clothing and 
jewelry, clouds of mountains of all kinds ofjewel flowers, clouds of all kinds 
of aromatic powders, clouds of light rays of all buddhas flashing, clouds of 
auras of all buddhas, clouds of oceans of sayings of all buddhas, clouds of glo- 
rious manifestations of the marks and embellishments of all buddhas, 
manifesting the signs that a buddha is about to appear in the world. Around 
the great ruby lotus Array of Clouds of Light Rays Flashing Lightning from 
Between the Leaves Illumining the Sphere of the Buddhas of Past, Present, 
and Future, there stood as many ruby lotuses as atoms in ten buddha-lands, 
on which appeared as many jewel lion seats, on which appeared as many 
enlightening beings sitting cross-legged. 

“As soon as that buddha. Paragon of Virtue Radiant with the Light of 
Universal Knowledge, had realized supreme perfect enlightenment, the 
buddhas in all worlds in the ten directions attained supreme perfect enlight- 
enment and set in motion the wheel of teaching for sentient beings in 
accordance with their mentalities: thereby innumerable sentient beings in 
that world were thenceforth freed from the calamities of all states of misery, 
innumerable sentient beings were led to heaven, innumerable beings were 
led to the stage of saints, innumerable beings were led to the stage of individ- 
ual enlightenment, innumerable beings were developed to the point of 
enlightenment in which emancipation is realized by way of intense illumi- 
nation, innumerable sentient beings were developed to the point of 
enlightenment characterized by pure exertion, innumerable sentient beings 
were developed to the point of enlightenment in which emancipation is rea- 
lized through the efficacy of purification of the senses, innumerable sentient 
beings were developed to the point of enlightenment in which emancipa- 
tion is realized through pursuing conduct consonant with the powers of 
knowledge, innumerable sentient beings were led to enlightenment in 



1320 


The Flower Ornament Scripture 


which emancipation is made possible by conveyance to the precincts of the 
citadel of truth, innumerable sentient beings were led to enlightenment in 
which emancipation is realized by means of integration of efforts in prac- 
tice, innumerable sentient beings were led to enlightenment in which 
emancipation is realized through methods of concentration, innumerable 
sentient beings were led to enlightenment in which emancipation is realized 
through means of purifying all objects, innumerable sentient beings were 
inspired to the enlightenment of enlightening beings, innumerable sentient 
beings were set in the path of enlightening beings, innumerable sentient 
beings were led to the purification of the path of transcendent ways, innu- 
merable sentient beings were led to the first stage of enlightening beings; in 
the same way, as the buddha turned the wheel of teaching by his inconceiva- 
ble spiritual power, in each moment of consciousness innumerable sentient 
beings were led to the second, third, fourth, fifth, sixth, seventh, eighth, 
ninth, and tenth stages; innumerable sentient beings were introduced to the 
practice of enlightening beings based on the most excellent vows; innumer- 
able sentient beings were led to the purification of commitment to the 
conduct of universally good enlightening beings. Thus, as the buddha 
turned the wheel of teaching by his inconceivable spiritual power, he suc- 
ceeded in guiding innumerable sentient beings in each moment of 
consciousness, and all the sentient beings in that world, according to their 
mentalities, perceived the Teaching through various bodies expediently 
projected by the buddha. 

“At that time, furthermore, in order to discipline the beings in the city 
who were intoxicated with enjoyment of forms and colors and who were 
contemptuous of each other, the enlightening being Universally Good 
magically assumed a body of superlative appearance and went to the city. His 
glorious light illumined the city so that the lights of the king and queen, the 
lights of the jewel trees and the precious stones, even the lights of the sun, 
moon, planets, and stars, and all the lights of the whole continent, could not 
be perceived. Just as when the sun rises the darkness disappears and the 
moon, planets, and stars cannot be seen, in the same way all the lights of the 
continent, overwhelmed by the light of Universal Good, could not be seen. 
Just as a mass of carbon black does not look beautiful or shine or seem bright 
or lustrous in the presence of pure gold, in the same way the bodies of those 
beings did not look beautiful or shine or seem bright or lustrous in the pres- 
ence of the universally good enlightening being Samantabhadra. They 
thought, ‘Who might this be, a god, or Brahma, before whom we do not 
appear beautiful, do not shine, do not glow, have no radiance or luster? We 
cannot grasp his appearance.’ 

“Then Universally Good stood in the sky above the palace of the king in 
the middle of the city and said to the king, ‘Know, O king, that a buddha, a 
perfectly enlightened one, has arisen in the world. He is in this very realm of 
yours, at the enlightenment site Emblem of the Sound of Clouds of Teach- 
ing Revealing Universal Truth.’ 

“Now, the daughter of the king, seeing the form-body and the supernal 



Entry into the Realm of Reality 


1321 


manifestation of light of the enlightening being Universally Good, and 
hearing the sound of his ornaments, was enraptured and was inspired with 
this thought: ‘Whatever basic goodness I have accumulated, may I thereby 
attain such a body, such adornment, such features, such deportment, such 
mystic power. Just as he generates light in the dark night of sentient beings 
and announces the emergence of abuddha, in the same way may I also dispel 
the darkness of nescience in sentient beings and produce the light of great 
knowledge. Wherever I may be born, may I never be apart from this spiri- 
tual benefactor.’ 

“Then the king, along with his armies, his concubines, his sons, his min- 
isters, and the inhabitants of the city, left the city and rose a league in the air 
by the magic power of the king, who filled the four continents with a great 
light, and who, in order to get all sentient beings to see the buddha, mani- 
fested his reflection in all the jewel mountains, stood before all the sentient 
beings in the four continents, and praised the sight of buddha in verse: 


Buddha has appeared in the world. 

Savior of all living beings; 

All should get up and go 
To see the guide of the world. 

Buddhas appear once 
In millions of eons • 

And teach the truth 

For the benefit of all beings. 

Seeing the world in error, 

Shrouded by the darkness of nescience, 

And oppressed by the pains of life and death, 

Buddhas conceive great compassion. 

For countless millions of eons 
They have practiced enlightenment 
To perfect sentient beings 
And extinguish all suffering. 

They have given up 

Their hands and feet, ears, noses, and heads 

For endless eons, to attain 

The immortality of enlightenment. 

It is hard to find a guide of the world. 

Even in millions of eons; 

To listen to them, meet them, and associate with them 
Cannot but be fruitful. 



1322 


The Flower Ornament Scripture 


This supreme teacher is to be seen 
Sitting on the seat of enlightenment, 
Having conquered the demon armies 
And realized the highest awakening. 

Behold the body of Buddha, 

With an endless array of lights, 
Emanating various glows 
Which soothe the world. 

Countless multitudes of light beams 
Emanate from the Buddha’s pores; 
Those on whom they shine 
Feel incomparable joy. 

H onor the guide of your own will — 
Muster great energy and go to him. 


“Then the king, having exhorted the inhabitants of his domain with these 
verses, showering the whole enlightenment site with offerings from ten 
thousand clouds of offerings developed from the roots of goodness of the 
ruler, went to the buddha, covering the sky with clouds of parasols of all jew- 
els and canopies of clouds of all kinds of flowers, adorning the sky with cloud 
covers of all kinds of robes, clouds of nets of jewel bells, clouds of fragrant 
flames given off by an ocean of all kinds of scents, clouds of chairs made of all 
kinds of jewels, magically adorning the sky with clouds raining all kinds of 
presents. Having gone to the buddha and paid his respects, the king sat before 
the buddha in a throne of great jewels flashing light in all directions. 

“At that point the daughter of the king took off all her jewelry and scat- 
tered it over the buddha; the jewelry formed a parasol over the buddha’s 
head and stayed there, covered all around with netsofvariousjewels, held by 
the chief water spirits, the whole body of jewelry forming a perfect circle 
surrounded by ten jewel parasols, all completely pure, in the shape of a 
tower, variously arrayed, covered by clouds of all kinds of jewel ornaments, 
covered by arrays of diamond trees, adorned with the finest pearls from all 
the fragrant seas. In the middle of that she saw a great enlightenment tree 
called ‘draped with foliage of all jewels produced by the cosmos of realities,’ 
with infinitely various adornments, displaying various auspicious supernal 
manifestations. There she saw a buddha named Vairocana surrounded by as 
many enlightening beings as atoms in untold buddha-lands, all of whom 
had undertaken the vows of practice of universally good enlightening beings 
and dwelt in the inconceivably various total unity of all enlightening beings. 
She also saw the leaders of all worlds in the presence of the buddha. 

She saw the infinitely various projections of Vairocana Buddha and per- 
ceived the successive ages of his past enlightening practice. She also 



Entry into the Realm of Reality 


1323 


perceived that world’s ages of formation and disintegration, and the succes- 
sion of past buddhas in that world. She also saw the universally good 
enlightening being Samantabhadra in that world, and saw him in the pres- 
ence of all buddhas, honoring the buddhas and guiding all sentient beings to 
full development. She also saw all the enlightening beings reflected in the 
body of U niversal Good, and saw herself there too in the presence of all the 
buddhas, in the presence of all the enlightening beings reflected in the body 
of Universal Good, in the abodes of all sentient beings. In each of those 
worlds she also saw as many worlds as atoms in a buddha-land, with their 
boundaries, bases, forms, masses, and various purities of adornment, covered 
by clouds of various supernal manifestations, with various names and num- 
bers of ages, various lineages of buddhas appearing, various temporal 
locations, various spatial locations, belonging to various phenomenal realms 
within various planes of the cosmos, situated in various planes of space, with 
various arrays of enlightenment sites, various lights projected by buddhas, 
various buddhas’ lion thrones, various oceanic audiences of buddhas, various 
circulations of the audiences ofbuddhas, various clarifications by the skill in 
means ofbuddhas, various buddhas’ ways of turning the wheel of teaching, 
various sayings ofbuddhas, various indications of oceans of ways of express- 
ing thought, and enunciations of multitudes of various scriptures. 

“Seeing all these, she was all the more enraptured. The buddha 
expounded to her in her rapture a scripture called Voice of the Cycles of 
Teaching of All Buddhas, along with as many accompanying scriptures as 
atoms in ten buddha-lands. When she had heard these scriptures, ten hun- 
dred thousand kinds of concentration entered into her, subtle and pleasant, 
like the consciousness of an embryo on the first day in the mother’s womb, 
like the commencement of activity in beings, like the impulse of the sprout 
in the seed of a tree on the day it is planted — this is how subtle and full of 
potential those concentrations were. Ten hundred thousand concentrations 
descended into her, beginning with such concentrations as one called ‘face- 
to-face communication with all buddhas,’ one called ‘illumination of all 
lands,’ one called ‘penetrating the principles of all pasts, presents, and 
futures,’ one called ‘voice of the teaching activity of all buddhas,’ one called 
‘communicating the ocean of vows of all buddhas,’ one called ‘communicat- 
ing the voice of all means of emancipation from all suffering and torture of 
the mundane whirl,’ one called ‘manifestation of the vow to dispel the dark- 
ness of all sentient beings,’ one called ‘determination to release all sentient 
beings from suffering’ one called ‘source of achievement of happiness for all 
sentient beings,’ one called ‘source of tireless developmental guidance for all 
sentient beings,’ one called ‘characterized by entry into the path of all 
enlightening beings,’ and one called ‘supernal manifestation produced by 
entry into the stages of all enlightening beings.’ 

“With her mind subtly concentrated, unwavering, joyful, refreshed, 
unpreoccupied, in harmony with the wise, focused on profound omnis- 
cience, swelling with oceanic love, free from all attachments, not dwelling 
on any worldly objects, entering the sphere of those who arrive at Thusness, 



1324 


The Flower Ornament Scripture 


aware of the appearances ot all buddhas, unperturbed, unagitated, 
unobstructed, unfragmented, neither excited nor depressed, tireless, 
unretreating, undiscouraged, meditating on the inherent nature of all 
things, realizing the ocean of principles based on the inherent nature of all 
things, following the principles of investigation of all things, plunging into 
the ocean of all sentient beings, determined to save all worldlings, illumined 
by the vast ocean of buddhas, plunging into the ocean of vows of all bud- 
dhas, breaking through all obstructions to enlightenment, gathering great 
stores of virtue, on the verge of attainment of the ten powers of buddhas, 
aware of the realms of all enlightening beings, amassing the provisions of all 
enlightening beings for the path of enlightenment, her mind reaching 
everywhere to take up the great vow of universal good, by as many oceans of 
vows as atoms in ten buddha-lands she undertook the past vow of all bud- 
dhas for the purification of their own buddha-lands. That is, by guiding all 
sentient beings to perfection, to know all ways to the realm of reality, to 
enter the ocean of all ways to the realm of reality, to enter enlightening prac- 
tice in all buddha-lands forever, to live in the sphere of the practices of all 
enlightening beings forever, to visit all buddhas, to associate with all spiri- 
tual benefactors, to fully honor and serve all buddhas, to continue with each 
moment of consciousness the practice of enlightening beings which increas- 
ingly becomes aware of omniscient knowledge. She undertook the vow of 
universally good enlightening practice by means of as many oceans of ways 
of undertaking vows as atoms in ten buddha-lands, beginning with such 
vows as these. 

“Then the buddha Paragon of Virtue Radiant with the Light of Universal 
Knowledge made her aware of his past roots of goodness and inspired her to 
achieve them — he made them clear to her, revealed them, described them, 
analyzed them, and explained them; he strengthened them to endure with- 
out perishing, extended them to great range, and firmly established them so 
as to make them equal to the measure of omniscience, so she would appre- 
hend, from the first determination for enlightenment, the incalculable past 
vows of the enlightened. 

“Ten eons before that, in the world Light Shining from a Jewel Sun and 
Moon, in which the teaching of the buddha Moonlike Brilliance was pre- 
served, that same woman, instructed by the enlightening being Universally 
Good, repaired a ruined image of the Buddha seated on a lotus, painted it, 
and adorned it, having gone to Universally Good with the aspiration for 
enlightenment. Because of that root of goodness, she never fell into misfor- 
tune and always was born in celestial or human families and was always 
beautiful. She always saw buddhas and associated with the enlightening 
being Universally Good, and in every life was developed, inspired, and 
caused to be mindful by that spiritual benefactor. At this time, furthermore. 
Universally Good was thoroughly pleased with her. 

“Who do you think the king of that time was? It was none other than the 
enlightening being Manjushri, the Glorious One, who was the king. And 
do not suppose that it was anyone else but the night goddess 



Entry into the Realm of Reality 


1325 


Prashantarutasagaravati, who is seated here near me, who was the queen. 
And do not think it was anyone but I who was the daughter of the king and 
queen, who in the time of the teaching left by the buddha Moonlike Bril- 
liance repaired a ruined image of the Buddha on a lotus. That became a 
determining factor for me all the way to supreme enlightenment. And when 
I was directed by the enlightening being Universally Good toward supreme 
perfect enlightenment, I first aroused the determination for enlightenment. 
Then, when I went to the buddha Paragon of Virtue Radiant with the Light 
of Universal Knowledge and cast my jewelry over him, saw the buddha’s 
miraculous power, and heard the Teaching from him, I attained this enlight- 
ening liberation showing guidance to all sentient beings. And I propitiated 
all those buddhas, numerous as atoms in the polar mountain, and honored 
them with all kinds of offerings. And I listened to all their teachings, and put 
their instructions into practice; and I gained such intense respect for those 
buddhas that in a single moment of thought I would see all those buddhas, 
their circles of enlightening beings, and their buddha-lands. 

“When that world Radiant Brilliance had passed away and the age Sphere 
of Dispassion was over, there followed a world called Magnificent Array 
Brilliantly Adorned with Jewel Discs, and an age called Great Light; five 
hundred buddhas emerged therein, and I propitiated them all. The first bud- 
dha in that age was named Representative of Great Compassion; when he 
was leaving home, I, who had become a night goddess, made offerings to 
him. After him, a buddha named Adamantine Paragon of Man arose; I, at 
that time a ruler, made offerings to him, and he expounded to me a scripture 
called Source of All Buddhas, accompanied by as many scriptures as atoms in 
ten buddha-lands, which I listened to and took up. After that a buddha 
named Magnificent Array of Lights of a Mountain of Blazing Fire appeared; 
at that time the daughter of a grandee, I made offerings to him, and he 
expounded to me a scripture called Containing the Manifestations of Past, 
Present, and Future, accompanied by as many scriptures as atoms in the con- 
tinent, which I listened to and took up. After that a buddha named King of 
Energy Risen Above the Ocean of All Phenomena appeared in the world; at 
that time a titan chieftain, I made offerings to him, and he expounded to me 
a scripture called Analysis of Knowledge of the Planes of All Reality Realms, 
accompanied by five hundred scriptures, which I listened to and took up. 
After that a buddha named Light of the Ocean of Splendor of the Profound 
Doctrine appeared; at that time the daughter of a chief water spirit, I hon- 
ored him with a shower of wish-fulfilling jewels, and he expounded to me a 
scripture called Light of Reason in the Ocean of Reality Realms, accompa- 
nied by as many scriptures as atoms in ten buddha-lands, which I listened to, 
took up, and memorized. After that a buddha named Splendor of the Multi- 
tude of Manifestations of the Ocean of Virtue appeared; at that time a seer 
with five kinds of occult knowledge, I wentto him by magical power with a 
company of six thousand seers and honored him with incense and flowers. 
H e expounded to me a scripture called Lamp of Independence, accompanied 
by six thousand scriptures, which I listened to and took up. After that a bud- 



1326 


The Flower Ornament Scripture 


dha named Imbued with Sunny Radiance appeared. At that time I was an 
earth goddess named Source of Common Weal; accompanied by countless 
earth goddesses, I went to that huddha showering jewel flowers and garlands 
from trees of all jewels as tokens of honor. He expounded a scripture called 
Womb of Knowledge from Which All Buddhas Are Born, along with 
countless scriptures, which I listened to and remembered permanently. 

“The last of those five hundred huddhas was named Lamp Radiant As a 
Mountain Peak ofjewels Filling the Space of the Cosmos. At that time I was 
a dancing girl named Radiantly Beautiful Face. When the buddha came into 
the city, I began to dance and by the power of the buddha rose into the air 
and went to the buddha, praising him with a thousand verses. Fie illumined 
my whole body with a light called Array of Cosmic Lightning, which ema- 
nated from the circle of hair between his brows; and as soon as that light 
touched me I attained a liberation called ‘offspring of contemplation of the 
principles of the reality realm.’ 

“Thus I associated with and honored all the five hundred buddhas of that 
age in that world, and I remember everything they taught me, forgetting 
nothing, not even a line or letter. Also, as I went to each buddha, I benefited 
innumerable beings by describing the ways of buddhas. Also, f rom each bud- 
dha I obtained illumination by the lightning of omniscience, called ‘womb 
of knowledge of past, present, and future, extensive as the cosmos,’ which is 
the oceanic body of the reality realm, containing at once all the practices of 
universal good. Now I perceive infinite buddhas in each mental moment, 
and from seeing those buddhas, flashes of light of omniscience which I have 
not previously apprehended or seen enter into my mind, and I do not fall 
away from the practice of universally good enlightening beings. Why? 
Because apprehending these flashes of light of omniscience is endlessly and 
infinitely revealing and instructive.” 

Then the night goddess Samantasattvatranojahshri spoke these verses to 
Sudhana, further elucidating the enlightening liberation showing guidance 
for beings in all worlds: 


Listen, Sudhana, as I tell 

Of what is deep, hard to see, hard to fathom: 

Means of distinction of the planes of all times. 

Total illumination of the appearances of things. 

Listen to me explain how I first aspired to enlightenment 
In quest of the qualities of buddhas. 

And how I attained 

This liberation of awareness. 

More eons ago than atoms in a buddha-land, 

There was a land called Radiant Brilliance, vast and pure, 
Where there was an age called Sphere of Dispassion, 

During which there was an unbroken succession of buddhas. 



Entry into the Realm oj Reality 


1327 


As many buddhas as atoms in the polar mountain, free from evil, 
appeared: 

The first was Paragon of Virtue Radiant with the Light of Univer- 
sal Knowledge; 

Then Banner of Truth, Polar Mountain of Light, and Lion of Virtue; 
King of Peace, Continual Life, Lofty Renown, Glory of Supreme Virtue, 
Light Maker, Moon Face — these were the first ten buddhas there. 

Vault of the Sky, Universal Light, Omnipresent, Source of the Sea 
of Mindfulness, 

Exalted, Summit of Glory, Light of Lofty Flames of Truth, 

Lotus Born, The Compassionate, and Flower of the Cosmos — 
These were the second ten, lighting the ocean of buddhas. 

Mind of Foremost Light, Mind of Knowledge, Manifold Benefits, 
Glory of Indra, 

Celestial Intellect, Mind of Supreme Energy, Splendor of Knowledge, 
Brilliance of the Best of Lights, Mighty Celestial Stride, Lotus of 
the Cosmos — 

These were the third ten buddhas, revealing this vast teaching. 

Splendor of a Mountain of Jewel Lights, then Radiant Ocean of Virtues, 
Light of Truth, Lotus-Born Glory, Moonlike Eye of the World, Fra- 
grant Light, 

Brilliant As a Mountain of Jewels, Radiant King in the Form of a 
Celestial Musician, 

Full of Glorious Light of the Finest of Jewels, and tenth was Physi- 
cally Calm. 

After that were Vast Awareness, Jewel Luster, Splendor of Clouds in 
the Sky, 

Superb Appearance, magnificent, and Sphere of Holy Practices, radiant, 
Living Like Primeval Man, Splendid As the Polar Mountain, King 
Resplendent with Virtue, 

Paragon of Invincible Resolve, and Lofty Tree the tenth of them. 

Imbued with the Splendor of the King of Trees, Reflection of the 
Bodies of the 

Leaders of the Worlds, Superlative Radiance, Spotless Light, Bril- 
liance of the 

Energy of Earth, Glory of the Supreme Virtues of the Profound Teaching, 
Knowledge of the Sound of the Ocean of Truths, Pole of the World, 
Radiant Mind, Diamond Light. 

Light of Brahma, Sound of Space, Splendor of Reflection of the Cos- 
mos, Sphere 



1328 


The Flower Ornament Scripture 


Of Lights, Brilliant Mind with the Ten Powers of Knowledge, Lamp 
of Space, 

Beautiful Splendor, Glory of Sunlight, Light of Virtue, Tranquil 
Radiance, and 

Beauty of Clouds of Compassion, were the next ten buddhas. 

Mindful of the Light of Power Born ofThusness, Appearing to All Beings, 
Exalted Light, Embodiment of Impartiality, Born of Truth, Swift As 
the Wind, 

Paragon of Heroism, Jewel Body Luster, Light Appearing in All Times — 
These were the next ten buddhas. 

Shining Light of the Ocean of Vows, Splendor of the Mountain of 
Adamantine Will, 

Exalted Brilliance, Paragon of Mindfulness, Aware of Truth, Lamp 
of Wisdom, 

Radiance of the Most Excellent Light, then Vast Intellect, 
Following the Course of Knowledge of the Principles of the Cosmos, 
and Light of Knowledge of Oceanic Awareness. 

Sublime Giver of Jewels of Truth, Clouds of Glory of Mountains 
of Virtue, 

Light of the Lamp of Peace, Light ofFieryEnergy, Voice of Cessation, 
Paragon of Tranquillity, Radiant Lamp of the World, Energy of 
Great Vows, 

Invincible Power, Radiant Sea of Lights of Knowledge. 

Spiritual Master, Unattached Mind, Understanding the Speech of 
All Beings, 

Articulate in All Languages, Resolved to Sacrifice Willingly, Appear- 
ing to All 

Beings Everywhere, Adopting Forms Congenial to All Beings, Liv- 
ing Together 

for the Benefit of Others, Embodiment of Nature, and the Buddha Good: 

Beginning with these, I served as many buddhas, light-makers, 

As atoms in the polar mountain. 

And I served all the buddhas who appeared 
In as many eons as atoms in the buddha-lands, 

And entered this ocean of liberation. 

I have practiced and developed this liberation for infinite eons; 
Having heard it and put it into practice. 

You will accomplish this teaching soon. 

“I know only this enlightening liberation showing guidance to beings in 
all worlds. How can I know the practice or tell the virtues of the enlighten- 



Entry into the Realm oj Reality 


1329 


ing beings who live by various resolutions in the infinitely varied ocean of 
enlightening practices, who manifest various minds and bodies, who have 
perfected oceans of various faculties, who have carried through the various 
vows of enlightening beings? 

“In this same enlightenment site is a night goddess named 
Prashantarutasagaravati, who sits next to me on a lotus seat, in a calyx 
adorned with starry diamonds, surrounded by countless tens of hundreds of 
thousands of night goddesses — go ask her how to learn and carry out the 
practice of enlightening beings.” 

So Sudhana paid his respects to the night goddess Samantasattva- 
tranojahshri and left her. 

Prashantarutasagaravati 

Then Sudhana, cultivating that enlightening liberation of the night goddess 
Samantasattvatranojahshri, showing guidance to beings in all worlds, enter- 
it, becoming absorbed in it, plunging into it, expanding it, 
it, extending it, mastering it, making it manifest, attaining it, 
went to the night goddess Prashantarutasagaravati. He paid his respects to 
her and said, “With the help of spiritual benefactors I am learning the prac- 
tice of enlightening beings, entering into the practice of enlightening 
beings, carrying out the practice of enlightening beings; having undertaken 
the practice of enlightening beings, I want to become thoroughly familiar 
with omniscience. So please tell me, noble goddess, how an enlightening 
being is to learn and carry out the practice of enlightening beings.” 

The goddess said, “It is good that you seek the ocean of practices of 
enlightening beings by relying on spiritual benefactors. I have attained an 
enlightening liberation of supernal manifestations of a moment of con- 
sciousness producing floods of immense joy.” 

Sudhana said, “What is your activity, your sphere of action, your means of 
practice, your contemplation? What is the scope of this liberation?” 

She said, “I have attained equanimity through purification of the ocean of 
mind. I have attained indestructible adornment undefiled by the taint of all 
worldly passion. My mind is unregressing and unswerving from its object. 
My mind is unshakable, adorned with virtues like a mountain ofjewels. My 
mind is not fixed on anything, not dependent on anything. My mind is 
intent on serving all beings. My mind is tireless in seeing all buddhas. My 
desire for the powers of all enlightening beings is pure. My mind dwells in 
the ocean of mindfulness of the manifestations of great knowledge. I have 
set out to overcome the sorrows of all beings and am devoted to removing 
the suffering and sadness of all beings. I have undertaken to stop all beings’ 
preoccupation with objects of sense. I have undertaken to extinguish beings’ 
suffering caused by separation from loved ones and contact with the 
uncongenial. I am intent on stopping all the sufferings of beings that come 
from delusion arising from their relations to objects. I am a refuge for all 
fallen beings and am engaged in showing all beings means of emancipation 


ing into 
spreading 



1330 


The Flower Ornament Scripture 


from the miseries of the mundane whirl. I have undertaken to stop all sen- 
tient beings’ sadness, lamentation, suffering, depression, and mental 
disturbance occasioned by birth, old age, and death. I have undertaken to 
produce the supreme felicity of the enlightened in all beings. I find satisfac- 
tion in presenting my services for the happiness of beings in all abodes, and I 
see to their spiritual protection, and I gradually develop them to omnis- 
cience. That is to say, I produce detachment in beings who live in great 
palaces and mansions, and I remove their various melancholies, and in order 
to put an end to all attachments, I teach them to realize the intrinsic nature 
of all things. I teach those who have long-standing ties of affection with 
their families and relatives in such a way that they may get to meet and asso- 
ciate with buddhas and enlightening beings. Those who are involved with 
their spouses and children I teach in such a way as to extinguish their craving 
for mundane enjoyments and so that they will become impartial toward all 
and will come to have great compassion. Those in the marketplaces I teach 
in such a way that they will enter into association with the community of 
sages and get to meet enlightened people. Those who are obsessed with con- 
sumer goods 1 teach in such a way that they acquire transcendent 
forbearance. Those who take pleasure in music, song, and dance, I teach the 
way to enjoy spiritual pleasures. Those eagerly desirous of enjoyment of 
sense objects I teach in such a way that they may arrive at the realm of the 
enlightened. Those who are filled with anger I teach in such a way as to lead 
them to transcendent tolerance. Those who are lazy I teach in such a way as 
to purify transcendent vigor. Those whose minds are confused I teach to 
attain the transcendent meditation of those who arrive at Thusness. Those 
lost in a tangle of views, fallen into the darkness of ignorance, I teach in such 
a way as to lead them out of the tangle of views and the darkness of igno- 
rance. Those who are stupid I teach in such a way that they may acquire 
transcendent wisdom. Those attached to the realms of desire, form, or 
formlessness, 1 teach in such a way that they may escape from the sufferings 
of the mundane whirl. Those with low aspirations I teach in such a way that 
they may fulfill the vow of enlightenment. Those intent on their own bene- 
fit I teach in such a way that they may fulfill the vow to bring benefit to all 
beings. Those with weak wills I teach in such a way that they may perfect 
the transcendent power of enlightening beings. Those in misery I teach in 
such a way as to enable them to attain the felicity of omniscience. Those 
who arc sick I teach in such a way that they may develop the reflcctionlike 
bodies characteristic of enlightening beings. Those attached to various 
pleasures I teach in such a way that they may acquire delight in the practices 
of enlightening beings. Those who are destitute I teach in such a way that 
they may obtain the spiritual treasury of enlightening beings. Those who 
resort to parks and gardens I teach in such a way that they arc motivated to 
seek the way to enlightenment. Those who are on the road I teach in such a 
way that they set out on the road to omniscience. Those in villages I teach in 
such a way that they may be emancipated from everything in the realms of 
desire, form, and formlessness. Those in communities I teach in such a way 



Entry into the Realm of Reality 


1331 


as to lead them beyond the paths of those who strive for individual salvation 
and set them on the way to buddhahood. Those in cities I teach in such a way 
as to reveal the city of the supreme truth. Those in the intermediate direc- 
tions I teach in such a way that they may attain knowledge of the equality of 
past, present, and future. Those in the four quarters I teach in such a way that 
they may realize higher knowledge of all things. Those whose behavior is 
governed solely by lust I teach to stop their craving for all mundane pleas- 
ures by means of contemplation of impurity. Those who act on hatred I 
teach in such a way that they many enter the ocean of universal love. Those 
who act on delusion I teach in such a way that they may realize higher 
knowledge with analytic comprehension of all things. Those who act 
equally on lust, hatred, and delusion I teach in such a way that they may rise 
above them through the ocean of means of the undertakings of all vehicles 
of emancipation. Those who are inclined to enjoyment of evanescent mun- 
dane objects I teach in such a way as to lead them away from attachment to 
transient mundane objects. Those who are touched by all the miseries of the 
mundane whirl I teach in such a way that they may be unaffected by the 
woes of life and death. Those who arc susceptible to guidance by the 
enlightened I teach in such a way as to elucidate unborn birth. Those who 
arc attached to physical and mental elements I teach in such a way that they 
may abide in nonreliancc. Those who are cowardly I teach in such away as to 
reveal the excellence of the adornments of the path of enlightenment. To 
those who are conceited I elucidate acceptance of the equality of all things. 
To those who are prone to deceit and guile I explain the purity of intention 
of enlightening beings. 

“In this way I take care of all sentient beings by giving teaching. Leading 
them away from all miseries and paths leading to unhappiness, showing 
them the happiness of human and celestial states, freeing them from the 
dominion of the realms of desire, form, and formlessness, leading them to 
omniscience, developing them to maturity by various means, I rejoice, 
exult, become glad at heart, having achieved manifestation of the ocean of 
energy of great joy. 

“Furthermore, as I observe the oceans of assemblies of enlightening 
beings in all directions, I generate oceans of energy of various joys in the 
enlightening beings carrying out various vows, enlightening beings with 
variously purified bodies, with variousauras of light, radiating auras of light 
beams of infinite colors, illumined by knowledge penetrating oceans of vari- 
ous ways to omniscience, plunged into oceans of various concentrations, 
manifesting various occult powers, speaking in various languages, variously 
adorned, plunged into various principles of buddhahood, gone to various 
lands, seeing various multitudes of buddhas, imbued with oceans of various 
intellectual capacities, aware of the sphere of knowledge of various libera- 
tions of buddhas, encompassing oceans of various knowledges, dwelling in 
various methods of concentration, freely employing various doctrines, lib- 
erations, and disciplines, entering various doors to omniscience, variously 
adorning the sky of the cosmos, filling the sky with clouds of various super- 



1332 


The Flower Ornament Scripture 


nal manifestations, observing various communities, gathered joyfully in 
various worlds, gone to various buddha-lands, assembled in various places, 
sent forth by buddhas, leaving the presence of various buddhas in company 
with groups of enlightening beings, showering rain from clouds of various 
adornments, entering into the systems of various buddhas, contemplating 
the oceans of teachings of various buddhas, plunged into various oceans of 
knowledge, sitting in the midst of various magnificent arrays. Those 
enlightening beings, filled with various joys, enter the oceans of assemblies 
of buddhas, see them, and contemplate them; as they meditate on the infin- 
ity of the powers of buddhas. Hoods of great joy arise in them. 

“Furthermore, perceiving the inconceivable purity of the form body of 
Vairocana Buddha, adorned by the marks of greatness, I experience exalted 
joy and serenity. Observing his array of lights, vast as the cosmos, moment to 
moment manifesting an infinitely varied ocean of colors, in each moment of 
consciousness I experience floods of great joy. 

“Also, seeing as many oceans of great beams of light as atoms in infinite 
buddha-lands emanate trom each pore of Vairocana Buddha’s body, each 
beam of light accompanied by as many oceans of light beams as atoms in 
infinite buddha-lands, pervading all buddha-universcs and extinguishing 
the suffering of all beings, in each moment of consciousness I experience 
floods of great joy. 

“Also, seeing massive clouds of lights the color of all jewels, as many as 
atoms in all buddha-lands, emerging from Vairocana’s head moment to 
moment, pervading all universes, I experience great floods of joy. 

“Also, seeing multitudes of various fragrant lights, as numerous as atoms 
in all buddha-lands, emanating from each pore of Vairocana’s body in each 
moment of thought, I experience great floods of joy. 

“Also, as I observe Vairocana’s body, seeing multitudes of images of Bud- 
dha, adorned with the marks of greatness, as numerous as atoms in all 
buddha-lands, emanating from each of the Buddha’s marks of greatness in 
each moment of thought, I experience great floods of joy. 

“Also, seeing multitudes of mystically projected bodies of Buddha, 
shining with the eighty embellishments of greatness, as numerous as 
atoms in all buddha-lands, emanating from each of the Buddha’s physi- 
cal embellishments in each moment of thought, I experience great 
floods of joy. 

“Also, as I observe Vairocana’s body, seeing multitudes of Buddha’s spiri- 
tual manifestations, as numerous as atoms in untold buddha-lands, 
emanate from each pore in each moment of thought, including manifesta- 
tions of the Buddha’s first inspiration, purification of the six transcendent 
ways, and progress through the stages of enlightenment, I experience great 
floods of joy. 

“Also, as I watch Vairocana’s body, seeing multitudes of all kinds of 
beings, celestial, preternatural, and human, as numerous as atoms in untold 
buddha-lands, emanating from each of Vairocana’s pores in each moment of 
thought, along with their characteristic atmospheres of projected auras. 



Entry into the Realm of Reality 


1333 


going throughout all worlds, appearing to those sentient beings who are 
suited to being guided by manifestations of such and such particular forms of 
being, and expounding the Teaching to them, I experience great floods of 

j°y- 

“And as I watch Vairocana’s body, seeing multitudes of Brahma gods, as 
numerous as atoms in untold buddha-lands, emanating from each pore in 
each moment of thought, along with the miraculous projections of 
Brahma gods, appearing to sentient beings in all universes who are suited 
to being guided by manifestations in the form of Brahma gods and 
expounding the Teaching to them with the voice of Brahma, in each 
moment of awareness I experience great floods of joy of cosmic dimen- 
sions concomitant with all-knowledge. 

“And so I attain what I have never attained before, understand what I have 
never understood before, penetrate what I have never penetrated before, per- 
vade what I have never pervaded before, see what I have never seen before, 
and hear what I have never heard before. Why? All things are to be com- 
pletely known by the nature of things as being of one characteristic at all 
times, while yet manifest in an endless variety as all things. 

“This is the range of the ocean of means of the enlightening liberation of 
supernal manifestations of a moment of thought producing immense floods 
of joy. This liberation is infinite because it goes into the ocean of principles 
of the cosmos. This liberation is inexhaustible because it is inseparable from 
the determination for omniscience. This liberation is endless because it is 
perceived by the eye of enlightening beings. This liberation is peerless, 
because it pervades the total cosmos. This liberation is all-sided, because it 
encompasses all miracles in a single object. This liberation is unfailing, 
because of practicing the nonduality of all bodies of reality. This liberation is 
unborn, because its practice is like magic. This liberation is like a reflection, 
because it arises as a reflection of the vow for omniscience. This liberation is 
like an emanation, because it emanates the practices of enlightening beings. 
This liberation is like earth, because it is the refuge of all sentient beings. 
This liberation is like water, because it rains great compassion on all sentient 
beings. This liberation is like fire, because it ends the cravings of all sentient 
beings. This liberation is like wind, because it directs all sentient beings to 
omniscience. This liberation is like the ocean, because it is a repository of 
ornaments of virtues for all sentient beings. This liberation is like the polar 
mountain, because it rises out of the ocean of jewels of knowledge of all 
things. This liberation is like the sky, being the space in which the miracles 
of the buddhas of past, present, and future take place. This liberation is like a 
great cloud, showering the rain of the cloud of the Teaching on all sentient 
beings. This liberation is like the sun, dispelling the darkness of nescience of 
all sentient beings. This liberation is like the moon, imbued with an ocean of 
goodness and knowledge. This liberation is like arrival at Thusness, reach- 
ing everywhere. This liberation is like one’s own reflection, being produced 
by rightness of action. This liberation is like an echo, thundering the voice 
of all truths in accord with inclinations. This liberation is like a reflection. 



1334 


The Flower Ornament Scripture 


communicating to all sentient beings according to their mentalities. This 
liberation is like a great tree, flowering with the miracles of all buddhas. 
This liberation is like diamond, its nature unbreakable. This liberation is like 
a wish-fulfilling jewel, accomplishing an endless variety of miracles. This 
liberation is like a flawless jewel, showing the miracles of the buddhas of 
past, present, and future without interference. This liberation is like ajewel 
of happiness, equally producing the voice of the teachings of all buddhas. 
This liberation is illustrated by countless such similes.” 

Then Sudhana asked the night goddess, “How did you manage to attain 
such a liberation?” She replied, “There are ten great provisions of enlighten- 
ing beings, great accomplishments, great encompassing practices, great 
illuminations, great manifestations ofpower, great good fortunes, great her- 
itages, great capacities, great powers, by the practice of which enlightening 
beings attain this liberation. What are the ten? Enlightening beings’ great 
encompassing practice of giving, devoted to satisfying all sentient beings 
according to their wishes; enlightening beings’ great encompassing practice 
of appropriate conduct, devoted to embodying the virtues of all buddhas; 
enlightening beings’ great encompassing practice of forbearance, devoted to 
contemplating the nature of all things; enlightening beings’ great encom- 
passing practice of vigor, devoted to undertaking the attainment of 
omniscience without turning back; enlightening beings’ great encompass- 
ing practice of meditation, devoted to extinguishing the fire of afflictions of 
all sentient beings; enlightening beings’ great encompassing practice of wis- 
dom, devoted to higher knowledge of all things; enlightening beings’ great 
encompassing practice of skill in means, devoted to guiding all sentient 
beings to perfection; enlightening beings’ great encompassing practice of 
vows, going to all lands to go into the practice of enlightening beings for all 
time in all lands; enlightening beings’ great encompassing practice of power, 
going to all universes to ceaselessly manifest realization of enlightenment in 
each instant in all lands; enlightening beings’ great encompassing practice 
of knowledge, intent upon the powers of all buddha-lands in those oceans of 
structures of all realms of reality. And in each of those buddha-lands I see 
Vairocana Buddha at the pinnacle of enlightenment manifesting the miracle 
of perfect enlightenment in each moment of consciousness, pervading the 
oceans of structures of all reality realms with each miraculous display of 
enlightenment. I also perceive myself in the presence of each of those bud- 
dhas and listen to what the buddhas in those worlds teach. And as multitudes 
of emanations of all those buddhas come forth from all their pores, pro- 
claiming myriad teachings and showing various miracles, and turn the 
wheel of teaching in all realms by mastery of sentient beings’ minds, using 
various ideas, I remember, apply, and contemplate it all. I pick it up by men- 
tal command, able to swiftly grasp all meanings and expressions, clarify it by 
wisdom penetrating the inner sanctum of purity of all realities, follow its 
course by higher knowledge investigating the ocean of all realities, encom- 
pass it by awareness as vast as past, present, and future, balance it by wisdom 
conforming to the equality of those who arrive at Thusness. I carry out all 



Entry into the Realm of Reality 


1335 


the principles of the Teaching, I bring forth multitudes of scriptures from all 
the clouds of teaching, I arrange oceans of doctrines in all the multitudes of 
scriptures, I gather cycles of doctrine in all the oceans of doctrines, I find 
oceanic floods of spiritual joy in all the waves of doctrine, I produce momen- 
tum in attainment of the stages of enlightenment in all the oceans of 
spiritual joy, I produce momentum in attainment of oceans of concentration 
in the momentum through all the stages, I attain oceans of visions of bud- 
dhas in all the multitudes of oceans of concentration, I attain oceans of 
awareness in all the oceans of visions of buddhas, I order the stages of knowl- 
edges of past, present, and future in all the oceans of awareness; by 
concentration on pervading the endlessly variegated ocean of realms, by 
concentration on comprehending the ocean of past practices of infinite bud- 
dhas, by concentration on the range of knowledge of the ocean of past 
efforts of infinite buddhas, by concentration on attainment of the light of 
knowledge of infinite buddhas, by concentration on perception of the purity 
of conduct of infinite buddhas, by concentration on perfection of the stage 
of forbearance of infinite buddhas, by concentration on attainment of the 
scope of knowledge of the mighty effort increasing the great force of energy 
of infinite buddhas, by concentration on attainment of perception of the 
efforts to purify the ocean of contemplative attainments of the meditations 
of infinite buddhas, by concentration on the perception of the purity of the 
ocean of means of consummation of transcendent wisdom of infinite bud- 
dhas, by concentrating on penetrating the ocean of ways of consummation of 
transcendent skill in means of infinite buddhas, by concentration on com- 
prehending the ocean of ways of consummation of transcendental vows of 
infinite buddhas, by concentration on attainment of knowledge of increas- 
ing and perpetuating the good and wise transcendent power of infinite 
buddhas, by concentration on attainment of contemplation of the ocean of 
principles of the perfect knowledge of infinite Buddhas, by concentration 
on attainment of the scope of knowledge of infinite buddhas’s past progress 
through the stages of enlightening beings, by concentration on infinite bud- 
dhas’ past entry into the spheres of the stages of enlightening beings, by 
concentration on infinite buddhas’ abiding in the stages of enlightening 
beings, by concentration on infinite buddhas’ perfection of the stages of 
enlightening, by concentration on contemplation of the ocean of knowl- 
edge of infinite buddhas, by concentration on attaining manifestation of the 
knowledge of infinite buddhas, by concentration on communication of all 
meetings and association with past buddhas on the part of infinite buddhas 
when they were enlightening beings, by concentration on attainment of the 
scope of knowledge of infinite buddhas’ productions of bodies going 
throughout all lands in the past when they were enlightening beings, by 
concentration on infinite buddhas’ extension of their past enlightening 
practices throughout all universes, by concentration on the manifestation of 
infinite buddhas’ past practices as enlightening beings using various meth- 
ods to develop and guide all sentient beings, by concentration of infinite 
buddhas’ pervasion of all realms with their light, by concentration on infi- 



1336 


The Flower Ornament Scripture 


nite buddhas’ demonstration of miracles to sentient beings, by concentra- 
tion on the scope of knowledge of infinite buddhas’ ascent through the 
stages of enlightenment, by concentration on attainment of the scope of 
knowledge of the miracle of perfect enlightenment of infinite buddhas, by 
concentration on receiving and holding all the doctrines preached by infi- 
nite buddhas, by concentration on attainment of knowledge of the oceans of 
marks of distinction manifested by infinite buddhas, by concentration on 
awareness of infinite buddhas’ oceans of embodiments representing prac- 
tices, by concentration on attaining the scope of knowledge of the vast realm 
of infinite buddhas, in every moment of thought I comprehend everything 
about those buddhas from their first determination to the cessation of their 
true teaching. 

“If you ask also how long ago I attained this enlightening liberation of 
supernal manifestations in a moment of thought producing great floods of 
joy, when I was an enlightenment tree goddess named Exemplary Light 
Serving As a Beacon of Good in the world Pure Golden Radiance as many 
eons ago as atoms in a buddha-land, I first aspired to enlightenment on hear- 
ing the teaching of the buddha Unremitting Voice of the Reality Realm, and 
after having carried out the practice of enlightening beings for as many eons 
as atoms in a buddha-land, I was born in this world and propitiated the bud- 
dhas of the eon of Virtue from Krakucchanda to Shakyamuni. And I will 
propitiate and honor all the buddhas yet to come, in this world and in all 
worlds. Even now that world of Pure Golden Radiance still exists, and the 
lineage of the buddhas there is unbroken. So you should apply yourself to 
this doctrine with the great strength of enlightening being.” 

Then the goddess further explained her liberation to Sudhana in verse: 


Listen to me tell, O Sudhana, 

How I attained this pure liberation. 

Hearing this and generating the power ot joy. 

Enter this way of liberation. 

I practiced for many eons past 
And purified my mind; 

Generating great momentum of zealous application, 

I came into the presence of the citadel of omniscience. 

Hearing of the buddhas, supreme in all times, 

And developing great faith in them, 

I served them and their retinues for hundreds of eons 
With all that is pleasing. 

Seeing the buddhas of the past, 

I honored them for the benefit of all beings; 

And I heard their incomparable teaching, 

Generating immense power of joy. 



Entry into the Realm of Reality 


133 7 


I always paid respect to my parents and elders. 

Taking pleasure in their welfare; 

I served them and honored them. 

While entering this liberation. 

Many people who were old, infirm, poor, 

Handicapped, suffering, helpless, 

I made happy, rich, and protected. 

Over hundreds of lifetimes. 

In my past practice I rescued those 

In the sea of existence trom various perils — 

From the perils of kings and robbers, 

Fire and water, wild beasts and enemies. 

I saved those always burning with afflictions in the world, 
Made that way by impure deeds, 

In dangerous straits in the mundane whirl, 

Born in the paths of existence. 

The terrors of the calamities in the woeful states of misery 
Are harsh and violent, continuous and manifold; 

The terrors of birth, old age, death and sickness in the world 
I put an end to entirely. 

Stilling the intense pains of the mundane world, 

Producing all happiness in sentient beings. 

Producing the ultimate bliss of the enlightened, 

For endless eons — this is my vow. 


“I only know this enlightening liberation of supernal manifestations in a 
moment of thought producing vast floods ofjoy — how can I know the prac- 
tice or tell the virtues of the enlightening beings who have plunged into the 
ocean of all principles of the cosmos of reality, who are freed from all inter- 
nal and external suffering, who know all eons are in the thoughts, who arc 
versed in the knowledge of the becoming and dissolution of all worlds? 

“At this same enlightenment site, in the circle of Vairocana Buddha, is a 
night goddess named Sarvanagararakshasambhavatejahshri — go ask her 
how an enlightening being is to learn and carry out the practice of enlight- 
ening beings.” 

Then Sudhana spoke these verses to the night goddess 
Prashantarutasagaravati: 


Instructed by a spiritual benefactor, 
I came to you, O goddess; 



1338 


The Flower Ornament Scripture 


I see you sitting on your seat 
Of infinite height. 

Those whose minds arc on appearances. 

Who cling to existence or conceptualize being, 

And the low-minded with false views. 

Cannot know this realm of yours. 

No worldly or celestial beings can know 
The features of your appearance and form, 

Even if they look for endless eons — 

So endless is the sight of your form. 

You are free from dependence on the body-mind clusters. 
And you do not rest on the sense media either; 

Gone beyond the world and transcended desire. 

You appear in the world, transforming. 

You have attained immovability, faultless and unattached, 
You have clarified the eye of higher knowledge; 

In every atom you see as many buddhas as all atoms 
Magically transforming. 

Your body contains the body of truth. 

Your mind is made of knowledge, unhindered. 

Illumined by universal light. 

You produce endless light in the world. 

You produce endless deeds from the mind, 

So all worlds are adorned by your deeds; 

Knowing that worlds are mental in nature, 

Your manifest yourself in bodies 
Equal to beings. 

Knowing this world is like a dream 
And all buddhas are like reflections 
And all phenomena like echoes. 

You live in the world without clinging to anything. 

In each moment you show yourself 
To the beings of past, present, and future, 

Yet there is no inclination to dualism in your mind, 

And thus do you expound the Teaching in all realms. 

The oceans of beings are as infinite 
As the endless oceans of atoms, 



Entry into the Realm oj Reality 


1339 


And infinite too are the oceans of Buddha — 

All are the sphere of your practice of liberation. 

Then Sudhana paid his respects to the night goddess and left her. 


Sarvanagararakshasambhavatejahshri 

Then, contemplating that enlightening liberation of supernal manifestations in 
a moment of thought producing floods of joy, fostering it and making it mani- 
fest, remembering the instruction of the night goddess Prashantarutasagaravati, 
absorbing it, keeping in mind knowledge of the principles inherent in it, a 
measureless repository of many principles to be found in each statement, fixing 
it in memory, examining it intellectually, putting it into practice, consciously 
extending it, physically feeling and dwelling in it, entering into it, Sudhana 
made his way to the night goddess Sarvanagararakshasambhavatejahshri. 

He saw the night goddess sitting on a great lotus scat full of diamonds 
illumining the dwelling places in all cities, accompanied by untold numbers 
of night goddesses, with a body appearing to the beings in all realms, with a 
body equal in form to all beings, with a body appearing to all beings, with a 
body unstained by all worlds, with a body equal to all beings in number of 
manifestations, with a body transcending all worlds, with a body adapted to 
developing and guiding all beings, with a body proclaiming the truth in all 
realms, with a body reaching everywhere, with a body ultimately freed from 
obstructions, with a body of the essence of those who arrive at Thusness, 
with a body guiding all beings to ultimate perfection. 

Sudhana, enraptured upon seeing the night goddess, paid his respects to 
her and said, “O goddess, I have set out for supreme perfect enlightenment; 
please tell me how an enlightening being is to be a benefactor to others 
while carrying out enlightening practice, and how an enlightening being is 
to take care of sentient beings with the highest protection and care, and how 
an enlightening being, engaged in the work of enlightening beings by the 
assent of the enlightened, is to approach the seat of a spiritual sovereign?” 

The night goddess replied, “It is very good that you ask about the way of 
practice of distributing teachings to sentient beings according to their men- 
talities, to attain the goal of guiding all sentient beings to perfection, to 
attain the goal of the effort to preserve the family of all buddhas, to apply all- 
pervasive knowledge, to confront entry into the ocean of means leading to 
all realms of reality, to penetrate all knowables by knowledge boundless as 
space, to receive and hold the teachings of all buddhas. 

“I have attained an enlightening liberation, ‘entry into the profound mir- 
acle of pleasing sound.’ Having attained this liberation, engaged in 
preaching the great Teaching, free from attachment, dedicated to dissemi- 
nation of the treasury of teachings of all buddhas, imbued with the power of 
great compassion and goodwill, set on working for the welfare of all sen- 
tient beings to inspire them to seek enlightenment, set out to become a 
leader of all sentient beings to ceaselessly accumulate stores of virtues in 



1340 


The Flower Ornament Scripture 


determination for enlightenment, engaged in producing clouds of teaching 
and suns of teaching in all worlds to guide all sentient beings on the path of 
omniscience, ceaselessly reaching out impartially to all sentient beings to 
illumine all worlds so as to produce infinite roots of goodness, applying a 
purified mind to practical knowledge of sustaining the performance of good 
works of all sentient beings, set out to lead all sentient beings to accord with 
all paths of good action, engaged in the work of directing all sentient beings 
in good ways, engaged in showing all sentient beings the way to peace and 
security, set out to lead all sentient beings to emancipation, engaged in 
directing all sentient beings to all good practices, set out to serve all spiritual 
friends uninterruptedly, engaged in directing all sentient beings to the 
teaching of the enlightened, engaged in undertaking all pure and good prac- 
tices such as giving, firmly resolved to realize omniscience, with a broad 
mental sphere firmly focused on the powers of buddhas, I stay by the spiri- 
tual benefactor, determined to shatter the mountains of afflictions and 
obstructions to enlightenment caused by actions, undertaking the prepara- 
tions for omniscience, engaged in developing all good qualities, engaged in 
application of thought to the infinite variety of objects confronting 
omniscience. 

“Furthermore, as I purify this medium of light of the Teaching, commu- 
nicating to all sentient beings, accumulating roots of goodness, I observe, 
approach, and proceed through the reality realm in terms of ten aspects. 
W hat are the ten? I realize that the reality realm is immeasurable, by gaining 
vast vision of knowledge. I realize that the reality realm is infinitely various, 
so as to perceive the miracles of all buddhas. I realize that the reality realm is 
endless, so as to fulfill travel to all buddha-lands and service of buddhas. I 
realize that the reality realm is boundless, so as to show the practice of 
enlightening beings in all oceans of worlds. I realize that the reality realm is 
uninterrupted, so as to enter the sphere of unfragmented knowledge of 
those who arrive at Thusness. I realize that the reality realm is one, so as to 
enter the sphere of the voice of those who realize Thusness, which commu- 
nicates to all sentient beings according to their mentalities. I realize that the 
reality realm is inherently pure, so as to realize the ultimate end of the past 
vow to guide all sentient beings to perfection. I realize that the reality realm 
is equal in all worlds, so as to enter the range of the practice of universal 
good. I realize that all realms of reality are adorned with one adornment, so 
as to comprehend the adornment of the miracle of the universally good 
enlightening being. I realize that the reality realm is imperishable, because 
of the imperishable nature of the purity of all good pervading the reality 
realm. Thus do I observe, approach, and proceed through the whole reality 
realm in terms of ten aspects, to accumulate all roots of goodness, to realize 
the greatness of buddhas, to arrive at the inconceivable sphere of buddhas. 

“Furthermore, I expound the Teaching to sentient beings by means of the 
operation of ten thousand spheres of mental command, with the attention 
on the greatness of Buddha in this way. I expound the Teaching to sentient 
beings by means of the operation of ten thousand spheres of mental com- 



Entry into the Realm of Reality 


1341 


mand, beginning with the sphere of mental command called absorption in 
the ocean of all truths, the sphere of mental command of light of remem- 
brance of all buddhas, the sphere of mental command containing light 
illumining the ocean of deeds of all sentient beings, the sphere of pure men- 
tal command ofabsorption in the ocean of all means of liberation, the sphere 
of mental command uttering the names of all buddhas, the sphere of mental 
command of absorption in manifestation of the ocean of past vows of all 
buddhas, the sphere of mental command of swift turning of the attention to 
all truths, and the sphere of mental command called light of absorption in 
omniscience. 

“Moreover, I teach sentient beings with wisdom consisting of learning, 
wisdom consisting of thinking, and wisdom consisting of practice. I teach 
sentient beings about the process of one existence, and I teach sentient 
beings about the processes of all existences. I teach about the ocean of names 
of one buddha, I teach about the oceans of names of all buddhas. I teach 
about one ocean of worlds, I teach about all oceans of worlds. I teach about 
the ocean of predictions of enlightenment of one buddha, I teach about the 
oceans of predictions of enlightenment of all buddhas. I teach about the 
ocean of audiences of one buddha, I teach about the oceans of audiences of 
all buddhas. I teach about the cycle of teachings of one buddha, I teach about 
the oceans of cycles of teachings of all buddhas. I teach about one scripture, 1 
teach about the scriptures containing the cycles of teachings of all buddhas. I 
teach about one gathering of an audience of a buddha, I teach about the 
oceans of audiences of all buddhas. I teach about one thought of omnis- 
cience, I teach about the oceans of all elements of determination for 
enlightenment. I teach about one vehicle of emancipation, I teach about the 
oceans of all vehicles of emancipation. I teach sentient beings in untold ways 
such as these. 

“Entry into the oceans of those who arrive at Thusness, identical to the 
structures of the reality realm, taking care of sentient beings in the high- 
est spiritual way of expounding the Teaching to them, living by the 
practice of universally good enlightening beings for endless eons, I culti- 
vate this enlightening liberation of entry into the profound miracle of 
pleasing sound, by expanding it in every moment of consciousness, by the 
means of actualizing the sphere of liberation; and I pervade all realms of 
reality in every moment of thought with each means of actualizing the 
sphere of liberation.” 

Sudhana said, “This enlightening liberation is marvelous. How long ago 
did you attain it?” 

The goddess said, “Many eons ago there was world called Multitude of 
Cities of Spiritual Lights, set on a network of lofty fragrantjewel mountains, 
as many as atoms in four continents, arrayed with lotus flowers intoning the 
past vows of all buddhas, composed of multitudes of jewels produced by the 
deeds of all sentient beings, shaped like a huge lotus, pure with some defile- 
ment, encircled by as many masses of flowers as atoms in a mountain, 
adorned by lofty polar mountains of fragrant jewels, as many as atoms in a 



1342 


The Flower Ornament Scripture 


polar mountain, and with as many sets of four continents as atoms in a polar 
mountain. On each continent were untold trillions of cities. 

“In that world there was an age called Pure Light, in which there arose as 
many buddhas as atoms in a polar mountain. In the middle of the world was 
a set of four continents called Resplendent Banner, in the middle of which 
was a metropolis called Omnipresent Jewel Flower Light, not too far from 
which was an enlightenment site called Image of the Abode of a Spiritual 
Sovereign. At that site a buddha named Illuminating King Voicing the 
Ocean of All Truths arose, the first of the buddhas of that age. At that time 
there was a monarch named Radiantly Pure Countenance, who received 
from that buddha a scripture called Ocean of All Truths and followed it. 

“After that buddha passed away, the king left home and preserved the 
buddha’s teachings. At the time of the ending of the teaching, when it was 
divided into a thousand sects, with a thousand different explanations of the 
doctrine, and uninterrupted degeneracy of the age was imminent, in order 
to shake up the people shrouded by the barriers of afflictions and conten- 
tious quarrelsome mendicants, who were not seeking the virtues taught by 
the buddha but were wholly devoted to enjoyment of sense objects, addicted 
to talk of kings and thieves, addicted to talk of women, lands, and seas, 
addicted to materialistic thought and conversation, the renunciant king, a 
true follower of the religion, warned them, ‘Alas! The torch of the great 
teaching, which was developed over many eons, is going to die out.’ Then 
he rose into the sky to the height of seven palm trees, emanated clouds of 
flames of infinite colors, produced great networks of multicolored lights 
from his body, extinguished the burning of afflictions in the world with 
multicolored light, and directed infinitely many sentient beings toward 
enlightenment. The buddha’s teaching was thereby rekindled and remained 
in the world for another sixty thousand years. 

“At that time there was also a nun named Light of Projections of the 
Wheel of the Teaching. She was the daughter of that king Radiantly Pure 
Countenance, and she had a retinue of a hundred thousand nuns. Hearing 
that rousing speech and seeing that great miraculous performance, she and 
her retinue had been inspired to seek enlightenment. Furthermore, those 
hundred thousand nuns became irreversible in progress toward supreme per- 
fect enlightenment: they attained a concentration called ‘coming into 
existence in the presence of those who have arrived at Thusness,’ and they 
attained a mental command called ‘adamantine light of the teachings of all 
buddhas,’ and a perfection of wisdom called ‘entry into the principles of the 
ocean of all truths.’ The nun Light of Projections of the Wheel of the 
Teaching attained a concentration called ‘lamp illumining the source of the 
teachings of all buddhas,’ as well as this subtle, gentle enlightening libera- 
tion ‘entry into the profound miracle of pleasing sound,’ after which all the 
miracles ot the buddha Illuminating King Voicing the Ocean of All Truths 
became visible to her. 

“What do you think — was the king of that time, who went forth into the 
teaching of the buddha Illuminating King Voicing the Ocean of All Truths, 



Entry into the Realm of Reality 


1343 


followed the buddha’s teaching, sustained the teaching after the buddha’s 
demise when it was dying out, and kindled the torch of the teaching, anyone 
else? You should not see it this way. It was none other than Samantabhadra, 
the universally good enlightening being, who was that king Radiantly Pure 
Countenance. And do you think the king’s daughter, who became a nun, 
accompanied by a hundred thousand nuns, was anyone else? Do not see it 
that way. It was I myself who was that nun at that time. I preserved the teach- 
ing of that buddha, and I made those hundred thousand nuns irreversible in 
their progress toward supreme perfect enlightenment, I established them in 
the concentration ‘coming into existence in the presence of those who have 
arrived at Thusness,’ I established them in the mental command ‘adaman- 
tine light of the teachings ol all buddhas’ and the perfection of wisdom 
‘entry into the principles of the ocean of all truths.’ 

“After that I learned from a buddha named Light of the Peak of Knowl- 
edge of the Mountain of the U ndefiled Teaching, then Crest of Light, then 
Multitudes of Lights of the Sun of the Teaching, then Sound of Explanation 
of the Ocean of the Teaching, then Light of the Sphere of Knowledge of the 
Sun of the Teaching, then Cloud of Banners Marked by the Flowers of the 
Teaching, then Supreme Brilliance of the Mass of Lights of the Teaching, 
then Moon of Light of the Depth of the Principles of the Teaching, then 
Mine of All Images Arising from Knowledge of the Teaching, then 
Crowned with the Treasury of Knowledge, then King Imbued with the 
Glory of the Highest Mountain, then Paragon of Universal Knowledge, 
then Paragon of Energy in All Good Practices, then Multitude of Lights of 
Spiritual Jewel Flowers, then Supreme Depth of the Light of Peace, then 
Moon Radiating Images of Eyes of Light, then Ocean of Brilliance of the 
Flames of Knowledge, then Sphere of Skill of Universal Knowledge, then 
Light of Knowledge of the Nadir and Zenith, then Lamp Blooming with 
Flames, then Supreme Lion of Knowledge, then Supreme Light of the Uni- 
versal Sun, then Lofty Mountain Adorned with Precious Characteristics, 
then Complete Reflection of the Course of the Sun, then Radiant Moon of 
Awareness of the Nexus of Realities, then Multitude of Beauties of the Blos- 
soming of the Lotus of the Teaching, then Universal Light of the Solar Orb 
of the Marks of Distinction, then Glorious Voice of the All-Illumining 
Teaching, then Adamantine Lion of Practical Wisdom, then Heroic Para- 
gon of Universal Knowledge, then Embodiment of the Flowering of the 
Lotus of the Teaching, then Ocean of Splendor of Flowers of Virtue, then 
Mass of Light from the Pinnacle of Spiritual Treasures, then Multitude of 
Lights from the Summit of Knowledge, then Light of Jewels Bearing All 
Facets of the Teaching, then Glorious Moon of Awareness at the Pinnacle of 
Enlightenment, then Moon Glowing with the Fire of the Torch of the 
Teaching, then All-Reflecting Crown, then Lamp Emblematic of the Body 
of the Teaching, then Multitude of Representations of the Adamantine 
Ocean, then Clouds of Glory of Lofty Repute, then Radiant Moon of San- 
dalwood, then Fiery Light of Flowers of Universal Beauty, then Light 
Shining on All Beings, then Beautiful Calyx of the Lotus of Virtue, then 



1344 


The Flower Ornament Scripture 


King Shining with Fragrant Flames, then Lotus of Logic, then Shining with 
Magnificent Marks of Greatness, then Universally Renowned, then Polar 
Mountain of Light of Impartial Knowledge, then Glory of Light of the Cit- 
adel of Religion, then Majestic As a Forested Mountain, then Shining 
Clarity of Universal Light, then Sound of the Ocean of the Teaching, then 
Energy Arisen from the Undertaking of All Spiritual States, then Foremost 
Light of Universal Knowledge, then Resplendent with Superior Qualities, 
then Represented by the Lance of Spiritual Power, then Brilliant Sound of 
the Wheel of the Teaching, then Light of Knowledge and Wisdom 
Crowned with Radiant Virtue, then Glorious Moonriseof the Wheel of the 
Teaching, then Enlightened Paragon Illumining the Lotus of the Teaching, 
then Jewel Lotus Full of Light, then Lamp of Myriad Peaks of Jewel Radi- 
ance, then Flower of Pure Knowledge of Universal Vision, then Vast 
Treasury of Lights, then King Crowned with a Halo of Light Beams, then 
Crested with Myriad Virtues, then Mass of Manifestations of the Pinnacle of 
Religion, then Energy of Enormous Virtue, then Lamp of Myriad Suns of 
Truth, then King Acclaimed As a Source of Teaching, then Multitude of 
Sets of Teachings, then Light Representative of the Awareness of Enlight- 
ened Knowledge, then Radiant Moon Aware of the Sphere of Realities, then 
Magnificent As a Mountain of Gold and Jewels, then Topknot of Myriad 
Spheres of Light of All Truths, then Flaming Light of the Wheel of Teach- 
ing, then Lofty Majesty, then Myriad Lights of the Torch of All-Sided 
Energy, then Light of Vast Crowning Wisdom Sealed by Concentration, 
then Beautiful Jewel Light, then Voiceof Arrays ofjewels from the Light of 
the Teaching, then Powerful Light in the Sky ot Reality, then Moon 
Adorned with Marks of Greatness, then Flashing Cloud on a Mountain of 
Light, then Light in the Unobstructed Sky of Reality, then Body Blossom- 
ing with the Beauty of the Marks of Greatness, then Supreme Splendor and 
Voice of the World Ruler, then Light and Sound of Concentration on All 
Truths, then Mine of Initiatory Sounds, then Sound of the Ocean of Blazing 
Flames of the Teaching, then Light of Reflections of the Appearances of 
Past, Present, and Future, then Shining Light of the Highest Splendor of the 
Sphere of the Teaching, then Powerful Light in the Realm of Reality, then 
Lion Manifesting the Ocean of All Concentrations, then Light of Total 
Knowledge, then Lamp of the City ot Reality with the Light of Universal 
Wisdom. 

“In that age Pure Light, as many buddhas as atoms in the polar mountain 
appeared, beginning with these. The last of them was a buddha named 
Supreme Lamp of Knowledge Lighting the City ot the Reality Realm. I 
served all those buddhas, from the first to the last, and I listened to their 
teachings, and left society to delve into all their teachings. I kept all their 
instructions in mind, and from all of them I attained this enlightening liber- 
ation of entry into the profound miracle of pleasing sound, by various 
methods of attainment, and I matured infinitely many sentient beings in the 
presence of all those buddhas. Since then I served all the buddhas that have 
emerged in as many eons as atoms in a buddha-land by putting their teach- 



Entry into the Realm of Reality 


1345 


ings into practice. Thenceforth I have been awake in the midst of beings 
asleep in the slumber of nescience during the night of mundane routines; I 
have guarded the city of their minds, removed them from the city of the tri- 
ple world, and settled them in the city of the way of omniscience. 

“I just know this enlightening liberation of entry into the miracle of 
pleasing sound, which stops mixed-up worldly talk and does not use 
duplicitous speech, ultimately leading to truth. How can I know the practice 
or tell of the virtues of the enlightening beings who have unobstructed 
knowledge of the essential nature of all speech, who command awareness of 
all realities in each moment of thought, who comprehend the utterances of 
all beings, who are familiar with the patterns of thought of all beings, who 
know the ways of classification and naming of all things, who are masters of 
the ocean of mental command of all truths, who are skilled in producing 
teachings adapted to the mentalities of all beings, who endeavor to guide all 
beings to perfection — how can I know their accomplishment in taking care 
of all beings, or know their efforts applied to undertaking the supreme 
works of enlightening beings, their attainment of subtle knowledge of 
enlightening beings, their multifaceted powers of the mine of practice of 
enlightening beings, or their accession to the lion throne of those who tell 
of the deeds of enlightening beings? Why do I say this? They are people of 
truth who have entered mental command of all stages of the Teaching. 

“Right here in the presence of Vairocana Buddha there is a night goddess 
named Sarvavrikshapraphullanasukhasamvasa, who is sitting next to me. 
Ask her how an enlightening being is to learn omniscience and how one is to 
practice so as to lead all sentient beings to omniscience.” 

Then thenight goddess Sarvanagararakshasambhavatejahshri spoke these 
verses to Sudhana, further illustrating the enlightening liberation entering 
into profound miracles of pleasing sound: 


Profound and hard to see is the liberation of enlightening beings, 
Like space, entering everywhere; 

They see the buddhas of all times, 

Infinite, throughout the cosmos. 

They attain endless liberations born of virtue and knowledge. 

Of inconceivable nature, immeasurable: 

Increasing unimpeded momentum in all directions. 

They plunge into the paths of benevolence in all times. 

Many eons ago there was a world 
Called Cities of Spiritual Lights: 

In that glorious world 

Was a brilliant age called Pure Light. 

In that age was an unbroken succession of buddhas. 

As many as atoms in the polar mountain. 



1346 


The Flower Ornament Scripture 


Illuminating King Voicing the Ocean of All Truths 
Was the first buddha of the age. 

Supreme Lamp of Knowledge Lighting the City of the Reality Realm 
Was the last of those buddhas: 

I visited and served them all. 

And joyfully heard their teachings. 

I saw the golden light of the first buddha. 

Illuminating King Voicing the Ocean of All Truths, 

Like the polar mountain resplendent with the thirty-two marks, 
And seeing him I determined to become a buddha. 

As soon as I saw that buddha there arose 
My first aspiration to buddhahood, full of power. 

By means arising from the progress of omniscience. 

As pure as space, of the nature of Thusness. 

Thenceforth seeing all the buddhas throughout all times. 

And all the multitudes of enlightening beings. 

And all the myriad worlds and sentient beings there, 

I produced an ocean of ambrosia of goodwill. 

I determined to pervade all lands. 

Showing my body differently to sentient beings according to their 
mentalities. 

To illumine and stir all the lands 
And develop the beings to maturity. 

I went and saw the second buddha. 

And the buddhas in the oceans of lands in the ten directions. 

In as many lands as atoms in an ocean of lands. 

And finally saw the last buddha of that age. 

I went and served all the buddhas, 

Lamps of the world, that appeared 
In as many ages as atoms in all worlds, 

That I might purify this liberation. 


Then, having attained this enlightening liberation of entry into the pro- 
found miracle of pleasing sound, having entered an ocean of infinitely 
various media of concentration, his mind having developed an immense 
ocean of means of sustained attention, illumined with the great mystic 
knowledge of enlightening beings, having entered an ocean of great joyful 
intelligence, his mind expanded with a vast ocean of ecstasy, Sudhana 
praised the night goddess with these verses: 



Entry into the Realm of Reality 


134 7 


Vast is your wisdom, coursing in the ocean of truth. 

And you have traversed the infinite sea of existences. 

Long-lived, without affliction, an embodiment of beneficent 
knowledge. 

Your presence illumines this assembly, O goddess. 

Aware of the nature of things, like the sky, 

You enter unhindered into all times; 

In an instant of consciousness without discriminatory thought 
You assess all objects, inconceivable as they arc. 

With the eye of knowledge you see into the beingless nature. 
While by compassion you enter infinite oceans of beings. 
Deliberately plunging into most profound liberation, 

You guide and develop innumerable beings. 

You know how to analyze all states of being. 

And arc aware of the way to penetrate the essence of things: 

You practice the undefiled path of all sages; 

You will liberate all beings, purifying them. 

You arc an unexcelled leader of beings, O goddess. 

As you acquire omniscient knowledge throughout the universe. 
You expound the Teaching to all beings therein, 

And extinguish all fears in the world. 

You go by way of the path of Vairocana’s vows, 

With unhindered, vast, undefiled understanding; 

Everywhere practicing the powers of the enlightened. 

You witness the miracles of buddhas in all lands. 

Hard to accomplish is a skylike mind such as yours. 

Free from the taints of the afflictions; 

Therein are all lands in all times, 

All buddhas, enlightening beings, and all living creatures. 

Day and night, instants and moments, seasons, fortnights, months. 
And years, along with their passing away and imagined 
discriminations, 

And the waves of eons, with their enumerations of myriad names. 
The oceans of concepts of sentient beings, all you see in an instant. 

The deaths and births of beings in the ten directions, 

With form or without, thinking and thoughtless. 

You comprehend according to their conventional truth. 

And show them the way to supreme enlightenment. 



1348 


The Flower Ornament Scripture 


Horn of the family of the network of Vairocana’s vows, 

Having become one with all buddhas. 

Your spiritual body pure, your mind unobstructed, 

You appear to beings according to their minds. 

Having eulogized the goddess with these verses, Sudhanapaid his respects 
and went on. 

Sarvavrikshapraphullanasukhasamvasa 

Then Sudhana, further cultivating, fostering, and expanding the enlighten- 
ing liberation of entry into the profound miracle of pleasing sound, went to 
the night goddess Sarvavrikshapraphullanasukhasamvasa. He saw her sit- 
ting on a lion throne of jewel tree shoots inside a tower of branches of jewel 
trees of all fragrances, surrounded by ten thousand night goddesses. He went 
up to her, paid his respects, and said, “Noble goddess, I have set my mind on 
supreme perfect enlightenment, but I do not know how an enlightening 
being is to carry out and learn the practice of enlightening beings. Please tell 
me how to perform and learn the practice of enlightening beings, and how 
to act and learn so as to arrive at omniscience.” 

The goddess said to Sudhana, “By my power, when the sun goes down, 
the blooming lotuses become highly fragrant; all the men and women sport- 
ing in the parks decide to go home; the highly conscious beings on the roads 
and paths in the night head for the protection of all beings: those who live in 
mountain caves go into the mountain caves, those who lie in trees head for 
the trees, those who live in caves go into their caves, those who live in vil- 
lages, cities, or towns go into their villages, cities, and towns, those who live 
in water go down in the water, those who live in other abodes go to their 
respective dwelling places, to spend the night comfortably. 

“Furthermore, to the young men and women intoxicated with the joy of 
youth, reveling in music and song and intent on sensual pleasures, I praise 
the effort to produce roots of goodness as an antidote to the fears of the dark- 
ness of birth, old age, and death. I enjoin giving on those who are greedy and 
lead the ill-behaved to discipline. To those who are hostile I praise kindness, 
and I lead those agitated in mind to patience. I lead the lazy to undertake the 
vigorous effort of enlightening beings. Those whose minds wander I estab- 
lish in meditation. I furnish the stupid with transcendent wisdom. Those 
who are interested in the Lesser Vehicle I establish in the Great Vehicle. 
Those who are attached to the world, who act within the sphere of attach- 
ment to the conditions of existence, I lead to the transcendent commitment 
of enlightening beings. Those who are overcome by obstructions, tor- 
mented by afflictions in their actions, lacking in the power of virtue and 
knowledge, I lead to the transcendent power of enlightening beings. Those 
bound up in the darkness of nescience, in the darkness of the ignorance char- 
acterized by egoism and possessiveness, I lead to the transcendent 
knowledge of enlightening beings. 



Entry into the Realm of Reality 


1349 


“Furthermore, I have attained the enlightening liberation ‘manifestation 
of contentment with the treasure produced from great joy.’” 

Sudhana said, “What is the sphere of this liberation?” 

The goddess said, “The scope of this liberation is the knowledge and 
means to take care of sentient beings by the goodness of those who arrive at 
Thusness. How is that? Whatever well-being sentient beings experience is 
all due to the power of the goodness of the enlightened, due to the path of 
the teaching of the enlightened, due to putting the word of the enlightened 
into practice, due to learning from the enlightened, due to the support of the 
enlightened, due to practicing the path of knowledge of the enlightened, 
due to planting roots of goodness like the enlightened, due to the true teach- 
ing of the enlightened, due to the illumination of the sun of knowledge of 
the enlightened. 

“Indeed, the happiness of beings comes from the light of the sphere of 
pure deeds of the family of the enlightened. How do I know? As I enter into 
this enlightening liberation of the manifestation of contentment with the 
treasure produced from great joy, and recall and plunge into the ocean of 
Vairocana Buddha’s past practices as an enlightening being, thus do I know 
and understand — as the Buddha was concentrating on the stages of enlight- 
enment in the past, seeing sentient beings caught up in egoism and 
possessiveness, in the darkness of ignorance, gone into a tangle of views, 
dominated by craving, bound by the fetters of desire, hostile and malevo- 
lent, continuously pursuing delusions, wrapped up in envy and jealousy, 
their minds crowded with afflictions, experiencing the great misery of the 
mundane whirl, tormented by the pains of poverty in the mundane whirl, 
deprived of the sight of the enlightened, there appeared in the Buddha a 
mind of great compassion, a mind to take care of all sentient beings materi- 
ally for their benefit, a mind to produce means of worldly support for all 
sentient beings, a mind free from attachment to all things, a mind without 
acquisitiveness for any objects, a mind not dwelling on any pleasures, a mind 
free from grasping for any material goods, a mind not seeking rewards for 
giving, a mind not eager for existence in any world, a mind not confused 
about causal relations, a mind contemplating the truth after thorough inves- 
tigation, a mind to provide refuge for the welfare of all living beings. 

“Having comprehended the essence of all things as it really is, having 
impartial goodwill toward all sentient beings, working to fill all worlds with 
great compassion, covering all worlds with the canopy of the great Teach- 
ing, holding the thunderbolt of great knowledge, which shatters the 
mountain of afflictions of all sentient beings, his mind growing in satisfac- 
tion through the welfare of all sentient beings, determined to effect the 
ultimate happiness of all sentient beings, wishing to provide all sentient 
beings with everything they need, working impartially without abandoning 
any sentient beings, wishing to satisfy all sentient beings with the wealth of 
sages, determined to attain the jewel of knowledge of the supreme ten pow- 
ers, empowered with the mystic knowledges of enlightening beings, 
pervading all worlds throughout the space of the entire cosmos with a mul- 



1350 


The Flower Ornament Scripture 


titude of various enlightening manifestations, appearing before all sentient 
beings, swirling a great cloud of all manner of objects and showering a rain 
of all kinds of precious ornaments, he undertook to give infinite various arti- 
cles to all sentient beings for their use as appropriate, to perform 
innumerable services, to strive to provide care by all sorts of charity, giving 
away many kinds of things, to construct arrangements of myriad benefits, 
services, and useful articles, to practice various forms of giving, satisfying 
sentient beings according to their mentalities by endless giving, to make 
uninterrupted effort to save all beings from the miseries of the mundane 
world, without desiring the gratitude of anyone, impartial toward all beings, 
purifying the mind-jewel of all beings, increasing the flood of the ocean of 
wealth of all-knowledge for all beings produced from the ocean of roots of 
goodness at one with those of all buddhas, engaged in taking care of all 
beings by providing for their needs, undertaking all this continuously, from 
moment to moment, to develop and guide all sentient beings and gradually 
purify them. 

“He undertook to adorn every land as a supreme pure buddha-land in 
every moment of thought, to purify the practice of the ocean ot methods of 
the Teaching in every moment of thought, to fulfill the means of knowl- 
edge pervading all of space in every moment of thought, to purify the means 
of knowledge of how to tame all sentient beings in every moment of 
thought, to bring to light the knowledge of how to guide all worldlings in 
every moment of thought, to always teach in a manner appropriate to the 
time in every moment of thought, to be a benefactor to all beings by show- 
ing the skillfulness to support all knowledge in each moment of thought, 
carrying out the practice of enlightening beings in each moment of thought 
in all kinds of worlds, in various forms, by various means, having entered the 
way of enlightening beings, to suffuse the worlds with various manifesta- 
tions of the practice of enlightening beings, to show the bodies of all the 
buddhas of past, present, and future to other beings according to their men- 
talities in each moment of thought, increasing the flood of the ocean of 
wealth of all-knowledge for all beings. 

“Thus as Vairocana Buddha was carrying out the practice of enlightening 
beings in the past, he aroused great compassion for those without virtue or 
knowledge, those attached to the world, ungrateful, wrapped up in the 
darkness of nescience, egotistical and possessive, shrouded by the darkness of 
ignorance, immersed in unreasonable thought, lost in the wilderness of 
views, heedless of cause and effect, dominated by afflictions in action, fallen 
into a pit of suffering in the wasteland of the mundane whirl, experiencing 
the misery of various kinds of want; producing vast multitudes of practices 
of the ways of transcendence, praising the firm foundation of roots of good- 
ness, removing the pain of mundane want from all sentient beings, fostering 
the growth of great stores of virtue and knowledge, clarifying the realm of 
causes, enlightening them on the consistency of deeds and states, showing 
the origin of all beings and lands, involving them in the continuation of the 
family of buddhas, getting them to remember the teachings of all buddhas. 



Entry into the Realm of Reality 


1351 


turning them away from all evil, describing the preparations for omnis- 
cience, producing a great multitude of transcendent practices filling all 
realms of beings, he established sentient beings in the care of the ultimate 
Teaching, satisfying them according to their mentalities. He directed them 
in preparation for omniscience, he introduced them to the great transcend- 
ent ways of enlightening beings, he got them to support themselves on the 
wealth of sages, he got them to increase their roots of goodness by the 
momentum of the joy of omniscience. Introducing them to the miracles of 
all buddhas, taking them into ultimate unattached bliss, showing them the 
greatness of the enlightened, he led them to enlightening beings’ knowl- 
edge of means of salvation.” 

Sudhana said, “How long ago did you set out for supreme perfect 
enlightenment?” 

The goddess said, “This is hard to reach, hard to know, hard to believe, 
hard to penetrate, hard to say, hard to understand. Neither celestial nor 
human beings can comprehend it, nor can any listeners or individual illu- 
minates comprehend it, except those who, by the empowerment of 
Buddha, by the help of spiritual benefactors, by the mind being stabilized 
on great stores of virtue and knowledge, by purity of intention, by the 
mind being buoyant, undisturbed, straightforward, unimpaired, open, 
unobscured, by the mind being illumined by the light of universal knowl- 
edge, by the mind being dedicated to the welfare and happiness of all 
beings, by the mind being invulnerable to the afflictions of all demons, 
by the mind being within range of attainment of omniscience, thus do 
not seek any mundane pleasures, are focused on the pleasure of the 
enlightened, have undertaken to put an end to the suffering and misery of 
all beings, are headed into the ocean of virtues of the enlightened, are in 
the realm of the space of meditation on the intrinsic nature of things, 
have purified the path of higher aspirations, have turned away from the 
flow of the mundane whirl, are turned toward the ocean of knowledge of 
the enlightened, are certain to arrive at the citadel of omniscience, pro- 
ceed energetically into the sphere of those who arrive at Thusness, 
advance boldly toward buddhahood, are headed toward complete fulfill- 
ment of the powers of omniscience, and will ultimately attain the ten 
powers — such people can penetrate, believe in, grasp, follow, and know 
this matter. Why? Because this matter is the sphere of buddhas — not 
even enlightening beings can reach it, much less others. Now, with the 
support of the Buddha I will tell you, for the sake of the correct purifica- 
tion of the minds of those capable of learning, so that those who practice 
good can master their minds, and so that you may have an explanation of 
what is on your mind.” 

Then the goddess, further elucidating what she meant, looked over the 
realm of the buddhas of past, present, and future and spoke these verses: 


Profound, infinite, is the sphere of buddhas, 
Of which you now ask, O child of Buddha. 



1352 


The Flower Ornament Scripture 


Even in eons as many as atoms in inconceivable lands 
It could not be fully told. 

The peaceful nature of the buddhas cannot be known 
By the covetous or the malevolent, 

Or by those shrouded in the darkness of delusion, 

Or those whose minds are defiled by hypocrisy and conceit. 

This sphere of buddhas cannot be known 
By those ruled by envy and jealousy. 

Or those whose minds are polluted by guile and deceit, 

Or those enshrouded by barriers of action based on afflictions. 

Buddhahood cannot be known 

By those who depend on mental or material elements, 

Or those attached to the body as real. 

Or those with false views and ideas. 

Hard to know is the tranquil realm of buddhas, 

Which is inherently pure and nonconceptual — 

This reality cannot be truly known 
By those attached to life and being. 

Those who are born in the family of buddhas. 

Who are empowered by all the buddhas, 

Who preserve the lineage of the enlightened. 

Are the knowers of this sphere. 

Those who are tireless in good practices 
And arc helped by spiritual benefactors. 

With their minds focused on the powers of sages. 

They attain peace on perceiving this. 

This is the sphere of the undefiled 
Whose minds are pure, without false ideas, 

Like the sky in all directions, 

Lamps of wisdom who have dispelled darkness. 

Those who pervade all worlds 
Of all times with compassion 
And are benevolent to all beings 
Enter the way of the buddhas. 

This is the stage of those without grasping. 

The happy ones without attachment 



Entry into the Realm of Reality 


1353 


Who always gladly give all there is 
Impartially to all beings. 

This is the sphere of the undefiled. 

Whose minds are unafflicted and conduct impeccable. 

Whose minds are ultimately free from regret. 

Who apply themselves to practice of Buddha’s teaching. 

This is the liberation of the inexhaustible 
Whose minds are unshakable, imperturbable. 

Whose minds are focused on the essence of things. 

Whose minds are unhindered by the oceans of actions. 

This is the sphere of the disciplined. 

With indefatigable and nonregressing minds, 

With strength, vigor, and control, 

With endless energy in preparing for omniscience. 

This is known to those gone to peace. 

With tranquil minds, concentrated. 

Ultimately calm and cool, 

Practitioners of all the branches of meditation. 

This is known to the lamps of wisdom. 

Whose minds are liberated from all attachments 
And have penetrated the essence of things. 

Who have gone the way into the reality realm of the enlightened. 

This is the liberation of those who know the path, 

Whose minds have penetrated the essence of beings. 

Whose minds are not imprisoned in the sea of existence. 

Who are moons reflected in the minds of beings. 

This is known to the universally good. 

Who are born from the ocean of vows 
Of the buddhas past, present, and future. 

And carry them out forever in all lands. 

This is the liberation of those who penetrate all oceans of worlds 

By means of the oceans of principles of the reality realm 

And see their ages of becoming and decay without discrimination. 

This is known to those of unobstructed vision 
Who see the buddhas under the enlightenment trees. 

As many as atoms in all lands. 

Teaching after having realized enlightenment. 



1354 


The Flower Ornament Scripture 


You have come after many eons 
Of serving spiritual benefactors 
In quest of the Teaching, seeking tirelessly; 
Having heard it, you can remember it. 

To purify your mind 
I will tell you freely 
Of the infinite realm of Vairocana 
By the inconceivable power of Buddha. 


The goddess continued, “Long ago, past eons as many as atoms in an 
ocean of worlds, there was an ocean of worlds called Sun on the Summit of a 
Mountain of Gold and Jewels. Therein, furthermore, was a buddha called 
Supreme Light Illumining the Realm of Truth at the Summit of Knowl- 
edge, who purified that ocean of worlds while carrying out the practice of 
enlightening beings in the past. In that ocean of worlds were as many world 
systems as atoms in all the mountains on earth, each system containing as 
many worlds as atoms in a galaxy. In each world there were as many sets of 
eons as atoms in a world, each containing many eons, in each of which there 
were many events, including buddhas appearing in the world and displaying 
miracles. Each buddha that appeared expounded as many scriptures as atoms 
in a world, in each of which scriptures were outlined as many instructions 
for enlightening beings as atoms in the world, with infinitely various indi- 
cations of how to guide sentient beings, operated by the principles of various 
vehicles of liberation, guided by the buddhas’ various mystic powers of per- 
ception and prescription. 

“Within that ocean of worlds was a central world-system called Array of 
Markers of Doors Facing All Directions, in which there was a world called 
Ubiquitous Light the Color of All Jewels. The borders of that world were 
arrayed with jewels reflecting images of the enlightenment sites of all bud- 
dhas; it rested on an ocean of flowers made of all kinds of jewels, it was 
composed of jewels showing the appearances of emanations of all buddhas, 
it was shaped like a celestial palace, and it was pure with an admixture of 
defilement. Furthermore, in that world there were as many world-regions 
with four continents as atoms in the polar mountain; at the center was a set 
of four continents called Mountain Peak of All Jewels, whose four conti- 
nents were innumerable hundreds of thousands of leagues in extent. On 
each continent were ten thousand great cities. In the middle of the southern 
continent was a great metropolis called the Light of Myriad Arrays of Jewel 
Trees, surrounded by ten thousand cities. On that continent, furthermore, 
the life span of the people was ten thousand years. The king in that metropo- 
lis was named Encompassing Sound of the Proclamation of All Laws, a 
sovereign ruler. The king had five hundred ministers, six thousand concu- 
bines, and seven hundred sons all of whom were brave and manly, well built 
and handsome, dignified and strong. The whole continent was under the 
protection of that king, and he had no enemies or opponents. 



Entry into the Realm of Reality 


1355 


“At that time the end of the eon was approaching in that world; the five 
corruptions were in evidence, people had stopped acting virtuously and had 
taken to bad ways, most of them were headed for misery. Because of their 
wrongdoings their lives were short, they had scanty means of subsistence, 
they were ugly, they experienced little pleasure and much pain, they were in 
the habit of argument and dissent, they were given to foul and incoherent 
speech, they were overcome by acquisitiveness, they were corrupt in mind 
and thought, they were lost in the jungle of various views. As they were 
obsessed with unreasonable desires and dominated by unwholesome acquis- 
itiveness, the rain that would cause the crops to grow did not fall in the 
proper season. For that reason, furthermore, with all the vegetation with- 
ered, the people suffered from various diseases and scattered to the eight 
directions, without resort. They all went to the capital city Light of Myriad 
Arrays of Jewel Trees, surrounded it, and with various gestures of supplica- 
tion raised a great outcry to the king — ‘We are oppressed, abandoned, 
tormented by hunger and thirst, dismayed and distressed, without any sav- 
ior, without refuge or resort, in a cage of suffering; our livelihood is 
threatened, and we are on the brink of death.’ The people in the city who 
were suffering from hunger and thirst, who were naked and homeless, who 
were in misery, despondent, and depressed, also were sick and tired of suffer- 
ing. They betook themselves to the king as a man of great knowledge and a 
protector, thinking they had found a source of comfort, happiness, and live- 
lihood, a guide to the way out, a great ship, an island of jewels of knowledge, 
a great benefit, thinking they had found all the delights of heaven. 

“The king, hearing their outcry, was filled with countless tens of hun- 
dreds of thousands of facets of great compassion. Meditating on the 
principle of great compassion, in a moment he became single-minded and 
uttered ten statements of great compassion: ‘Alas, these people, without sup- 
port, have fallen into the great pitfall of the mundane whirl — how can I be a 
refuge for them, leading them to the state of repose of the enlightened? Alas, 
these people have no savior and are oppressed by all kinds of afflictions — 
how can I become their savior, leading them to impeccable behavior? Alas, 
these people have no refuge in the world and are terrorized by old age and 
death — how can I become a refuge for them, removing all their fears of life 
and death? Alas, these people have no resort and are oppressed by various 
kinds of worldly distress — how can I become a resort for them, leading them 
to ultimate safety on the path of omniscience? Alas, everyone is in the dark- 
ness of ignorance, shrouded in the darkness of uncertainty and doubt — how 
can I become a light, dispelling the darkness of ignorance for them? Alas, 
these people are without illumination — how can 1 spread the light of great 
knowledge, showing them all the way into unobscured knowledge? Alas, 
the world of these people lacks the light of knowledge, and their minds are 
polluted by envy, jealousy, guile, and deceit — how can I produce the light of 
supreme knowledge, leading them all to cultivate purity? Alas, the world is 
without a guide and has plunged into a dangerous current in the ocean of the 
mundane whirl — how can I become a guide, to show them what to do? Alas, 



1356 


The Flower Ornament Scripture 


everyone lacks a teacher, all are misguided — how can I become a teacher for 
everyone, with the proper timing commanded by a buddha to guide people 
to complete maturity in all qualities? Alas, everyone lacks a leader, all are as 
though blind — how can I become a leader, to lead everyone on the way to 
unobstructed omniscience?’ 

“Having made these expressions of compassion, the king announced that 
he would undertake a great sacrifice, that he would satisfy everyone, giving 
them whatever they needed. With that the storehouses in every city and 
town on the continent were opened and all kinds of goods were placed on 
the streets, all the necessities of life were set out, all treasuries were opened, 
all stores of valuables were displayed; and the king projected a likeness of 
himself to every house to fulfill their wishes. 

“Having arranged this act of giving things away, he had a great place of 
sacrifice prepared east of the city, in front of the city gate called Jewel Moun- 
tain Light. That place was equal in length and width, covering a most 
extensive area. It was level and clean, without potholes, clear of brambles, 
dust, and gravel. It was made of all precious elements, and the surface was 
spread with jewels. It was adorned with many arrays of jewels and strewn 
with flowers of various jewels. There was an abundance of all the finest aro- 
matic powders, and it was perfumed with all kinds of scents. There were 
lamps giving offjewel lights, and the sky was covered with radiant clouds of 
incense. The place was adorned with orderly rows of trees of all kinds of 
jewels as well as various mansions, palaces, and towers. Overhead were para- 
sols, banners, and pennants, flashing with trailing strings of various jewels. 
It was covered with nets of various jewel flowers, encircled with parasols 
made of webs of fragrant jewels. Jewel bells on nets of gold rang. It was 
shaded by canopies shining with various jewels, spread with aromatic pow- 
ders of all the finest fragrances, and beautifully strewn with I lowers made of 
all kinds of jewels, while pleasant music sounded from innumerable instru- 
ments. It was purified with arrays of various ornaments of all kinds of jewels, 
produced as a result of the deeds of enlightening beings. 

“In the middle was a great lion throne, standing on a surface made of a 
variegated collection of ten kinds of jewels, surrounded by shining railings 
made of ten kinds of jewels, beautified with trees of ten kinds of jewels 
arrayed evenly between the railings, its feet firmly set on unbreakable dia- 
mond. The throne was set with jewel figurines and was adorned with 
hundreds of jewel protuberances. It was embellished with variegated arrays 
of jewels, jewel banners and streamers were raised all around it, and it was 
covered with nets of jewel bells, nets of celestial jewels, and nets of jewel 
1 lowers. It gave off clouds of fragrance and was arrayed with many-colored 
cloths of pleasant texture, finer than those of the heavens. Sweet music and 
song were heard all around. There were stairs of various jewels, arrayed with 
banners and railings, and shining jewel statues depicting various spiritual 
transfigurations. Here the king sat, handsome, serene, endowed with the 
pure marks of a great man, strong, robust, good, kind, and virtuous in all 
ways, endowed with all the best qualities, born of a line of great rulers, in 



Entry into the Realm of Reality 


1357 


command of all goods, pure in control of the law, master of his own mind, 
eloquent, endowed with unshakable knowledge, correctly applying well- 
constructed laws, showing endless virtues. 

“Furthermore, as the king sat there, in the sky above him there appeared a 
great parasol, on a long, brilliantjewel pole, its hundred thousand ribs made 
of all kinds of jewels, brilliantly adorned with blazing lights, covered with 
lustrous gold, arrayed with nets of jewels, hung with bells of gold and jewels 
on strings of jewels, adorned with garlands of jewels twirling all around, 
producing sweet heavenly sounds, the ringing of the bells urging all beings 
to act virtuously. The king, moreover, fanned with jewel wisp fans, shone 
with a splendor surpassing that of the king of gods. As soon as the king sat on 
this throne, all the people stood before him with their palmsjoined and paid 
their respects. 

“Then, seeing the assembly of countless petitioners, with various needs 
and desires, from various places, speaking various languages, all looking up 
to the king as the pole of prosperity, each thinking of him as a man of great 
knowledge, looking up to him as a great man of goodness and charity, con- 
sidering him to have undertaken the vows of enlightening beings, the king 
felt as if he were seeing good friends and was flooded with immense com- 
passion. There arose in him the dauntless energy to satisfy all petitioners 
forever and the all-pervasive will to give to everyone impartially. 

“Furthermore, when the king saw all those petitioners, he became hap- 
pier than if he had acquired rule over the galaxy for boundless eons, more 
than if he had acquired the throne of lordship over the gods for countless 
eons. His joy upon seeing those petitioners was as that of someone in the 
wilderness, long separated from family and friends, upon being united with 
them. His mind was filled with happiness, he was uplifted with joy and 
flooded with delight. The power of his faith in the enlightenment ofbud- 
dhas increased, his budding faith in omniscience grew, the power of his 
purity of determination for all the qualities of buddhahood swelled, his fac- 
ulties as an enlightening being became fit for use, he was flooded with a 
feeling of contentment and well-being, and by the force of great joy his 
senses and will as a benefactor became flexible. Why? Because the king, 
who was intent on omniscience, had betaken himself to the nature of omnis- 
cience, stood before the door to the path of omniscience, had engaged his 
attention on the satisfaction of all living beings, was on the verge of entry 
into the ocean of all enlightened virtues, was intent on shattering the moun- 
tains of obstructions caused by demons, actions, and afflictions, was 
absorbed in properly taking up the instructions of all buddhas, was endeav- 
oring to embody all roots of goodness, was free from all attachments, was 
unattached to any objects in the world, and realized that all things are in 
essence like space, thought of all those petitioners as like an only son, as like 
his parents, as worthy of gifts, as spiritual benefactors, as precious, as doers of 
what is difficult, as useful in many ways, as supreme benefactors, as support- 
ing the path of enlightenment, as guides and teachers. 

“The king then fulfilled the needs and wishes of all the petitioners with 



1358 


The Flower Ornament Scripture 


unmitigated kindness, without turning his back on anyone, giving 
impartially to everyone, according to their needs. He gave away whatever he 
had to whoever required it, impartial toward all living beings. 

“At that time, in that gathering at the sacrificial ground, there was a 
grandee’s daughter, named J ewel Light, with a retinue of sixty girls. She was 
beautiful, with a clear, healthy complexion, dark hair and eyes, a pleasant 
scent, and a clear voice. She was well dressed and wore fine ornaments. She 
was alert and intelligent, modest, stable, and well behaved. She was respect- 
ful to the worthy, most circumspect and clear-headed in conduct, profound 
in action, endowed with wisdom. She had already accomplished basic skills 
involved in grasping, practicing, and realizing enlightening teachings, and 
she had attained clarity and serenity through the teachings. Her intentions 
were pure and good, and she was dedicated to the welfare of others. She was 
aiming for the vision of Buddha and was seeking omniscient knowledge. 
She stood near the king’s throne in an attitude of respect, but she did not take 
anything from among the goods the king was distributing. Just standing 
there, she thought, ‘I have gained a true boon in getting to see such a spiri- 
tual friend as this.’ Thinking of the king as a spiritual friend, a sympathizer, a 
protector, and an enlightened one, with a mind free from deceit or guile, 
flooded with supreme joy and happiness, she took of flier jewelry and tossed 
it before the king, so that it lay on the ground between the railings around 
the throne. Having scattered her jewelry, she made these vows: ‘Just as the 
king Encompassing Sound of the Proclamation of All Laws is a refuge for 
leaderless people in the dark, so may I also become one such in the future. 
The reality he knows, may I also know. By the means through which he 
attains emancipation, may I also be emancipated. The path he practices, may 
I also practice. Just as he is fair to behold, has endless wealth and assistants, 
and is invulnerable and invincible, may I also become like this. Wherever he 
is born, may I also be born.’ 

“Perceiving her involved in such thoughts, the king looked at her and 
said, ‘Take what you need. I am giving away all I have to satisfy everyone.’ 
Made this offer by the king, she gained even more faith; with a serene mind, 
energized by lofty, far-reaching virtue, she spoke these verses to the king: 


Before you were here in this city, great king, 

It was joyless, lifeless, horrible as the realm of ghosts. 

People were murderous, thieving, unrestrained, 

Deceitful, harsh, and foul in speech. 

They were covetous, malicious, and opinionated; 

By their wrongdoing they fell into states of woe. 

Because of the ills of the views of these unjust, ignorant people. 
For many years there was no rain. 



Entry into the Realm of Reality 


1359 


Because of drought the seeds died, crops and trees did not grow: 

Lakes and streams dried up, plants and forests withered. 

The rivers all went dry, the parks were like deserts; 

Before you appeared, clear-eyed, the earth wasstrewn with bleached 
bones. 

Now you have joined with the needy, and all arc satisfied — 

Coming forth, you shower gifts on the four quarters, fulfilling all, low 
and high. 

There are no more thieves, mercenaries, or frauds — no one is killed 
or injured; 

None go hopelessly to death, the world is leaderless no more. 

People who like to kill used to drink the blood of their victims — 

Those who used to eat each other’s flesh have become kindly due to 
your charities. 

People used to wear rags and leaves, 

And were hungry and homeless. 

With you here, the grains grow by themselves and the trees give forth 
their bounty; 

Wise women and men appear too, now that you have been born, 
leader of the world. 

Those who were formerly all on wrong paths 

Are now well adorned and dressed, sporting like gods in paradise. 

Men were wrongly obsessed with desires, delighting in unruly passion. 

Given to raping women and girls in their own care and the care of others. 

Now, though others’ wives be like goddesses, well dressed, adorned, 
and perfumed. 

When men see them they arc satisfied with their own wives, as in the 
heaven of content. 

People used to be deceitful, cruel, coarse, and dishonest in speech; 

Having given this up, now they actjustly, freed from wrong views. 

No music or celestial song, nor even the voice of Brahma or the sing- 
ing of birds 

Can match your voice, O leader. 



1360 


The Flower Ornament Scripture 


Above you stands a jewel parasol with webs of gold, 

On a jewel cane, radiant, with nets of jewelry all around. 

The notes of its bells surpass all sounds in the world: 

Like the tones of Buddha’s voice, they intone the tranquil sound of truth. 

Those in all lands who hear this put an end to afflictions. 

Hearing the names of the buddhas over the ages and the oceans of 
the wise. 

By your power thebells bespeak the successive lands since the past, 

The names of the lands, and the cycles of true teaching everywhere. 

The sound of the bells, liquid, free-flowing, rings throughout the 
continent. 

Telling of the manners of action of the gods and the lords of the worlds. 

Hearing the bells tell of the accumulations of their deeds, gods and people 
Give up evil, practice good, and rely on the enlightenment of the buddhas. 

Your father was Starlight, the king, your mother queen Lotus Light; 
You were born in a corrupt age and acquired the rulership. 

There was a large park, arrayed with flowers and precious lamps. 
Adorned with five hundred lotus ponds, and surrounded with hun- 
dreds of trees. 

On the bank of each pond was a villa, with a thousand pillars. 
Resplendent with a thousand balustrades, with radiant nets and cres- 
cents all around. 

W hen it had not rained for years, with lawlessness prevailing everywhere. 
The water in the ponds evaporated and the trees withered. 

Seven nights before your birth there were innumerable wonders, 
Convincing all who saw them that a savior was surely to be born. 

In the middle of the night the earth quaked, 

And a light like the sun appeared in the pond called Impeccable. 

Thereupon the five hundred ponds were filled with pure water, 
The trees flourished, and flowers and fruits were filled with life. 

The ponds, filled with water, refreshed the whole grove; 

By the streams flowing from them the whole continent was replen- 
ished with moisture. 



Entry into the Realm oj Reality 


1361 


The herbs, crops, and greenery growing, the trees flowered and 
fruited; 

All the seeds in the earth sprouted, moistened by the water. 

Every place on earth was equally watered then. 

And all places low and high became level. 

Ravines and rugged terrain then became instantly level; 

Brambles, gravel, and the like disappeared, replaced by beautiful jewels. 

All the people exulted, like the thirsty drinking water. 

And celebrated this park, saying, “By whose power is this felicity?” 

Then the king Starlight, with his wife, son, and ministers, 
Surrounded by millions of people, went to enjoy the park. 

In the middle was the pond Impeccable, filled with fragrant water; 
There the king stood, up in its villa, a temple of truth. 

It had been seven nights since the water had appeared; 

Again the whole earth trembled, with all its mountains and abodes. 

In the middle of the pond a thousand-petaled lotus appeared, 
Shining like a thousand suns, suffusing the peak of the polar mountain 
with light. 

Its stem was diamond, its calyx the essence of beauty, its clean 
broad leaves 

Diamond, its pericarp of finest gold, its filaments radiant, with 
superb fragrance. 

On that pericarp the Guide was born, sitting up straight, cross-legged; 
You shone, your body resplendent with the marks of greatness, 
attended by celestial beings. 

Descending from the temple, the king took you in his arms, delighted. 
And handed you to the queen, saying “This is your son — be of 
good cheer.” 

Millions of hidden treasuries appeared, the trees of plenty released 
Their goods, and the air was filled with music as you were born, leader 
of the world. 

All those living on the continent looked up to you, trusting — 
Respectfully they said, “This is the leader of the leaderless.” 



1362 


The Flower Ornament Scripture 


The light emanating from your body illumined the whole earth; 

Dispelling the darkness of the world, it put an end to all ailments. 

All malevolent creatures, the venomous and harmful, 

Became inactive then. 

Frustration, censure, ill-fame, pain, misfortunes, illness, accidents — 

These all ended, fortune came, and everyone became joyful. 

Everyone loved one another, and all became kind; 

Free from animosity, nonviolent, they set out on the path of knowledge. 

The righteous king shut off the evil ways, opened the way to heaven, 

And showed the way to omniscience — you have done a great service to 
the world. 

We benefit further from seeing you, oceanic giver; after long absence, 

A leader of the helpless is born in the world — you are a rare guide. 

“Having thus eulogized the king, the girl Jewel Light then paid her 
respects to him and stood there reverently. Looking at her, the king said, 
‘Rare are those who appreciate the virtues of others. For the ignorant, the 
ungrateful, the undiscerning, the agitated, the disturbed, the muddled 
thinkers, the deranged, the backsliders, those who do not realize the excel- 
lence of others’ virtues, it is impossible to comprehend or even conceive of 
the virtues of the enlightened, or to realize the excellence of knowledge of 
all virtues. Without a doubt you have set out for enlightenment, since you 
have understood such virtues of enlightening beings. Our efforts for the care 
of beings have not been fruitless, as you, endowed with such knowledge, 
have appeared in our kingdom, by virtue of the higher knowledge of supe- 
rior people.’ 

“Then with his own hand the king gave her a priceless robe, radiant with 
sparkling jewels, and also gave a precious robe to each of her companions. 
He said, ‘Take this and put it on.’ Jewel Light then knelt on the ground, 
picked up the robe in both hands, lifted it to her head, and put it on. Her 
companions likewise each put on their robes. Having put on the robes, the 
girl and her companions circled the king in respect, with the reflections of 
all the stars glittering in their robes. Seeing this, the people said, ‘You arc 
beautiful, young lady, with your companions, adorned with stars like a night 
goddess; surrounded by them, you sparkle most brightly.’” 

Then the night goddess Sarvavrikshapraphullanasukhasamvasa said to 
Sudhana, “You should realize that it was none other than the buddha 
Vairocana, who at that time was the king Encompassing Sound of the Proc- 
lamation of All Laws, and the queen Lotus Light, wife of the king Starlight 
and mother of the king Encompassing Sound of the Proclamation of All 
Laws, was none other than Queen Maya; Maya was the queen Lotus Light at 
that time, by whom the spontaneously born child was carried at the hip. And 



Entry into the Realm oj Reality 


1363 


the king father, the elder king Starlight, was none other than King 
Shuddhodana. And you may think the girl Jewel Light of that time was 
someone else, but you should realize that she was none other than I — I 
myself was that girl Jewel Light in that time. As for the people of that time 
who were taken care of by the king Encompassing Sound of the Proclama- 
tion of All Laws by means of generosity, kindness, charitable works, and 
sympathy, you might think they were other people, but you should not see it 
that way — they are now the enlightening beings gathered here in the audi- 
ence of the Buddha, standing on the ground of enlightening beings, 
irreversibly determined to reach supreme perfect enlightenment, some in 
the first stage, some in the second, some in the third, some in the fourth, 
some in the fifth, some in the sixth, some in the seventh, some in the eighth, 
some in the ninth, some in the tenth stage, who have attained by various dif- 
ferent vows, various approaches to omniscience, various preparations, 
various accomplishments, various ways of emancipation, various purifica- 
tions of manifestations of the path, various mystic powers, and various 
manifestations of the path, and, by various states of liberation, abide in vari- 
ous spiritual abodes in this assembly.” 

Then the night goddess spoke these verses to Sudhana, further revealing 
the enlightening liberation of manifestation of satisfaction by treasure pro- 
duced from great joy: 


Broad is my vision, with which I observe everywhere, vast oceans 

Of lands of many kings, and oceans of beings in a whirl. 

In all lands buddhas sit at enlightenment trees, dispassionate. 

Pervading everywhere by mystic powers and always teaching and 
guiding beings. 

My hearing is perfectly clear, and I hear all sounds thereby; 

I hear all the teachings of the buddhas and am extremely joyful. 

My knowledge, nondualistic, unhindered, penetrates the spheres of 
others’ minds; 

The vast ocean of minds of the world I comprehend in an instant. 

I remember the past by the power of recollection and concentration, 

Know oceans of eons, the many hundreds of oceans of lives of myself 
and others. 

I know in an instant as many eons as atoms in an ocean of lands, 

The beings transmigrating, the buddhas and their projections. 

I also remember the initial vow of the buddhas, and those who attained. 

Having accomplished their practice, by many means appropriate to 
their undertaking. 



1364 


The Flower Ornament Scripture 


The attainments to the stage of coronation of the oceans of lofty 
virtue. 

And their many ways of awakening, I comprehend in an instant. 

I know the methods by which they taught in the world, their measure- 
less virtues 

In nirvana, and how long their teachings remained. 


The pure principles of their myriad vehicles and extensive guidance 
of beings 

Shown in the world, I know in particular, in countless various ways. 


This way of liberation, witnessing the wealth of satisfaction produced 
from the treasury of joy, 

I have cultivated over many hundreds of eons, and you too should 
enter this way. 


I know only this enlightening liberation of manifestation of satisfaction 
by treasure produced from great joy. How can I know the practice or tell of 
the virtues of the enlightening beings in the presence of all buddhas who 
have plunged into the ocean of commitment to omniscience, who have ful- 
filled the vow to accomplish the myriad past vows of all buddhas, who have 
the mighty knowledge to enter all stages of enlightening upon entering one 
stage of enlightening, who have purified the practice of the vow to compre- 
hend all practices of enlightening beings in one practice, who are masters of 
the state of comprehension of the whole ocean of all enlightening libera- 
tions in each enlightening liberation? 

“In this same enlightenment site there is a night goddess named 
Sarvajagadrakshapranidhanaviryaprabha, in the presence of the Buddha; go 
ask her how an enlightening being is to develop sentient beings to supreme 
perfect enlightenment, purify all buddha-lands, serve all buddhas, and prac- 
tice all buddhas’ teachings.” 

Then Sudhana paid his respects to the night goddess Sarvavrikshapra- 
phullanasukhasamvasa and went on. 


Sarvajagadrakshapranidhanaviryaprabha 

Then Sudhana went to the night goddess Sarvajagadraksha- 
pranidhanaviryaprabha and saw her sitting, in that same assembly, on a seat 
of jewels reflecting the abodes of all beings; her body was covered with a net 
of jewels reflecting the principles of the cosmos. Her body showed reflec- 
tions of all moons, suns, stars, and planets; she appeared to sentient beings 
according to their mentalities, she manifested her own body in forms like 
those of all beings; her body manifested infinitely various appearances; her 
body manifested the principles of the states of all modes of bearing; her body 
appeared to be present everywhere; her body appeared to sentient beings 



Entry into the Realm of Reality 


1365 


everywhere to mature them; her body appeared to all beings, pervading 
everywhere with various projections proclaiming the truth; her body 
descended from the sky to meet the needs of beings at all times; her body was 
bowing at the feet of all buddhas; her body was leading all sentient beings in 
accumulating roots of goodness; her body was facing all buddhas, receiving 
their teachings and remembering them, heedfully minding and retaining 
them in fulfillment of her vows; herbody was filling all directions with infi- 
nite various manifestations; her body was radiating the light of the lamp of 
truth dispelling darkness for all beings; herbody showed the embodiment of 
pure knowledge of the illusoriness of things; her body showed the embodi- 
ment of spirituality free from ignorance and passion; her body was born of 
the magical nature of reality; her mind was aware of the nature of reality; she 
was illumined with the light of impartial knowledge; her mind and body 
were ultimately free from irritation and inflammation; she had come from 
the indestructible realm of the body of reality; her body was a pure embodi- 
ment of the nature of things, inherently undefiled, naturally unafflicted, 
empowered by the realization of Thusness, not fixed or dependent. 
Sudhana, seeing her, bowed his head; remembering as many ways of seeing 
her as atoms in a buddha-land, he prostrated himself on the ground for a 
long time. 

Finally rising from the ground, in a reverential attitude Sudhana gazed at 
the body of the night goddess, and as he did so he attained ten purities of 
thought, whereby he gained communality with all spiritual friends. What 
were those ten? He thought of spiritual friends as his own mind, to associate 
with them in all situations in the effort to attain omniscience. He thought of 
them as the pure essence of the development of his own actions, to accom- 
plish the attainment of extensive roots of goodness to please spiritual 
friends. He thought of them as adorning the practice of enlightening 
beings, to associate with them in carrying out adornment by all spiritual 
vows. He thought of them as bringing him to all aspects of buddhahood, to 
practice the paths taught by all spiritual friends. He thought of them as the 
state of comfort, to manifest the abode of the supreme state of the realm of 
all buddhas. He thought of them as the one way of emancipation, to purify 
the practice of the commitment of emancipation by the vehicle of universal 
good. He thought of them as oceans of virtues of omniscience, to increase 
the production of all good qualities. He thought of them as fulfilling, 
increasing, and preserving all consummate good, to increase the force of 
energetic effort for total knowledge of complete enlightenment. He 
thought of them as fulfilling all roots of goodness, to fulfill the aspirations 
of all beings. He thought of spiritual friends as fulfillers of all aims, to estab- 
lish the mastery of all acts of enlightening beings. He attained these ten 
purities of thought, whereby he attained communality with the night god- 
dess and enlightening beings as numerous as atoms in a buddha-land. 

That is, he attained communality of recollection, in remembering all 
buddhas of all times and places; communality of intellect, in unconfused 
ascertainment of the principles of the ocean of all truths; communality of 



1366 


The Flower Ornament Scripture 


course, in familiarity with the principles of clear distinction following the 
courses of the teachings of all buddhas; communality of enlightenment, so 
as to realize the ocean of all principles of all times by spacelike awareness; 
communality of purity of faculties, so as to realize the knowledge of the 
ocean of faculties of all enlightening beings; communality of mental purity, 
so as to accomplish the path of adornment achieving the virtues of the path 
of enlightening beings adorned by the protection and care of living beings 
in all ways; communality of sphere, so as to attain the scope of the sphere of 
knowledge of those who have arrived at Thusness; communality of follow- 
ing principles, so as to gain the light of the path of entry into the ocean of 
principles of complete omniscience; communality of comprehension of 
meaning, so as to attain comprehension of knowledge of the nature of all 
things; communality of spiritual abode, soasto shatterthe mountains of all 
obstructions; communality of purity of the physical body, so as to attain 
physical purity resplendent with the marks and embellishments of great- 
ness, appearing to sentient beings variously according to their dispositions; 
communality of power, so as to increase focus on omniscience in which all 
powers of enlightening beings are consummated; communality in expertise 
in all spiritual methods, so as to make the mind clear as space; communality 
of energy, so as to be capable of tireless perseverance in enlightening prac- 
tices through all ages; communality of eloquence, so as to illumine 
unobstructed knowledge of all things; communality of insuperability, so as 
to purify the body beyond all worldlings; communality of noble-minded, 
nondepressive, intrepid speech, for purity of good relations with all groups; 
communality of voice, for enunciation of all truths; communality of purity 
of articulation, in respect to the myriad principles of conventions of expres- 
sion of the languages of all beings; communality of purity of virtue, in 
respect to purities of accomplishment of virtues taught by the buddhas; 
communality of harmonizing with the tradition of principles and actions of 
buddhas, for purity of consequences of blameless action; communality of 
devotion to truth, so as to turn the wheels of teaching of all buddhas who 
appear in the world; communality of religious practice, so as to dwell in the 
knowledge of the realm of all buddhas; communality of great kindness, so as 
to pervade the ocean of all beings in every moment with the various aspects 
of kindness; communality of entry into the ocean of great compassion, so as 
to rain teachings for the salvation of all beings; communality of physical 
action, for equality in application of means to perfect all beings; communal- 
ity of purity in verbal action, in respect to seeking modes of expression of all 
truths; communality of mental action, for production of focus on omnis- 
cience in the minds of all beings; communality of adornment of all kinds, to 
approach all buddhas in all buddha-lands; communality of visitation of all 
buddhas appearing in the world; communality of seeking the teachings of 
all buddhas; communality of service, to serve all buddhas at all times; com- 
munality of leading beings to full development, in all realms of beings; 
communality of attainment of illumination of all methods of teaching sen- 
tient beings; communality of attainment of concentration, in all methods of 



Entry into the Realm of Reality 


1367 


concentration; communality of universal pervasion, so as to pervade all 
buddha-lands with projections of practices of enlightening beings; commu- 
nality of states of enlightening beings, in the oceans of means of miracles of 
all enlightening beings; communality of associates, associating with all 
enlightening beings in practice; communality of entry, entering the most 
suitable aspects of all worlds; communality of mental distinction of the 
extent of all buddha-lands; communality of differences in approach, accord- 
ing to differences in entering the ocean of all buddha-lands; communality of 
thorough penetration of the entire range of reason, in representations of 
endless knowledge of differentiations of all buddha-lands; communality of 
emergence in all buddha-lands; communality of nonregression, never to 
regress in penetrating and comprehending all realms; communality of dis- 
pelling darkness, so as to illumine the sphere of knowledge of all buddhas 
awakening at the site of enlightenment; communality of arrival in the 
oceans of audiences of all buddhas; communality of pervasion of the net- 
work of all buddha-lands, in efforts to serve the buddhas in untold 
buddha-lands; communality of direct knowledge of the connections of all 
principles of the Teachings; communality of application, in undertaking all 
the principles of the Teaching in order; communality of seeking, to purify 
intensive seeking for truth; communality of purity, in accumulating the 
adornments of enlightened virtues of physical, verbal, and mental action; 
communality of goodness of mind, to purify the sphere of knowledge of all 
things and the sphere of mind without evil thoughts; communality of vigor, 
in efforts to fulfill the undertaking of collection of all roots of goodness; 
communality of arrays of practices, in accomplishments of all enlightening 
practices; communality of unhindered state, in understanding the character- 
istics of all things; communality of skill in means, in mystical displays of the 
knowledge of each spiritual state; communality of purification of senses, in 
assumptions of suitable appearances according to the mentalities of sentient 
beings; communality of attainment of the concentration methods of 
enlightening beings, in cultivation of all enlightening teachings; commu- 
nality of base, in the abodes of all buddhas; communality of accession to the 
stages of enlightenment, in attainments of all stages of buddhas and enlight- 
ening beings; communality of standpoint, in all states of enlightening 
beings; communality of instruction, in receiving the instructions of all bud- 
dhas; communality of concentration, entering the ocean of all concentra- 
tions at once; communality of differentiation of concentrations, in the 
context of various buddha-works; communality of mindfulness, of all points 
to remember; communality of conduct of enlightening beings, continuing 
to perform the tasks of enlightening beings through all times; communality 
of pure faith, to expand the ocean of energy of joy of devotion to infinite 
enlightened knowledge; communality of destruction of all obstructions to 
enlightenment; communality of nonregressing knowledge, to produce end- 
less stores of enlightened knowledge; communality of emergence at 
appropriate times to guide all sentient beings to full development; commu- 
nality of abode on the ways to omniscience; communality of sphere, 



1368 


The Flower Ornament Scripture 


entering the sphere of the majesty of the design of the cosmos; communality 
of independence, so as to be mentally free of all dependence; communality 
of teaching of all truths, realizing knowledge of the equality of all things; 
communality of exertion, so as to embody the power of all buddhas; com- 
munality of higher knowledge of means of accomplishing communication 
with all beings; communality of attainment of uncontrived mystic powers, 
entering the oceans of lands in all directions; communality of the stage of 
mental command, so as to gain the illumination of the ocean of all concen- 
tration spells; communality of penetration of the secrets of all the buddhas’ 
teachings in the doctrines of all the scriptures; communality of entry into 
profundity, in realizations of the principle of all things being like space; 
communality of range, coursing through all worlds; communality of splen- 
dor, appearing to beings according to their mentalities; communality of 
shaking, showing beings changes in the basis of the world; communality of 
fruitful action, edifying all who see, hear, or remember them; communality 
of emancipation, so as to awaken to the knowledge of the ten powers, to ful- 
fill all vows. 

Thus did Sudhana, by attainment of ten purities of thought while gazing 
at the night goddess, gain communality with the night goddess in as many 
such ways as atoms in a buddha-land. Then, having seen the night goddess in 
as many ways as atoms in a buddha-land, having attained an infinite variety 
of purity of perception of spiritual friends and entered into as many aspects 
of communality with them as atoms in a buddha-land, Sudhana bared one 
shoulder, bowed to the goddess, and spoke these verses: 


As the power in my own mind, my will 
For enlightenment is firm and unbending; 

As in your mind, O goddess, so in mine 
This determination now spontaneously arises. 

All evils are cleared away, 

And resplendent good is developed: 

From witnessing your beauty 
Endless goodness is born in me. 

My mind is adorned with myriad virtues. 
Each to the benefit of living beings; 

Adorned thereby, I carry on practice 
In all lands for all time. 

You have taught me the consummation 
Of all the teachings to aid me: 

For my benefit, thinking to assist me, 

You present supreme spiritual instruction. 


You have blocked the path to woe and calamity 



Entry into the Realm oj Reality 


1369 


And shown the way to felicity; 

You have also shown the way to omniscience. 

Followed by all enlightened ones. 

I think of you as a vehicle 
Of emancipation, incomparable, rare; 

Like space, undefiled, infinite. 

Pure is the door to omniscience. 

I think of you as a pure. 

Immeasurable mine of omniscience; 

Oceans of virtues, vast as the sky, 

Arise in my mind every moment. 

Guide me by the transcendent ways 

And nourish me with inconceivable virtues; 

Fully developed by pure virtues, before long 
I will gain the turban of omniscience. 

I always think of spiritual friends 
As fulfillers of the path of omniscience; 

Therefore I think by serving them all. 

Good can be quickly developed. 

All advantages come from that. 

And achievement of good qualities; 

Having honored this infinite group, 

I will tell the world of the path of all knowledge. 

You arc my mentor, of measureless virtue. 

My guide on the way of omniscience; 

Even in countless millions of eons 
I could never thank you enough, O sage. 

Having spoken these verses, Sudhana said to the night goddess, “You 
have shown me the sphere of this inconceivable enlightening libera- 
tion; tell me, what is this liberation called? How long ago did you set out 
for supreme perfect enlightenment? When will you realize supreme 
perfect enlightenment?” 

The goddess replied, “This liberation is called ‘made of roots of goodness 
fostering the development of all beings.’ Imbued with this liberation, realiz- 
ing the equality of the essence of all things, comprehending the nature of all 
things, going to reluge in the independent state, passing away from all 
worlds, comprehending the differentiations in forms of things yet realizing 
the nature of things is without difference, without variation or distinction in 
appearance, not blue, yellow, red, or white, I manifest different bodies, of 



1370 


The Flower Ornament Scripture 


many appearances — of varying appearance, of nonvarying, undifferentiated 
appearance, neither colored nor colorless, of many appearances, infinite 
appearances, pure appearance, appearing to emanate all sorts of supernal 
manifestations, appearing to be visible everywhere, appearing to be the same 
as all beings, transcendent appearance manifest to all beings, appearance of 
light reflected everywhere, nonoffensive appearance, appearance beautified 
with the marks and embellishments of greatness, appearance resplendent 
with impeccable behavior, appearance manifesting the exertion of great 
power, appearance of unapproachable profundity, appearance unsurpassed in 
all worlds, appearance varying from momentto moment, appearance mani- 
festing multitudes of different forms, appearance of various physical forms, 
appearance manifesting infinite miraculous displays, appearance as an elo- 
quent speaker, appearance of all beautiful forms, appearance adapted to 
development of all beings, appearance of consummate good manifest to 
those who are teachable according to their mentalities, appearance reflected 
everywhere without obstruction, pure, untainted, serene, radiant appear- 
ance, healthy, beautiful appearance of an indestructible body, appearance of 
cultivation of inconceivable spiritual methods, superlative appearance over- 
whelming all, appearance without darkness or obscurity, appearance 
dispelling all darkness, appearance imbued with all good qualities, appear- 
ance of an ocean of virtues of a great soul, appearance attained by honoring 
the worthy in the past, appearance of supreme vastness of a mind clear as the 
sky, appearance revealing an ocean of indestructible, inexhaustible virtues, 
appearance free from all worldly attachments, appearance freely pervading 
everywhere, appearance instantly manifesting a multitude of different 
appearances in untold myriads of realms, appearance increasing floods of 
great joy in all sentient beings, appearance to protect all beings, appearance 
emanating multitudes of manifestations of all virtues of buddhahood from 
every pore, appearance purifying the wills and aspirations of all sentient 
beings, appearance showing determination of the meanings of all spiritual 
teachings, appearance radiating a network of varicolored lights, appearance 
of pure light as vast as the sky, appearance contained in the light of the 
untainted essence of pure jewels, appearance reflecting the undefiled real 
nature of things, incomparable appearance, appearance reflecting the vari- 
ety of the ocean of means of liberation, appearance of ubiquitous light, 
appearance manifest to the world according to the time without fragmenta- 
tion, appearance originating in the realm of tranquillity and restraint, 
appearance quelling all aff lictions, appearance revealing a field of blessing 
for all sentient beings, appearance producing calm by all means, appearance 
fruitfully manifest throughout the world, appearance revealing the exertion 
of great knowledge, appearance of an unobstructed all-pervasive body, 
appearance of a universally supreme body manifest in ways beneficial to all 
beings, appearance embodying an ocean of great love, appearance embody- 
ing a mountain of great virtue, appearance reflected in all states of being 
while independent of all worlds, appearance purifying the power of great 
knowledge, appearance coexisting with the memory of all worlds and 



Entry into the Realm of Reality 


1371 


beings, appearance of light of all jewels, appearance showing the matrix of 
the source of light, appearance corresponding to the faith of all beings, 
appearance actualizing expression of all knowledge, appearance with laugh- 
ing eyes cheering the world, appearance of light of the finest arrays of all 
jewels, appearance without grasping yet not turning away from sentient 
beings, unfixed, uninvolved appearance, appearance manifesting mystical 
powers, appearance showing all kinds of miracles, appearance of revealing 
the roots of goodness of the enlightened, impeccable appearance arising 
from the ocean of principles of all realms of reality, appearance as reflections 
going to the assemblies of all buddhas, appearance perfecting all kinds of 
forms, appearance resulting from good action, appearance adapted to guide 
those to be taught, appearance that all beings never tire of seeing, appearance 
radiating multicolored lights, appearance showing the ocean of forms of 
past, present, and future, appearance radiating lights of all colors, inexpressi- 
ble appearance, appearance showing a variety of meanings in halos of light, 
appearance transcending all worlds, appearance manifesting as many suns as 
atoms in untold buddha-lands in each pore, appearance magically producing 
multitudes of forms like the clear moon, appearance emanating multitudes 
of mountains of flowers of infinite colors, appearance emanating garlands of 
all kinds of adornments, appearance manifesting multitudes of lotuses of all 
jewels, appearance tilling all universes with clouds of incense of all fra- 
grances; in each moment of consciousness producing clouds of treasuries of 
all kinds of fragrant powders and pervading all universes in the ten direc- 
tions, I show all this to sentient beings who can be guided by seeing, those 
who can be guided by hearing, those who can be guided by remembering, 
those who can be guided by production of emanations of teaching cycles, 
those who can be guided when the time is ripe, those who can be guided by 
seeing physical bodies, those who can be guided by service, those who can be 
guided by comprehension, those who can be guided by manifestation of var- 
ious miraculous effects, those who can be guided by manifestation of 
inconceivable miraculous effects, by mastery of minds, by mastery of tim- 
ing, by mastery of prevention of evil deeds, by mastery of promotion of 
good deeds, by mastery of accomplishment of past great vows, by mastery of 
momentum toward omniscience, by mastery of the means of attainment of 
the immense miracles of the liberations of enlightening beings, by mastery 
of the source of power of great compassion accomplishing the salvation of 
all beings, by mastery of the will producing purity of the ocean of great love, 
empowered by the enlightened. 

“Thus, based on this enlightening liberation, fostering roots of goodness 
according to sentient beings’ mentalities for their development, realizing 
the undifferentiated essence of reality, manifesting an infinite variety of 
physical forms, projecting visions of an infinite variety of multitudes of 
appearances from each body representing practices, radiating an infinite 
variety of multitudes of light beams from each appearance of action, show- 
ing reflections of buddha-lands, showing infinite buddhas emerging from 
each beam of light in each buddha-land, showing the infinite variety of pro- 



1372 


The Flower Ornament Scripture 


jections of each buddha, I vivify past roots of goodness, develop new roots of 
goodness, increase existing roots of goodness, and enhance developed roots 
of goodness; and in each mental moment I establish infinite beings in the 
stage of nonregression, where they will not retreat, advancing toward 
supreme perfect enlightenment. 

“Also, you ask how long ago I set out for supreme perfect enlightenment, 
and how many cons I have been carrying out enlightening practice. I will 
tell you this, too, by the power of Buddha. 

“The sphere of knowledge of enlightening beings is not in the realm of 
thought, conception, or imagination. It cannot be known in terms of length 
or brevity of life, or in terms of defilement or purity of ages, or in terms of 
brevity or length of ages, or in terms of multitude or variety of ages, or in 
terms of variation or differentiation of ages. Why? Because the sphere of 
knowledge of enlightening beings is utterly pure in its essential nature, it is 
outside the net of all conceptions, it is beyond the mountains of all obstruc- 
tions. It appears in the mind and sheds light on beings who can be guided, 
according to their mentalities, when the time is ripe for their development. 

“It is like the sun: there is no reckoning of day and night on the sun, but 
when the sun has gone down that is known as the night, and when it has 
come up that is known as the day. In the same way, in the nonconceptual 
sphere of knowledge of enlightening beings there are no thoughts or con- 
ceptions of imaginations, or notions of cycle or duration or time frames: but 
when the will of enlightening beings arises, then by the light of the sphere 
of nonconceptual knowledge, and by mastery of timing in development of 
all sentient beings, conceptual calculations of ages, duration, and cycles are 
distinguished; in the sphere of nonconceptual knowledge, conceptual calcu- 
lations of passage of time in past and future ages are distinguished. 

“It is like the orb of the sun in the sky: it is perceived reflected in all jewel 
mountains, in all jewel trees, in all jewels, in all jewel treasuries, in all oceans, 
in all springs and streams, in all vessels of clear water, and in the minds of all 
beings; it appears to all beings, and is seen reflected in each particle of all the 
jewels — the sun does not originate in the jewel mountains, does not enter 
the jewel trees or particles, is not in the crystals, does not come to the jewel 
treasuries, docs not enter the oceans, does not enter any bodies of water — yet 
it is seen within them all. In the same way a great enlightening being, leav- 
ing the ocean of existence, risen into the sky of the reality realm of the 
enlightened, dwelling in the realm of the sky of the essence of things, abid- 
ing in the sky of peace, is seen in all realms of existence in forms similar to all 
sentient beings, for the development and civilization of sentient beings: yet 
the enlightening being is not stained by the ills of the mundane whirl, is not 
burnt by the suffering of death and birth, does not live by concepts and 
imaginations, and has no notion of length or brevity of the age. Why? The 
enlightening being is ultimately beyond all errors of mistaken conceptions, 
thoughts, and views, sees with accurate knowledge of all worlds as dream- 
like, realizes all worlds are like magic, has attained knowledge of the realm 
devoid of beings, sees things as they arc, and yet by control of great vows of 



Entry into the Realm of Reality 1373 

the sphere of vast compassion appears to all sentient beings to guide them 
to perfection. 

“Just as a boatman is always at work on the rivers to ferry people over, 
never ceasing, all his life never dwelling on the near shore or on the farther 
shore, and not remaining in midstream either, in the same way the enlight- 
ening being undertakes to save sentient beings from the current of the 
mundane whirl by the power of the boat of the transcendent ways; the 
enlightening being does not fear the nearshore, does not think of the farther 
shore as safety, and yet is always engaged in ferrying sentient beings over. 
Though the enlightening being enters the variety of ages by persisting in 
enlightening practice through all ages, beyond measure, yet the enlighten- 
ing being does not carry on enlightening practice within notions of passage 
and length of ages. 

“Just as space, extensive as the cosmos, is without discrimination whether 
worlds become, decay, or disappear, is by nature pure, undefiled, neither 
turning back nor tiring, not long or short, eternally supporting all lands, in 
the same way the space of the will and knowledge of the enlightening being, 
with the whirlwind of great vows, never tires in keeping sentient beings 
from falling into all states of misery, has no fear in leading them to the paths 
of felicity, is not exhausted in setting them on the ways to omniscience, does 
not follow afflictions, and is not stained by the ills of the mundane whirl. 

“Just as a magically produced man has all his limbs and body parts but 
lacks ten physical elements — inhalation and exhalation, coolness and 
warmth, hunger and thirst, joy and sorrow, the pains of birth, old age, sick- 
ness, and death — in the same way, in the enlightening being whose form is 
born of the magic of knowledge, whose body is one with the cosmos, who 
appears in all states of existence to perfect sentient beings, who lives through 
all ages, ten things are not to be found: desire for the mundane world, rejec- 
tion of life in the mundane, currying of enjoyment of objects, malevolence, 
desire for enjoyment, the burning of afflictions, experiences of painful feel- 
ings, fear of difficult situations, desire for existence, and attachment. 

“I will tell you more, by the power of Buddha, to increase the power of 
vows of enlightening beings of the future. 

“In the very remote past there was a world called Jewel Light. In that 
world was an age called Beautiful Light. In that age ten thousand buddhas 
appeared. The first of those buddhas was one called King Illumining Space 
with the Voice of Truth, who was one of those who has arrived atThusness, 
perfectly enlightened, consummate in knowledge and action, arrived at 
felicity, supreme knower of the world, tamer of humans, teacher of humans 
and gods, a blessed buddha. 

“That buddha appeared not far from a capital city called Array of 
Delights, in the middle of the four continents of the world. East of that city 
was a forest called Beautiful Light, in which there was an enlightenment site 
called Cloud of Jewel Flowers. At that site a lion throne in the calyx of a 
lotus of radiant jewels appeared, and this is where that buddha realized 
supreme perfect enlightenment. 



1 374 


The Flower Ornament Scripture 


“At that time the human life span was ten thousand years. Now, there 
being many who were set in evil ways — killing, stealing, raping, lying, foul 
and harsh in speaking, divisive, covetous, malicious, and deluded — the bud- 
dha sat at the site of enlightenment for a full thousand years and taught 
enlightening beings, world leaders, and people who had served past bud- 
dhas, in order to mature people’s existing roots of good. 

“At that time there was a king called Victorious Light in that capital city 
Array of Delights. He had thrown many hundreds of thousands of criminals 
and evildoers into prison to discipline them — thieves, killers, rapists, liars, 
abusive and violent people, troublemakers, greedy people, malicious people, 
people obsessed with aberrant ideas, people addicted to unlawful pleasures, 
people overcome by desire for ill-gotten gains, people involved in false cults, 
evildoers, people who had committed violence, people who had done no 
good, people who had neglected to come to the aid of those in danger and 
fear, people without respect for their parents or for mendicants, priests, and 
holy people. 

“The king had a son named Conqueror, who had twenty-eight of the 
marks of a great man, and lived in the palace surrounded by many graceful 
women. He heard the frightful cries of those who were bound up in prison; 
agitated and upset by these cries, moved with compassion, he left the palace 
and went into the prison, where he saw those people cast into the dungeons, 
bound by all sorts of fetters and shackles, chained together and thrown into 
the darkness, shrouded in smoke, exposed to unhealthy drafts, emaciated, 
hungry and thirsty, naked and homeless, filthy and unkempt, being sub- 
jected to various tortures, screaming in pain. 

“Seeing the prisoners, the prince was inspired with great compassion and 
an unprecedented determination to help others. He comforted the prison- 
ers, intending to deliver them from their bonds. Giving them assurance, he 
went to the king and said, ‘Know, O king, that I have given assurance to the 
people in prison. Please set them free.’ 

“The king called his five hundred ministers together and asked them 
what they thought about this. They said, ‘These people are plunderers of the 
royal treasuries, attackers of the king, arrested entering the royal palace; they 
should be executed. Furthermore, anyone who wants to save them is also 
guilty of crime against the king.’ 

“The prince, overwhelmed with great compassion, said to those minis- 
ters, ‘Let it be as you say. Just release these convicts — I can endure all pains 
for their sake. Whatever you would do to them, do to me. To free them from 
bondage I will undergo all kinds of torture and give up my body and life. 
Why? If I cannot liberate these people from bondage, how can I liberate 
those who are bound to the world, who are tied up by the ropes of craving, 
who are in the abyss of ignorance, who are cast into the darkness of delusion, 
who suffer the pains of poverty, who have fallen into the depths of evil ways, 
who act senselessly, whose minds arc confused, who see no way to emanci- 
pation, who are without illumination, who are attached to the world, who 
lack virtue and knowledge, who have lost their faculties of knowledge. 



Entry into the Realm of Reality 


1375 


whose minds are tainted with various afflictions, who arc flung in the mud 
of suffering, who are under the control of demons, who arc tormented by 
birth, old age, death, grief, lamentation, misery, depression, and sorrow?’ 

“Then the prince released all those prisoners from their bonds, by giving 
up himself, his whole retinue, and all his wealth. Freeing them, he removed 
all that was torturing them once and for all. At that point the five hundred 
ministers, up in arms, went to the king and said, ‘Know that the law of the 
king has been broken by the will of the prince, and all of our lives are uncer- 
tain. If you do not punish the prince, your own life will not last long.’ 

“The king, enraged, set out to kill his son and those convicts as well. The 
queen, hearing of this, was very upset: her hair undone, her jewelry and 
makeup removed, she went to the king with a thousand of her ladies, beat- 
ing her breast and throwing dust on her head, weeping and wailing; she 
said to him, ‘Let the prince go free, let him live.’ The king turned to the 
prince and said, ‘Give up on these criminals. If you do not, you will die for 
their sake.’ 

“The prince, facing death, was not fazed, being focused on omniscience, 
dedicated to the welfare of others, guided by great compassion. The queen, 
his mother, asked the king to allow a fortnight for observation: ‘Let the 
prince give people whatever they need for half a month; then do whatever 
you want with him.’ The king agreed to this. 

“North of the city there was a large park called Sunlight that had been 
made in the past as a sacrificial ground. The prince went there and gave to 
anyone who asked whatever they needed. Thus for half a month he freely 
gave away various goods — food, clothing, utensils, and so on — to whoever 
needed them. 

“Then, on the last day of the fortnight, the whole population gathered — 
the king, his ministers, his women, the grandees, the landlords, the 
townspeople, and all the religious impostors. Now the buddha-king Illu- 
mining Space with the Voice of Truth, realizing it was an opportune time to 
teach people, went to that sacrificial ground, respectfully surrounded by 
celestial and spiritual beings. The crowd of people, and the prince, saw the 
buddha coming from afar, serene, pleasant to see, senses calm, mind quiet, 
self-controlled, master of his faculties, tranquil as an elephant, clear as a pool 
of water, purified, undefiled, miraculously radiating light by the great 
power of a buddha, overpowering with the mastery of a buddha, shining 
with the magnificence of a buddha, adorned with the marks and 
embellishments of a buddha, pervading all worlds with the light of his aura, 
illuminating them with rays of light, emanating orbs of fragrant jewel fire 
from every pore, causing all worlds to quake with the quaking of a buddha- 
land, destroying all beings’ afflictions, coming forth as a buddha raining 
multitudes of all kinds of supernal manifestations, bearing himself as a bud- 
dha, increasing the flow of joy in all beings, conveying the power of the 
sight of a buddha. Seeing the buddha thus, everyone’s mind became clear 
and serene. 

“Then the prince and the people, going out to meet the buddha, their 



1376 


The Flower Ornament Scripture 


minds clear, prostrated themselves before the buddha, made offerings of 
many kinds, and said, ‘Welcome, welcome, Blessed One; the Buddha has 
turned his attention to us, the Buddha has bestowed his favor on us.’ Then 
the prince pointed out a seat of honor to the buddha and said, ‘Please sit 
down, O Blessed One — this seat has been prepared.’ Then, as the buddha 
approached, the gods of purity, by the power of the buddha, changed it into a 
calyx of a lotus of fragrant diamonds. The buddha sat on it, and enlightening 
beings sat on surrounding seats. As soon as they saw the buddha, everyone in 
the assembly was relieved of afflictions and obstruction and disturbance, and 
became fit vessels for the holy teachings. 

“Then the buddha, knowing that those people had become capable of 
receiving the Teaching, gave them a systematic talk. He expounded to 
them a scripture called Illumination of the Multitude oj Causes, including all 
elements of the Teaching, which he spoke in the languages of all people. 
At that, eighty million people in that crowd attained dispassionate, pure, 
objective vision of things. Many millions reached the stage beyond learn- 
ing. Ten thousand were led to the Great Vehicle, introduced to the way of 
fulfillment of the great vows of universally good enlightening action. 
Thus as the buddha turned the wheel of teaching by the great miraculous 
power of buddhas, as many beings as atoms in a hundred thousand buddha- 
lands in the ten directions came to the guidance of the Great Vehicle. An 
infinite variety of beings in the interrelated buddha-lands in the worlds of 
the ten directions put an end to evil. Countless beings were established in 
the way to paradise. And as for the prince, he attained this enlightening 
liberation made of roots of goodness fostering the perfection of all beings 
according to their mentalities. 

“Now then, you may think that the prince in that time, who gave up his 
body and life, his wealth and retinue, and all human pleasures, in order to 
liberate those people from bondage, was somebody else. Who was it who 
made that great sacrifice without reservations, who won the favor of the 
buddha of that time, who resolved to attain perfect enlightenment when he 
saw the buddha, who attained this enlightening liberation made of roots of 
goodness fostering the development of all beings according to their mentali- 
ties? It was none other than I myself who was that prince in that time. As 
that prince, overwhelmed by great compassion, set on the welfare of all 
beings, unattached to the things of the world, desiring only perfection, with 
no wish for glory, fame, or repute, not elevating myself, not degrading oth- 
ers, unattached to things, without any notion of existents, without desire for 
anything in the world, material or immaterial, indifferent to the pleasures of 
the world, attentive to the sphere of the enlightened, purely intent on 
enlightenment, having developed an indomitable will, benevolent toward 
all living beings, compassionately resolved to quell the suffering of all 
beings, intent on the power of the enlightened, purifying the path of 
enlightenment, preparing the paths of emancipation of the Great Vehicle, 
contemplating the path to omniscience, I did these difficult deeds. This is 
how long ago I attained this liberation. 



Entry into the Realm oj Reality 


13 77 


“And who do you think those five hundred ministers were, who unjustly 
incited the king to execute me? They were none other than five hundred 
people whom Devadatta incited to kill the Buddha. The Buddha subse- 
quently guided them and foretold their enlightenment, predicting that in 
the future, after as many eons as atoms in a polar mountain, in an age called 
Good Light, there would be five hundred buddhas, with buddha-lands of 
various qualities, born of various races, tribes, and families, showing various 
miracles at birth, undergoing various spiritual transmutations on leaving 
society, manifesting various lights at the tree of enlightenment, approach- 
ing the pinnacle of enlightenment in various ways, showing various ways of 
destroying demons, showing various miracles on attainment of enlighten- 
ment, articulating various terms for the principles of their teachings, 
expounding various scriptures, speaking various languages, surrounded by 
various audiences, emanating various auras of light, having various life 
spans, their teachings to remain for various lengths of time, their teachings 
variously circulating, and their names to be various, all embodiments of 
great compassion. The first buddha of the age to attain supreme enlighten- 
ment in the world Jewel Light would be one named Great Compassionate 
One, the second would be named Moon of Commitment to the Welfare of 
All Beings, the third would be Lion of Great Compassion, the fourth would 
be Desirous of the Welfare of All Beings, and the last one would be Supreme 
Healer. 

“Who do you think those criminals of that time were, doomed to die, 
whom I released from bondage by sacrificing my life? They were none other 
than the buddhas of the present age, Virtue, beginning with Krakucchanda, 
and countless millions of other enlightening beings who were inspired to 
seek enlightenment by seeing the buddha Resolution Born of the Glory of 
the Proclamation of Endless Power, and are now carrying out enlighten- 
ment practice throughout the universe, and are cultivating and extending 
this enlightening liberation born of roots of goodness aiding the develop- 
ment of all beings according to their mentalities. 

“Who do you think the Victorious Light of that time was? It was none 
other than the great debater Satyaka. And who do you think were the retinue 
and servants of the king, but the sixty thousand philosophers whom Satyaka 
brought to the buddha to debate and whom the buddha predicted would 
become enlightened and appear in the world as buddhas, with variously 
arrayed buddha-lands, in various ages, with various names. 

“To continue, the prince. Conqueror, given permission by his parents, 
after having released the prisoners, gave up his great wealth and family and 
went to the buddha. For five thousand years thereafter he cultivated spiritual 
practice, during which time he perfected ten thousand concentration meth- 
ods, attained ten thousand ways of mental command, entered into ten 
thousand channels of mystic knowledge, attained ten thousand great treas- 
uries of enlightening beings, produced ten thousand currents of momentum 
toward omniscience, purified ten thousand facets of tolerance, carried out 
ten thousand contemplations, developed ten thousand bodies of power of 



1378 


The Flower Ornament Scripture 


enlightening beings, entered ten thousand doors of knowledge of enlight- 
ening beings, produced ten thousand ways to transcendent wisdom, became 
aware of ten thousand channels of conscious vision of thousands of buddhas, 
and accomplished ten thousand vows of enlightening beings. With these 
realizations, in each mental moment he went to ten thousand buddha-lands 
in the ten directions, and in each moment of thought remembered ten thou- 
sand buddhas past and future in each world; and he perceived ten thousand 
multitudes of emanations of those buddhas radiating throughout the ten 
directions. In each moment of thought he saw all the beings in ten thousand 
buddha-lands, passing away and coming to life in various states, undevel- 
oped and developed, felicitous and miserable, of good and bad appearance, 
following their desires; and he understood the passing away and coming to 
life of those beings, as well as the revolving of their minds, the conduct of 
their minds, the continuity of their thoughts, the variety of their inclina- 
tions, the multitude of their faculties, the courses of their endeavors, their 
habits of action, and the proper timing to develop and guide them. 

“Subsequently the prince passed away from there and was reborn in the 
same city Array of Delights, in the same royal family, and attained sovereign 
rulership. As the king, following the demise of the buddha-king Illumining 
Space with the Voice of Truth, he propitiated a buddha named Glorious 
King Risen in the Sky of Truth. After that, at that same enlightenment site, 
having become a chief god, he propitiated a buddha named Sanctuary of 
Celestial Rulers. After that, in the same world, having become a celestial 
chief of the heaven of timely portion, he propitiated a buddha named Fiery 
Energy of the Radiant Mountain of Mental Command. After that, having 
become a celestial chief of the heaven of satisfaction in the same world, he 
propitiated a buddha named King Proclaiming the Light of the Wheel of 
the Teaching. Alter that, having become a celestial chief of the heaven of 
good emanation in the same world, he propitiated a buddha named King 
Like the Moon in the Sky. After that, having become a celestial chief of the 
heaven of command of others’ emanations in the same world, he propitiated 
a buddha named Paragon of I ndestructible Power. After that, having become 
a chief Brahma god in the same world, he propitiated a buddha called Sound 
of Projections of the Wheel of Teaching Reflected Everywhere. Beginning 
with these, ten thousand buddhas emerged in the age Beautiful Light in the 
world Jewel Light, all of whom were propitiated by the prince Conqueror. 

“Following that age Beautiful Light was an age called Subtle Light; in 
that age I was a king called Great Wisdom. As a king, I propitiated a buddha 
named Glorious Mountain of Marks of Greatness. Next, in the same age, as a 
householder I propitiated a Buddha named Restrained in Body and Mind. 
Next, in the same age, as a government minister, I propitiated a buddha 
named Undefilcd Child. Next, in the same age, as a titan chief, I propitiated 
a buddha named Holder of Energy. Next, in the same age, as a tree spirit, I 
propitiated a buddha named Polar Mountain of Marks of Greatness. Next, in 
the same age, as a caravan leader, I propitiated a buddha named Undefiled 
Arms. Next, in the same age, as a city spirit, I propitiated a buddha named 



Entry into the Realm of Reality 


1379 


Walking Boldly As a Lion. Next, in the same age, as a god of riches, I propi- 
tiated a buddha named Crown of the Lord of Gods. Next, in the same age, as 
a celestial musician, I propitiated a buddha named Spiritual Renown. Next, 
in the same age, as a goblin chief, I propitiated a buddha named Crown of 
Li g ht - 

“In this way, I propitiated sixty million buddhas in the age of subtle light, 
beginning with these ten. I honored and served those buddhas in various 
forms of existence, and as I went to each buddha I matured countless beings 
for supreme perfect enlightenment. And as I went to each buddha I attained 
various concentrations, various mental commands, various accomplish- 
ments, various types of specialized knowledge, various perspectives on 
truth, various operations oi knowledge, various perceptions of the totality of 
realms, various awarenesses of the totality of lands, various perceptions of 
the totality of visions of Buddha; all these I entered into, purified, enlarged, 
and devoted my attention to from start to finish. 

“And just as I propitiated the buddhas in the age of Subtle Light, so did I 
propitiate all the buddhas who arose in as many eons as atoms in all oceans of 
worlds and came from other worlds and taught, and I listened to their teach- 
ing and remembered it. I have retained all their teachings, and from all of 
those buddhas I got this enlightening liberation born of roots of goodness 
aiding the development of all beings according to their mentalities, by vari- 
ous means of attainment and by various ways of liberation.” 

Then the night goddess spoke these verses to Sudhana elucidating 
this liberation: 


This supreme liberation is inconceivable; 
Resolute, you ask me about it. 

Listen as I tell you all, 

By the power of the Buddha. 

Endless, vast, inconceivable eons ago, 

Countless worlds away. 

There was a pleasant world 
Called Jewel Light. 

There was an age called Beautiful Light 
In which numberless buddhas emerged; 

I propitiated those supreme sages 
As I cultivated this liberation. 

There was a great and glorious metropolis there 
Called Array of Delights 
In which there lived both 
Pure-minded people and evildoers. 

The king there was Victorious Light, 



1380 


The Flower Ornament Scripture 


Who ruled his people justly; 

His son was called Conqueror, 

A fine man with the marks of greatness. 

Thousands of offenders had been 
Condemned to death by the king; 

Seeing them, the prince was seized with compassion 
And asked the king to release them. 

Hearing this, the king called his ministers 
And told them all about it: 

They all said, bowing to the king, 

“He is out to destroy you.” 

Incited by the ministers, the king 
Hastened to kill the prince. 

Undismayed, indifferent to his own death. 

The prince did not abandon the convicts. 

Grieved to hear the prince was condemned, 

The queen and the palace ladies asked the king 
To free the prince for a fortnight 
To give all kinds of gifts to the people. 

Granted permission by the king, the prince 
Made gifts of all that was asked for. 

Day and night, for half a month. 

Giving charity to all who came. 

Whatever the needy required, 

That he gave them, prepared for death; 

The whole population oi the city came out, 
Lamenting the late oi the prince. 

Then the buddha at the enlightenment tree. 
Illumining Space with the Voice of Truth, 

Realizing people’s faculties were ripe. 

Went to that sacrificial ground out of compassion. 

Going there, the buddha 
Produced a miraculous display 
And expounded a scripture, 

The voice oi the Teaching as myriad lamps oi truth. 

Countless people were edified, 

And the buddha foretold their enlightenment; 



Entry into the Realm of Reality 


1381 


The prince Conqueror, enraptured. 

Set out for supreme enlightenment. 

The prince gave the buddha 
Many offerings and joyfully said, 

“May I become a guide, savior, refuge. 

And resort for the people of the land.” 

He left home to join the buddha, 

Seeking the path of perfect enlightenment; 

He spent hundreds of eons 

Thoroughly investigating the essence of things. 

Pitying all the helpless ones 
Fallen into the sea of suffering. 

Having cultivated the path of enlightenment, 
He attained this liberation. 

All the buddhas in that age 
He propitiated with pure faith; 

He made great offerings to them 
And kept their teachings in mind. 

After that, for eons numerous 
As atoms in oceans of lands. 

He propitiated and made offerings to 
All the buddhas that arose. 

I was the prince Conqueror, 

Who, seeing people imprisoned. 

Gave up my body to free them 
And thus attained this liberation. 

I cultivated it for eons as many 
As atoms in oceans of lands, 

Expanding it moment by moment 
Through endless incomparable means. 

From all the buddhas I saw 
I gained some realization 
And was shown this liberation 
By a succession of means. 

From them I learned the inconceivable 
Reality of liberation over countless eons, 
Imbibing all at once the multitude of teachings 



1382 


The l : lower Ornament Scripture 


Projected by the huddhas when established therein. 

Those established therein 
Go everywhere without attachment, 

Instantly comprehending the countless 
Names and groups of past, present, and future. 

They appear before all the multitudes 
Of huddhas of all times. 

Manifesting themselves in the presence 
Of those huddhas as reflected images. 

They go everywhere and appear 
Before all the huddhas, 

Showering all kinds of ornaments 
As offerings to the huddhas. 

Then they ask the myriads of huddhas 
Multitudes of questions 
And remember the infinite teachings 
Poured forth by the huddhas. 

They go to the circles of huddhas everywhere, 

As far as they can sec. 

Sitting on scats of many forms. 

Manifesting various miracles. 

With bodies of infinite appearances. 

They fill all realms, by the thousands; 

They show an endless, endless variety of forms. 

Ami all those forms in one. 

From each pore they emanate countless 
Multitudes of light rays 
And extinguish the fire of afflictions 
Of all beings by various means. 

In this state, emanating myriad projected bodies 
From each and every pore, 

They pervade all realms with them 

And guide beings with rain from the ocean of truth. 

This way of enlightenment, with inconceivable forms. 
Is the resort of all enlightening beings; 

Based on this they carry out practices 
In all lands for all time. 



Lntry into the Realm o\ Reality 


13X3 


Expounding the Teaching according to mentalities. 

They remove the web of views; 

Dwelling in ultimate felicity. 

They show people the stage of omniscience. 

With inconceivably many bodies of endless forms 
In all states of existence. 

They teach according to mentality. 

Their forms reflections of all beings. 

So many and infinitely more. 

As inconceivably many as atoms in all lands. 

Are the oceans of manifestations of the fearless ones 
When they have attained this peaceful liberation. 

The goddess continued, “I know only this enlightening liberation born of 
roots of goodness fostering the development of all beings according to their 
mentalities. How can i know the practice, or comprehend the oceans of vir- 
tues, or completely know the power of knowledge, or know the realm of 
thought, or understand the mastery of concentration, or recognize the mira- 
cle of liberation, of the enlightening beings who have transcended all 
worldly courses, who appear as reflections in all states of being, who are 
intent on shattering the mountains of barriers to omniscience, who know 
the nature and characteristics of all things, who are engaged in dispelling the 
darkness of all barriers caused by afflictions, who are skilled in carrying out a 
thorough investigation of all things, who actually realize the knowledge of 
selflessness, who ceaselessly develop and guide all sentient beings, who 
really know the principle of the nondual reality realm, whose intellects 
encompass the ocean of all manners of verbal expression? 

“In the Lumbini grove, here on Jambudvipa, there lives a goddess of the 
Lumbini grove named Sutcjomandalaratishri. Go ask her how enlightening 
beings are born in the family of buddhas, how they become light-makers for 
the world, and how they carry on the practice of enlightening beings forever 
without wearying.” 

Then Sudhana paid his respects to the night goddess Sarvajagadrak- 
shapranidhanaviryaprabha and left. 

Sutcjomandalaratishri 

Remembering the instruction of the night goddess Sarvajagadrak- 
shapranidhanaviryaprabha, cultivating and extending the enlightening 
liberation horn of roots of goodness fostering the development of all beings 
according to their mentalities, Sudhana made his way to the Lumbini grove. 
When lie got to the Lumbini grove lie circled it, looking for the goddess 
Sutcjomandalaratishri. Finally he saw her sitting on a jewel lotus calyx lion 
seat in a tower made of encircling branches of trees of all jewels in the 



13X4 


The h' lower Ornament Scripture 


Lumbini grove, surrounded by twenty million billion wood goddesses, 
teaching them, expounding to them a scripture called Exposition of the 
Ocean of Lives of All Enlightening Beings, born in the family of buddhas, 
increasing the flood of the ocean of virtues of enlightening beings. Seeing 
the goddess, Sudhana went up to her, paid bis respects, and said, “I have set 
my mind on supreme perfect enlightenment, but I do not know bow 
enlightening beings get to be born in the family of buddhas, or how, carry- 
ing out the practice of enlightening beings, they become light-makers for 
sentient beings.” 

The goddess replied, “There are ten kinds of birth by which enlightening 
beings become born in the family of buddhas. Enlightening beings who 
have accomplished these develop correctly by means of the skills of enlight- 
ening beings, without stopping, without becoming exhausted, without 
regressing, without giving up, without wearying, without becoming dis- 
couraged, without becoming confused, without tarrying, without becom- 
ing afraid, without waning away. They follow the way to omniscience and 
remember the principle of the realm of reality; they become ripe for the 
enlightenment of buddhas and broaden the determination for enlighten- 
ment. They grow by means of all the transcendent ways, they withdraw 
from all worldly ways, and progress into the stage of those who realize 
Tlmsness. They refine mystic knowledge, become aware of all principles of 
enlightenment, and accord with the realm of omniscience. What arc these 
ten kinds of birth of enlightening beings? The first is called the birth of 
enlightening beings as offspring of the undertaking of the vow to serve all 
buddhas. The second is the birth of enlightening beings as offspring of con- 
summation of all elements of the determination for enlightenment. The 
third is the birth of enlightening beings as offspring of meditation on the 
principles of the Teaching. The fourth is the birth of enlightening beings as 
offspring of purif ication of the intent in viewing past, present, and future. 
The fifth is the birth of enlightening beings as offspring of the I lglit of uni- 
versal awareness. The sixth is the birth as enlightening beings as offspring of 
the family of all buddhas. The seventh is the birth of enlightening beings as 
offspring of the array of lights of the manifestation of powers of buddhas. 
The eighth is the birth of enlightening beings as offspring of consummation 
of contemplation of the way to omniscience. The ninth is the birth of 
enlightening beings as offspring of manifestation of emanations throughout 
the cosmos. The tenth is the birth of enlightening beings as offspring of 
momentum going into the stage of the enlightened. 

“What is the first birth of enlightening beings, as offspring of the under- 
taking of the vow to serve all buddhas? Here the enlightening beings, 
honoring, respecting, serving, attending, and pleasing all buddhas just as 
when they first made offerings in service of a buddha, never tire of seeing 
the enlightened; their minds expanded by floods of joy from the buddhas 
they honor, they arc flooded with well-being by the sight of buddhas. Gam- 
ing virtue with unwavering faith, tireless, they ceaselessly work to bring 
offerings to all buddhas. This is enlightening beings’ first kind of birth, as 



Entry into the Realm of Reality 


1385 


offspring of the undertaking of the vow to serve all buddhas, which is con- 
ducive to the production and acquisition of roots of goodness in preparation 
for omniscience. 

“What is enlightening beings’ birth as offspring of consummation of all 
elements of the determination for enlightenment? Here enlightening 
beings arouse the will for supreme perfect enlightenment: that involves the 
will of great compassion to save all beings; the will to please all buddhas ulti- 
mately; the will to seek all ways of enlightenment, to be equanimous toward 
all things; the will for the greatest of undertakings, to head for omniscience; 
the will of great kindness, to treat all beings with care; the will not to aban- 
don any beings, to be firmly equipped for omniscience; the will to avoid 
deceit and falsehood, to attain the light of truthful knowledge; the will to 
act in accord with one’s speech, to carry out the path of enlightening beings; 
the will not to disappoint the buddhas, to keep the vows of all buddhas; the 
will for the great undertaking of omniscience, to ceaselessly guide and per- 
fect all beings that will ever be. When enlightening beings have fulfilled as 
many such elements of the determination for enlightenment as atoms in a 
buddha-land, then they arc born in the family of buddhas. 

“What is enlightening beings’ birth as offspring of meditation on the 
principles of the Teaching? Here the enlightening beings’ minds are turned 
to meditation according all the principles of the teaching, dedicated to ful- 
filling all aspects of the path of omniscience, intent on practicing 
impeccable actions, bent on purification of the ocean of all concentration 
methods of enlightening beings, determined to practice and perfect all qual- 
ities of enlightening beings, intent on accomplishing all elements of the 
path of enlightening beings, energetically striving for omniscience, like the 
fire that burns ceaselessly through an con of destruction, determined to 
accomplish the infinite variety of practices of enlightening beings aimed at 
guiding all sentient beings to perfection; in terms of all practical techniques 
and accomplishments of perfect qualities of enlightening beings they enter 
into the means of realization of all methods of cultivation and meditation. 

“What is enlightening beings’ birth as offspring of purification of the 
intent in viewing past, present, and future? Here enlightening beings 
become pure in the clement of intent; they come into the range of the 
enlightenment of buddhas; they enter the ocean of methods of enlightening 
beings; their minds are firm, governed by an intent as strong as steel; they arc 
aloof from all forms of existence; they are attentive to the accomplishments 
of miracles of all buddhas; they gain higher direction so as to increase the 
keenness of awakening faculties; they become noble-minded, so that their 
will becomes clear; they become unshakable, so that they develop their firm 
great vows; they are kept in mind by the buddhas, so that they break through 
all barriers; they become refuges relied upon by all sentient beings. 

“What is enlightening beings’ birth as offspring of the light of universal 
awareness? H ere the enlightening beings become fully engaged in the effort 
to guide all sentient beings to perfection. They become free from any notion 
of things, having let go and relinquished all. They become perfectly pure 



1386 


The Flower Ornament Scripture 


and self-controlled, dwelling in the sphere of those who arrive at Thusncss. 
They become tolerant, having attained the light of acceptance of all teach- 
ings of buddhas. They become greatly energetic, accomplishing right 
emancipation everywhere. They become released through meditation, hav- 
ing purified the sphere of knowledge of all-sided concentration. They 
become radiant with the energy of transcendent wisdom, having attained 
awareness of all truths. They become unimpeded in vision, perceiving the 
manifestations of the ocean of vision of buddhas. They manifest the total 
potential of the reality of all things, satisfying all beings. They become 
engrossed in the attainment of truth. 

“What is enlightening beings’ birth as offspring of the family of all bud- 
dhas? Here the enlightening beings arc born in the family of buddhas, born 
into the lineage of buddhas. They become accomplished in the methods of 
all buddha teaching and pure in the great vows of the buddhas of past, pres- 
ent, and future. Their roots of goodness become one with the roots of 
goodness of all buddhas, and they become one body with all buddhas. They 
go beyond the world by pure qualities. They come to abide in the state of a 
great being, in absorption in the sight of the power of buddhas. They carry 
out the means of purifying beings according to the time and arc tireless in 
answering questions about the ways of enlightenment. 

“What is enlightening beings’ birth as offspring of the array of lights of 
the manifestation of powers of buddhas? Here enlightening beings, within 
range of entry into the powers of buddhas, do not regress in their travels to 
buddha-lands, and do not backslide in their approach to the ocean of various 
virtues of enlightening beings. They are not frightened by the knowledge 
that all things are really illusory, and they know all worlds arc like dreams. 
They effect the magical manifestation of all forms, like reflections, and they 
attain mastery of the miraculous effects of mystic knowledge, like emana- 
tions. They show their faces like shadows or reflected images in all states of 
being. They know all buddhas’ teachings are like echoes, and they attain 
supreme perfection of explanation of the principles of the reality realm, 
teaching through the use of various meanings and methods. 

“What is enlightening beings’ birth as offspring of consummation of con- 
templation of the ways to omniscience? Here the enlightening beings, like 
children, become established in the state of enlightening beings, where they 
contemplate the way to omniscience. In each medium of the way of knowl- 
edge they will travel for measureless cons defining the infinite realm of 
enlightening beings, and they become masters of all concentrations of 
enlightening beings, attaining supreme perfection. In each and every 
moment of awareness they appear in the presence of the buddhas in untold 
buddha-lands in the ten directions. They attain holistic concentration on 
differentiated objects, and show mastery of distinct knowledge of insepara- 
ble things. They enter the realm of no object in boundless objects. They 
enter the stage of endless definition of minute objects, and they know the 
immeasurable nature of things as small or large. They realize all worlds are 



Entry into the Realm of Reality 


13X7 


equally definitions of consciousness, and they understand all objects and all 
modes of making them known, by means of meditation. 

“What is enlightening beings’ birth as offspring of manifestation of ema- 
nations throughout the universe? Here the enlightening beings set up 
variously arrayed buddha-lands everywhere in an instant of thought. They 
become perfectly expert in creating cmanational beings, skilled in produc- 
ing emanational buddhas, and expert in creating projections of the 
Teaching. Their sphere of action is the unobstructed cosmos of realities; 
they become able to produce manifestations of all kinds of bodies according 
to the mentalities of those they arc dealing with, and arrive at the skill to 
guide unthinkable numbers of sentient beings. They show enlightenment 
through various practices, arc skilled in accomplishing the unobstructed 
path of omniscience, and thereupon demonstrate the ability to turn the 
wheel of the Teaching. They become skilled in accomplishing an infinite 
variety of means of guiding sentient beings; they arc able to guide sentient 
beings with proper timing, and are always absorbed in the mother lode of 
illuminating knowledge. 

“What is enlightening beings’ birth as offspring of momentum going 
into the stage of the enlightened? Here enlightening beings are initiated 
into the realm of oneness of all buddhas of all times, and they enter into the 
perspective of continuity of all worlds. They know the continuous genera- 
tion of mind of all beings in their past and future goings and comings. They 
know the continuum of action and knowledge of all enlightening beings, 
they know the continuum of enlightenment of all past, future, and present 
buddhas, and they know the continuum of skill in use of all the teachings. 
They know the continuum of all past, future, and presentagesof formation 
and disintegration, as well as their names and features. They effect the 
knowledge underlying showing sentient beings the realm of awakening to 
the manifestation of enlightenment according to their development, at the 
appropriate times, and they show the continuity of the means of turning the 
wheel of teaching leading to realization of enlightenment applied by all 
buddhas who appear in the world, by skill in carrying out techniques of 
guiding endless numbers of beings. 

“These are enlightening beings’ ten births as enlightening beings, in 
which they are horn, come into existence, form and develop, arc fulfilled 
and completed; they magically produce offerings of adornments in a single 
array for awakening in all lands; they produce magical powers for endless 
eons to guide sentient beings ceaselessly; they awaken to the stream of the 
endless succession of teachings in the multifaceted succession of particulari- 
zations of the various objects of sense in the ocean of all actualities; they 
show the inconceivable majesty of buddhas throughout the space of the cos- 
mos; they show the operation of the Teaching in the context of the 
immeasurable oceans of varieties of actions of sentient beings, to develop 
and guide and care for them; they cause all worlds never to he deprived of the 
presence of a buddha; they convey the multitudes of all teachings, the purity 
of the ocean of their innumerable utterances, in all objects of sense; having 



1388 


The Flower Ornament Scripture 


reached the state of unobstructed infinitude, tiiey produce spheres of 
enlightening heings beautifully arrayed with all realities; they expound the 
infinitely various treasury of the Teaching, pursuant to infinite 
buddhahood, for the purpose of perfecting all heings, expounding it to all 
heings in accord with their mentalities.” 

Then Sutcjomandalaratishri, goddess of the Lumbini grove, looking over 
the ten directions by the empowerment of Buddha, spoke these verses to 
Sudhana, shedding light on the meaning of the ten kinds of birth ofcnlight- 
cning heings: 


Those who behold the buddhas 

With pure, untainted minds never weary: 

Undertaking endless offerings to all buddhas. 

They are established in the first birth, wise. 

Extending to all lands in all times, 

All things, and all buddhas. 

Minds equipped with the vow to liberate heings. 

This is called the second birth of the inconceivable. 

Those who tirelessly imbibe the Teaching, 

Contemplative and unattached, 

Equanimous in mind and body, pure as space, 

Attain the third peerless birth. 

Those who enter the ocean of great compassion 
With wills as firm as a diamond mountain, 

Plunging into the ocean of means of omniscience, 

Theirs is the fourth birth of the best of people. 

Those who carry out the oceans of pure transcendent ways, 
Suffusing all worlds with love. 

Developing heings by the lights of truth, 

Theirs is the fifth birth of great people. 

Knowing the nature of things, unhindered in mind, 

Born in the family of the peerless buddhas of all times, 
Those who enter the ocean of the reality realm 
Attain the sixth great birth of sages. 

Those whose spiritual body is pure and mind unattached. 
Who pervade all lands with their own bodies. 

And enter into all powers of buddhas, 

Attain the seventh inconceivable birth of the enlightened. 

Those who have mastered the ocean of knowledge. 



Entry into the Realm of Reality 


1389 


Contemplate the way to omniscience, 

And enter the ocean of all ways of concentration 
Attain the eighth birth of those abiding in Thusness. 

Those who purify spiritual realms, 

Engaged in perfection of all beings, 

And show the miraculous effects of buddhas, 

Attain the ninth birth of the great-minded. 

Those who enter the power of the conquerors. 

Developing the immense force of omniscience. 

With unhindered knowledge of the differentiation of the cosmos, 
Attain the tenth birth of the offspring of buddhas. 


“By these ten births enlightening beings are born in the family of buddhas 
and become light-makers for sentient beings. 

“Also, I have attained an enlightening liberation of vision of the birth of 
enlightening beings in all objects for incalculable eons.” 

Sudhana asked, “What is the scope of this liberation?” 

The goddess said, “I have perfected a vow to go to see all manifestations of 
birth of enlightening beings. Indeed, I have entered the immense ocean of 
births of the blessed Vairocana — perceiving the births of the enlightening 
being in this billion-world universe, when the Blessed One was to manifest 
birth here in the Lumbini grove, I appeared here by my past vow and stayed 
here cultivating recollection of the enlightening being’s births, and as I did 
so I realized that the Blessed One would descend to earth from the heaven of 
happiness in one hundred years. 

“Then ten omens appeared in this Lumbini grove. What ten? The whole 
grove became level, without uneven terrain, without any pitfalls; this was 
the first omen to appear. Then the whole grove became clear of gravel and 
brambles, and the ground became diamond, strewn with jewels; this was the 
second omen to appear. Then the whole grove was adorned with rows of 
trees of all kinds of jewels; this was the third omen to appear. Then the 
whole grove was arrayed with adornments set on tree roots made of figur- 
ines of fragrant jewels, sending forth sprouts more fragrant than celestial 
perfumes, growing from mines of aromatic powders, producing multitudes 
of all kinds of banners and pennants; this was the fourth omen to appear. 
Then the whole grove was filled with all kinds of arrays of garlands of vari- 
ous celestial flowers; this was the fifth omen to appear. Then great treasuries 
ofjewels opened up in all the trees in this grove; this was the sixth omen to 
appear. Then in all the lotus ponds in the grove, all kinds of jewel lotuses 
sprang up from the earth in bud and emerged on the surface of the water; 
this was the seventh omen to appear. Then the various beings of the realms 
of desire and the realm of form in this world all stood reverently here in this 
grove; this was the eighth omen to appear. Then the females of all the vari- 
ous kinds of beings came here joyfully with all kinds of offerings and bowed 



1390 


The Flower Ornament Scripture 


before the holy fig tree; this was the ninth omen to appear. Then lights 
called “lamp of the magical manifestations of birth of enlightening beings” 
emanating from the navels of all the buddhas of the ten directions appeared 
in this grove; and in all the beams of light, reflections of the magical mani- 
festations of births of all the buddhas were seen, and the sounds of the voices 
of buddhas telling of the virtues of enlightening beings magically born were 
heard emanating from the light beams. This was the tenth omen to appear. 
These ten omens appeared when the time of the enlightening being 
Vairocana’s birth was near, and because of the appearance of these omens the 
thought occurred to all world leaders that the enlightening being would be 
born. And I, for my part, was flooded with inconceivable joy from seeing 
those omens. 

“Then, as Lady Maya (mother of Vairocana-Shakyamuni Buddha) went 
out of the city of Kapilavastu, ten omens of great light appeared in this 
Lumbini grove, by the appearance of which the fervor of joy of vision of the 
teaching of omniscience grew in countless beings. What were the ten? Light 
appeared in the chambers of all the jewel towers on the ground level; light 
appeared in the buds of all the fragrant flowers; light appeared in the blos- 
soming buds of all the jewel lotuses, coming from all the petals, and sweet, 
agreeable sound flowed from them. Also, the light of the first inspiration of 
the enlightening beings of the ten directions appeared, illumining this 
Lumbini grove. Also, the mystical manifestation of light of the enlighten- 
ing beings of the ten directions entering all the stages of enlightening beings 
appeared in this grove. Also, the light of the attainment of knowledge on 
consummation of all the transcendent ways by the enlightening beings of 
the ten directions appeared in this grove. Also the light of knowledge con- 
trolling all vows of the enlightening beings of the ten directions appeared in 
this grove. Also the light of all enlightening beings’ knowledge of develop- 
mental disciplines appeared in this grove. Also the light of all enlightening 
beings’ attainment of knowledge of the principles of the reality realm 
appeared in this grove. Also the light of all enlightening beings’ attainment 
of knowledge of buddhas’ projected birth, leaving society, and realization of 
enlightenment appeared in this grove. These ten omens of light appeared, 
by which the darkness of the recesses of the minds of infinite enlightening 
beings were lit up. 

“Then, as Lady Maya leaned against the holy fig tree, all the world rulers, 
the gods and goddesses of the realm of desire, the gods and goddesses of the 
realm of form, and all the other beings who had gathered there to make 
offerings to the enlightening being were bathed in the glorious radiance of 
Maya’s body, and their arrays of offerings were also illumined thereby; and 
all the lights in the billion-world universe were eclipsed by Maya’s light. 
The lights emanating from all her pores, not repelled by other lights, 
unobscurcd, unobstructed, pervaded everywhere, extinguished all the pains 
of the hells, the animal realms, the ghost realms, and the pains and afflic- 
tions of the beings in all states of existence, then remained, shining. 



Entry into the Realm of Reality 


1391 


illuminating. This was the first miracle attending the birth of the enlighten- 
ing being in the Lumbini grove. 

“Then everything in this universe was seen reflected in the abdomen of 
Lady Maya, and in all the worlds in the universe, at the foot of trees in groves 
in the capitals of the southern continents Lady Maya appeared just as she did 
in the Lumbini grove, surrounded by all the world leaders as she was about to 
give birth to the enlightening being, by the miracle of knowledge which 
gives birth to enlightening beings. This was the second miracle attending 
the birth of the enlightening being in the Lumbini grove. 

“Then, from every one of Lady Maya’s pores came visions of how the 
Blessed One had served buddhas as he carried out enlightening practice in 
the past, and the teachings expounded by those buddhas were also heard in 
the buddhas’ voices coming from her pores. Just as the sun, moon, stars, 
planets, and thunderclouds arc seen reflected in a lake, in apiece of gold, in a 
mirror, or in crystal-clear water, in the same way the past emanations of the 
buddhas, thundering with exposition of all the teachings, were seen in the 
pores of Lady Maya. This was the third miracle attending the birth of the 
enlightening being in the Lumbini grove. 

“Then, from each of Maya’s pores appeared visions of all the universes, all 
the worlds, all the lands, and all the places the Blessed One had carried on 
enlightening practices, all the features of the lands, the means of salvation 
being taught, the names and numbers of the ages, the buddhas there, the 
pinnacles of purification, the life span of the beings of those ages, the 
enlightening being’s births in the worlds, the people he associated with, the 
spiritual benefactors he followed, the good practices he applied himself to, 
the principles he put into action, the buddha-lands in which he carried out 
enlightening practice, the bodies in which he performed enlightening prac- 
tice and attained nonregression, and what his appearance, surroundings, and 
pleasant and painful experiences were in his successive lifetimes — all was 
seen in each of Maya’s pores. And in each of those lifetimes, Lady Maya was 
the mother of the enlightening beings. And all the bodies of the enlighten- 
ing being were seen as a magical reflection in the pores of Lady Maya. This 
was the fourth miracle attending the birth of the enlightening being in the 
Lumbini grove. 

“Then the physical forms, the means of subsistence, the pleasures and 
pains, and the life cycles through which the Blessed One performed 
enlightening practice in the past were all seen reflected in all the pores of 
Lady Maya’s body. This was the fifth miracle attending the birth of the 
enlightening being in the Lumbini grove. 

“Then the difficult sacrifices the Blessed One made in the course of his 
past enlightening practice, relinquishing everything inside and outside 
himself, the appearances of the enlightening being as a donor, the appear- 
ances of those who received his gifts, the gifts themselves, the circumstances 
of the giving, and the company of the enlightening being, were all seen 
reflected in the pores of Lady Maya. This was the sixth miracle attending the 
birth of the enlightening being in the Lumbini grove. 



1392 


The Flower Ornament Scripture 


“Then manifestations of the lands, the groves, the raiment, the flowers 
and garlands, perfumes and incenses, banners, pennants, and parasols, all the 
precious adornments, and the sublime sounds of the music and singing of 
the times when all the buddhas of the past descended into their mother’s 
womb, appeared in this grove for all to see and hear. This was the seventh 
miracle attending the birth of the enlightening being in the Lumbini grove. 

“Then all the furnishings of the enlightening being, surpassing those 
arraying the abodes of the celestial chiefs and the abodes of the chiefs of all 
other realms of being — diamond towers, diamond mansions, diamond nets, 
diamond statues, diamond ornaments, all the finest fragrances, and all kinds 
of beautiful objects — emerged from Lady Maya’s abdomen and arrayed this 
Lumbini grove. This was the eighth miracle attending the birth of the 
enlightening being in the Lumbini grove. 

“Then as many enlightening beings as atoms in untold millions of 
buddha-lands, all of the same appearance as the blessed Vairocana, adorned 
with similar marks and embellishments of greatness, with similar auras, 
emanating similar lights, with similar deportment, projecting similar radi- 
ance, with similar retinues, and similar adornments, emerged from Lady 
Maya’s abdomen first, extolling the myriad qualities of the Blessed One. 
This was the ninth miracle attending the birth of the enlightening being in 
the Lumbini grove. 

“Then, when the time for the birth of the enlightening being had come, 
the diamond ground in front of Lady Maya split and a greatjewel lotus called 
Calyx Arrayed with All Jewels emerged. Its calyx was unsurpassed diamond, 
surrounded by all the finestjewels in a dazzling array. It had as many petals as 
atoms in ten buddha-lands, all evenly arrayed, made of various jewels 
fringed with pure wish-fulfilling gems, lined with innumerable filaments 
the colors of all jewels, draped with nets of countless jewels, covered with 
heaps of indestructible diamonds, surrounded by celestial chiefs, sprinkled 
by showers from fragrant clouds by the water spirits, surrounded by the chief 
demigods clasping celestial flowers in their hands, with the chief celestial 
musicians appearing singing eulogies of the enlightening being’s past serv- 
ice of buddhas, the chief titans prostrating themselves in respect, freed of 
arrogance, pride, and conceit, the chief birds trailing jewel streamers, adorn- 
ing the sky, the chief celestial choristers looking on joyfully singing songs 
encouraging the enlightening beings, the chief serpents showering adorn- 
ments, proclaiming their joy. This was the tenth miracle attending the birth 
of the enlightening being in the Lumbini grove. 

“After these ten miracles had appeared, the enlightening being, manifest- 
ing an effusion of inconceivable, measureless light, emerged from Lady 
Maya’s abdomen, like the sun from the horizon, like lightning from the 
clouds, like the diffusion of the dawn from the mountains, like a great torch 
from the darkness. Thus did the enlightening being manifest emergence 
from the abdomen of Lady Maya, by the nature of manifestation of illusory 
form, by the nature of noncoming, by the nature of manif estation of appear- 
ance to the world without origin or extinction. 



Entry into the Realm of Reality 


1393 


“Thus did I perceive the oceans of miracles attending the birth of the 
Blessed Vairocana as I sojourned here in the Lumbini grove. And just as I 
perceived the oceans of miracles attending the birth of this Vairocana in this 
world, in the same way I perceived the oceans of miracles attending the birth 
of Vairocana Buddha in all worlds in this universe. And just as I perceived 
the billions of miracles attending the birth of Vairocana Buddha in all 
worlds in this universe, so also did I perceive, in each mental moment, with 
each penetration of consciousness, as many miracles attending the birth of 
Vairocana Buddha as atoms in a buddha-world, in the worlds within all the 
atoms in all universes accessible to knowledge penetrating the atoms in all 
buddha-lands. In the next moment I perceived, in each of the buddha-lands 
in the atoms of a thousand buddha-lands, an equal number of miracles 
attending the birth of the enlightening being. In this way, in each of the 
buddha-lands in the atoms of each buddha-land, I perceived all the miracles 
attending the birth of the enlightening being, without reaching their end. I 
did not reach the end of the succession ol buddha-lands in each and every 
atom, or ol the miracles attending the birth of the enlightening being in 
each and every one ol those buddha-lands. And just as I perceived all the 
miracles attending the birth of the enlightening being in this world, so also 
did I perceive, in each moment of consciousness, all aspects of all the mira- 
cles attending the birth of the enlightening being in infinitely many worlds 
in the ten directions, by application of unceasing power.” 

Then Sudhana asked the goddess, “How long ago did you attain this 
enlightening liberation of vision of the miracle of birth of enlightening 
beings in all objects over incalculable eons?” 

She replied, “In the past, as many eons ago as atoms in ten million 
buddha-lands and even more, there was a buddha named Invincible Paragon 
ol Virtue who emerged in a world called Ubiquitous Jewels in an age in 
which eighty decillion buddhas appeared. In that world there was a central 
group of four continents called Dazzling Array of Lights, in the southern 
continent of which was a capital city called Lofty Banner of Pure Adorn- 
ments, where there was a king named Jewel Flame Eye Light, whose wife 
was named Queen of Joyous Light. Just as Maya is the mother of the Buddha 
Vairocana here, that queen was the mother of that buddha Invincible Para- 
gon of Virtue in that world at that time, the first of the eighty decillion 
buddhas of the age. When the time for the birth of the enlightening being 
came, the queen went to a park called Circle of Lights of Golden Flowers, 
accompanied by twenty decillion women, and there gave birth to the child 
Invincible Paragon of Virtue, by the inconceivable miracle of the birth of an 
enlightening being. In the middle of that park was a tower called Brilliant 
Heap of Pure Jewels, and this was where that queen gave birth to that bud- 
dha, holding on to the limb of a wish-fulfilling tree. 

“At the time of the buddha’s birth there was a wet nurse named Light of 
Purity standing by, and as soon as the buddha was born, the world leaders 
bathed him with fragrant water, presented countless suitable offerings of the 
finest quality, then handed him over to the nurse Light of Purity. As soon as 



1394 


The Flower Ornament Scripture 


she took him into her hands, the nurse was flooded with great joy and 
attained an enlightening concentration called ‘sphere of the universal eye,’ 
by the attainment of which she saw countless buddhas in various worlds in 
the ten directions, and this enlightening liberation of vision of the miracle 
of birth of enlightening beings in all objects over countless ages subtly 
entered into her, just as the consciousness of the embryo enters the abdomen 
of the mother on the day of conception. By attaining this liberation, she 
accomplished the great vow to see the miracle of birth of all buddhas. 

“Now, who do you think the enlightening being’s nurse Light of Purity 
at that time was? It was none other than I myself who was the nurse Light of 
Purity. And who do you think the twenty decillion women were? They 
were none other than the twenty decillion goddesses who live here in the 
Lumbini grove, my companions. And who do you think was Queen of Joy- 
ous Light, mother of the child Invincible Paragon of Virtue? It was none 
other than Lady Maya here. And who was the king Jewel Flame Eye Light? 
It was none other than this king Shuddhodana. From that time on I was 
never separated from the Blessed Vairocana, by entry into the ocean of mira- 
cles of his births as an enlightening being, and entry into the ocean of 
miraculous manifestations of his power to guide sentient beings, in every 
moment of awareness. 

“Furthermore, just as in this world I perceived the oceans of lands of 
Vairocana and the buddhas born of the ocean of the totality of great vows in 
every moment of thought in all atoms by the eye of knowledge penetrating 
all atoms, and perceived the ocean of manifestations of buddhas in those 
lands, and perceived the ocean of miracles of births of those buddhas as 
enlightening beings, in the same way, in every mental moment I perceived 
the oceans of miracles of births as enlightening beings of infinite buddhas in 
the ten directions. And just as in this universe, by successive penetration of 
all atoms, I perceived the buddha-qualities of complete perfect buddhas as 
they were being born as enlightening beings, in the same way I perceived 
oceans of lands in the atoms of untold decillions of buddha-lands in the ten 
directions, and perceived the vast oceans of buddhas therein, saw those bud- 
dhas as they were miraculously being born as enlightening beings, paid 
reverence to them as buddhas, listened to those buddhas’ teachings, and 
practice in accord with their teaching.” 

Then Sutejomandalaratishri, goddess of the Lumbini grove, elucidating 
this enlightening liberation of vision of the miracle of birth of enlightening 
beings over countless eons, looked over the ten directions by the power of 
Buddha and spoke these verses: 


Son of Buddha, listen respectfully 
To what I say to your question: 

The realm of buddhas, silent and hard to see, 

I explain in terms of cause. 

I remember unthinkable eons ago, past as many eons 



Entry into the Realm oj Reality 


1395 


As atoms in a hundred million lands. 

An age in which there were 
Eight decillion buddhas. 

Invincible Paragon of Virtue 
Was the first ot those buddhas; 

I saw him being born 

In the wonderful park of golden flowers. 

I was then his wet nurse, 

By the name of Light of Purity, wise; 

The world guardians put him in my arms 
When he was born, shining with golden light. 

Taking that supreme person in my arms, 

I could not see the top of his head; 

Looking at his inconceivable body, 

I could not see any bounds. 

Adorned by marks of greatness, pure, 

His body was beautiful to behold; 

Seeing him, like a jewel figurine. 

Incomparable joy welled up in me. 

Thinking of his measureless virtues, 

An infinite sea of felicity grew in me; 

And seeing his ocean of miracles, 

I was inspired to seek enlightenment. 

Seeking the oceans of qualities of buddhas, 

My ocean of vows grew; 

All lands were purified, 

And all paths of miserable states were closed. 

To serve the inconceivable buddhas 
To come in all lands, 

And to liberate suffering beings, 

My ocean of vows emerged. 

Hearing the teachings of those saviors, 

I attained this excellent sphere of liberation, 

Having carried out practice to purify enlightenment 
For as many eons as atoms in a hundred million lands. 

I served all the buddhas 
Who appeared over the ages. 



1396 


The Flower Ornament Scripture 


And remembered their teachings. 

Purifying this ocean of liberation. 

There were as many buddhas in the past 
As atoms in a hundred million lands; 

Remembering their cycles of teaching, 

I developed this sphere of liberation. 

Seeing all atoms 
In a buddha-land. 

In every atom I see oceans of lands 
Purified by the Buddha. 

In those lands I see Guides 
Being born in the best of groves. 

In an instant manifesting 
Inconceivable vast miracles. 

I see the leaders, in whatever land, 

Seeking supreme enlightenment. 

Living in heaven, or appearing to be born. 

In inconceivable decillions of lands. 

I see them being born with great miracles. 

In hundreds of oceans of lands. 

Attended by the best of women, 

Expounding the Teaching. 

I see as many buddhas as atoms in a hundred million lands 
In one moment of consciousness. 

Showing the world in many ways 
Tranquillity in an instant. 

I see all the births of buddhas. 

Looking into the oceans of lands in an atom; 

In life after life, in millions of bodies, 

I arrive at compassion in their service. 

In inconceivable oceans of lands. 

In the endless realms where they appeared. 

In all those worlds I appear before them 
And make the clouds of Teaching rain. 

Child of Buddha, I know 

This inconceivable, exalted liberation. 



Entry into the Realm oj Reality 


139 7 


Which could not be all seen 

Even in inconceivable decillions of eons. 

“I just know this enlightening liberation of vision of the miracles of birth 
of enlightening beings in all objects over countless ages — how can I know 
the practice or tell the virtues of the enlightening beings whose minds are 
the sources of all eons from moment to moment of consciousness, who man- 
ifest birth by meditation on all the principles of the Teaching, who are 
determined to serve all buddhas, who are intent on realizing all buddha- 
teachings, who are like reflections appearing to be born in all races, who are 
born spontaneously in lotus calyxes in the presence of all buddhas, who have 
higher knowledge of proper timing in developing all beings, who manifest 
miracles of birth oriented toward guiding all beings, who show multitudes 
of miracles in all lands, who are reflected in all conditions and classes and 
families of beings? 

“In the city of Kapilavastu lives a girl of the Shakya clan named Gopa. 
Go ask her how an enlightening being should live in the world for enlight- 
ening development.” 

Then Sudhana paid his respects and left the goddess of the Lumbini grove. 
Gopa 

Then Sudhana left the Lumbini goddess and went to the city of Kapilavastu; 
cultivating that enlightening liberation of vision of miracles of birth of 
enlightening beings in all objects over countless ages, entering into it, 
expanding it, practicing it, purifying it, mastering it, contemplating it, 
examining it, he made his way to the meeting hall of enlightening beings 
reflecting the cosmos. When he went there, a goddess of the enlightening 
beings’ meeting hall named Sorrowless, together with ten thousand house 
goddesses, appeared before Sudhana and said to him, “Welcome is the great 
person with wisdom, knowledge, and courage, who roams the grounds of 
the vast palace of reality intent on cultivating the inconceivable liberations 
of enlightening beings, in the presence of the city of truth, ceaselessly enter- 
ing into the endless methods of enlightening beings, attaining manifesta- 
tion of the ocean of virtues of those who realize Thusness, aiming for the 
knowledge of how to act and speak so as to mature all people, acting and 
speaking according to knowledge of the behavior of all people, mind ori- 
ented toward spiritual practice, committed to increasing the flood of the 
ocean of joy in the feelings of all beings, on the path of knowledge of the 
Teaching of all those who arrive at thusness. As I see you, with steady gaze 
on the pure realm of conduct of profound spiritual practice, before long you 
will attain perfection of the supreme ornaments of body, speech, and mind 
of the enlightened, and will act in the world with a body adorned with the 
marks and embellishments of greatness and a mind adorned with the light of 
knowledge of the ten powers. As I see your steadfast, energetic exertion, 
before long you will be furnished with all the requisites for manifesting your 
being in the presence of all buddhas of past, present, and future; receiving 



1398 


The Flower Ornament Scripture 


their teachings, experiencing the delight of the tranquil palace of spiritual- 
ity, with all the meditations, liberations, concentrations, and attainments of 
enlightening beings, you will see into the profound liberation of buddhas. 
That is because you do not tire, do not regress, do not feel pain in going to 
spiritual benefactors, meeting them, associating with them, receiving 
instructions, and applying the ways to virtue; and you are not overcome by 
any interference or barrier or obstacle, or by any demon or deity. Therefore 
you will soon become a source of joy for all beings.” 

Then Sudhana said to the goddess Sorrowless, “May it be as you say — I 
would find supreme joy in extinguishing the burning of all beings’ afflic- 
tions, in stopping the development of their evil deeds, in making them all 
happy, in getting them to act impeccably. Whenever sentient beings are 
involved in evil deeds and afflictions, with scattered minds, fall into painful 
or pleasurable states, and experience various forms of physical and mental 
distress, enlightening beings become most unhappy at that. Just as a doting 
parent would love its only child and would be most distressed at seeing the 
child be dismembered, in the same way a practicing enlightening being is 
most unhappy to see people fallen into miserable states because of compul- 
sion by afflictions in action. Whenever sentient beings live in felicity 
because of good thoughts, words, and deeds, and experience physical and 
mental pleasures in celestial and human realms, enlightening beings are 
delighted and become happy and joyful. 

“Furthermore, enlightening beings do not seek omniscience for their 
own sake, nor to produce mundane enjoyments and pleasures, nor in search 
of the various enjoyments of the realm of desire, nor under the compulsion 
of errors of conception, thought, and view. They live and work in the world 
without being controlled by fetters, bonds, propensities, or obsessions, 
without being controlled by craving or views, without their minds being 
bound up in ideas of mundane enjoyments, without being taken with the 
taste of pleasure of meditation, without being blocked by mental barriers. 

“Furthermore, enlightening beings, giving rise to great compassion for 
sentient beings suffering immeasurable miseries in the ocean of existence, 
undertake a great vow to care for all beings. They appear carrying out the 
practice of enlightening beings in the mundane whirl, engaged in the devel- 
opment and guidance of sentient beings, by the force of the power of 
carrying out the vow of great compassion. They undertake a vow to serve all 
buddhas in quest of thoroughly unobstructed omniscience for all sentient 
beings. By mastery of the vow to serve buddhas, they do not tire in enlight- 
ening practice. While they carry on enlightening practice, seeing defiled 
lands they undertake a vow to purify all buddha-lands. While purifying 
oceans of lands, observing the variety of beings’ states, they undertake a vow 
to purify the undifferentiated supreme reality body. Seeing sentient beings’ 
acts, words, and thoughts defiled, they undertake a vow to purify sentient 
beings’ acts, words, and thoughts. Seeing sentient beings with incompletely 
purified senses and minds, they carry on enlightening practice tirelessly, 
completely purifying the mental behavior of all sentient beings. 



Entry into the Realm of Reality 


1399 


“Thus enlightening beings are indefatigable in carrying out the infinitely 
various practice of enlightening beings. Practicing in this way, they become 
ornaments of heaven and earth, by producing human and celestial welfare. 
They become parents, because they bring enlightening beings into exis- 
tence. They become nurses, leading into the path of enlightening beings. 
They become guardian spirits, giving protection from the danger of falling 
into bad ways. They become great mariners, ferrying beings across the ocean 
of the mundane whirl. They become refuges, eliminating the dangers of all 
demons and afflictions. They become resorts, leading to the ultimate state of 
coolness. They become landings leading into the ocean of enlightenment. 
They become guides, leading to the island of spiritual jewels. They become 
flowers, their minds blooming with the virtues of all buddhas. They become 
adornments, radiating the light of great virtue and knowledge. They 
become sources of supreme joy, pleasing in all ways. They become worth 
visiting, because they act impeccably. They become universally good, per- 
fecting themselves in all respects. They become an ever-welcome sight, 
never appearing disagreeable. They become light-makers, emanating light 
beams of knowledge. They become illuminators, holding the lamp of truth. 
They become radiant, purifying the will for enlightenment. They become 
warrior chiefs, stopping the acts of demons. They become suns, radiating 
webs of light rays of wisdom. They become moons, the moon of awareness 
rising in the sky. They become clouds, showering the Teaching on all 
beings. Thus do enlightening beings become a joy to all living creatures as 
they carry out enlightening practice.” 

Then Sorrowless, goddess of the hall of assembly of enlightening beings, 
with those ten thousand house goddesses, showered Sudhana with a rain of 
mentally created flower garlands, aromatic powders, perfumes, andjewelry, 
all superior to those in the heavens; then, surrounding him, they sang these 
verses in his praise as he entered the abode of enlightening beings: 


Buddhas emerge in the world at times. 
Producing the light of knowledge, 

Resolved on perfect enlightenment 
Out of compassion for the world. 

Hard to get to see 
Even in millions of eons, 

You are a sun of knowledge 

For the world in the darkness of ignorance. 

Seeing the world in error, 

Shrouded in the darkness of nescience. 
Conceiving great compassion 
You’ve set out for independence. 

With pure intention you seek 



1400 


The Flower Ornament Scripture 


The enlightenment of buddhas; 

You serve spiritual benefactors 
Without concern for yourself. 

You are not attached to the world, 

You are independent and aloof; 

You do not dwell in the defilement of the world. 
Your mind is tree as the sky. 

You practice lofty deeds of enlightenment, 
Beautiful light of virtues; 

You appear in the world 
Radiating lights of knowledge. 

You do not leave the world, 

Nor are you stained by worldly things; 

You traverse the world unattached, 

Like the wind through the sky. 

Just as the holocaust 
Burns constantly, 

With energy like fire 

You carry on enlightening practice. 

Lionlike, great hero. 

Progressing boldly with steadfast vigor, 

Imbued with the power of knowledge, 

You practice undaunted. 

All the oceans 
Oi principles in the cosmos 
You will enter, O Hero, 

By serving true benefactors. 


Then the goddess Sorrowless, having eulogized Sudhana, followed him as 
he went on, hound to him by love for truth. Sudhana went into the meeting 
hall of enlightening beings which shone with reflections of the cosmos and 
looked around, desirous of seeing the Shakyan girl Gopa. He saw her in the 
middle of the hall sitting on a seat ofjewels which reflected the abodes of all 
enlightening beings, surrounded by eighty-iour thousand maidens, all of 
royal lineage, who had equally established good foundations oi the practice 
of enlightening beings, who had been won over by her generosity in the 
past, who practiced gentle, pleasing speech, who were taken with the happi- 
ness of approaching the goal of omniscience, who were thoroughly 
absorbed in the common purpose of complete knowledge of buddhas and 
enlightening beings, who were sustained by the loving care guided by great 



Entry into the Realm oj Reality 


1401 


compassion, who had purified great kindness, who had already developed 
the inconceivable skill in means of enlightening beings. All of those eighty- 
tour thousand women were irreversible in progress toward supreme perfect 
enlightenment; they had comprehended enlightening beings’ means of 
transcendence, and needed no one’s guidance in the studies of enlightening 
beings. Their minds were free from all attachments and aloof of all mun- 
dane pleasures. They had cleared the way to the unobstructed cosmos and 
their minds were rapidly approaching omniscience. They were free from 
the web of all obstacles and barriers, and transcended all attachments. They 
acted as positive emanations of the body of reality, dedicated to leading all 
beings to perfection. Their minds sprang from a vast ocean of virtue, and 
they carried out the vow of the practice of universal good. They had devel- 
oped tremendous energy in powers of enlightening beings, and the light of 
their minds was as a sun of knowledge. 

Then Sudhana went up to Gopa, paid his respects, and said, “I have set my 
mind on supreme perfect enlightenment, but I do not know how enlighten- 
ing beings act in the midst of the mundane whirl without being stained by 
its ills; how they realize the equal essence of all phenomena without staying 
in the stage of personal liberation alone; how they manifest the qualities of 
buddhas without stopping the practice of enlightening beings; how they 
remain in the stage of enlightening beings yet show the sphere of all bud- 
dhas; how they transcend all worldly states yet act in the midst of worldly 
states; how they achieve the reality-body yet produce endless physical mani- 
festations; how they resort to the formless reality-body yet manifest bodies 
like all beings; how they comprehend all the inexpressible truths, yet 
expound the truths to sentient beings in all languages; how they know there 
are no beings in the elements of existence, yet do not give up efforts to guide 
all beings; how they realize all phenomena are unoriginated and 
unperishing, yet do not give up the effort to serve all buddhas; how they 
realize there arc no results of action in phenomena, yet do not give up the 
effort to perform good deeds.” 

Gopa said to Sudhana, “It is very good that you think it fit to ask about the 
nature of this kind of practice of enlightening beings, as this is the question 
of one who is set on practicing the vow of universal good. So listen well and 
think carefully, for I will tell you, by the power of Buddha. 

“There are ten things by which enlightening beings fulfill this kind of 
enlightening practice, the light of total knowledge, like the cosmic net of 
interrelation of all things. What are the ten? Association with superior spiri- 
tual friends; attainment of enormous devotion; purity of lofty good will; a 
state of mind founded on oceanic virtue and knowledge; listening to the 
great teaching of buddhas; associating with thought devoted to the buddhas 
of past, present, and future; equally following the practices of all enlighten- 
ing beings; gaining the empowerment of all buddhas; purity of intent, 
greatly compassionate in nature; attainment of the basic power of mind to 
stop all vicious circles. Having attained these ten things, enlightening 



1402 


The Flower Ornament Scripture 


beings fulfill this kind of enlightening practice, like the cosmic net of inter- 
relation of all things, radiating total knowledge. 

“Then enlightening beings with unrelenting vigor, having attained these 
things, developing and expanding them by putting them into practice in 
endless ways, propitiate spiritual benefactors in ten ways: by indifference to 
themselves, by not seeking worldly goods, by realizing the equality of 
essence of all things, by not turning back from the commitment to omnis- 
cience, by observing all the principles of the cosmos, by being mentally free 
of all existents, by independence in the space of truth where there is nothing 
to depend on, by freedom from obstruction in the undertaking of all 
enlightening beings, by entering all lands, by perfect clarification and puri- 
fication of the unobstructed sphere of knowledge of enlightening beings.” 

Then, by the empowerment of Buddha, looking over the ten directions, 
Gopa uttered these verses illustrating what she meant: 


Those who set out for vast pure wisdom for the welfare of others 

And serve true benefactors honestly 

With tireless vigor, seeing them as teachers. 

Carry out practice in the world like the cosmic net. 

Those whose devotion is vast as the sky. 

Embracing all worlds of past, present, and future, 

All lands, beings, phenomena, and buddhas — 

Theirs is this practice, producers of the light of knowledge. 

When the will is infinite as the sky. 

Supremely pure, free from the taint of afflictions, 

Therein arise the virtues of all buddhas, 

Concentrating the whole variety of the cosmic net of practice. 

The wise who rest on great oceans of virtue. 

Inconceivable, infinite, vast as omniscience. 

As pure offspring of the body of all virtues 

They act in the world unstained by the filth of the world. 

Those who listen to the teaching of buddhas 
And tirelessly catch every nuance 

Are lamps shining with wisdom in accord with truth; 

Theirs is this practice which lights the world. 

Those who perceive in an instant of awareness 
The infinite buddhas everywhere, interrelated. 

Contemplate the ocean of all buddhas; 

This is the way into the mind of the enlightened. 

Those who sec the vast audiences of the buddhas 



Entry into the Realm of Reality 


1403 


Enter the ocean of their meditations 
And their infinite ocean of vows; 

This is the practice of those like the cosmic net. 

Those empowered by all the buddhas 
Practice universal good for endless ages, 

Reflected in all lands; 

This is the practice of the lights of truth. 

The suns of compassion and knowledge emerge, steadfast, 
Seeing the misfortune of the world, 

And disperse the darkness of delusion with the light of truth; 
This is the practice of those like the sun. 

Seeing people revolve in the rut of existence. 

The wise stand opposed to the flow of the mundane whirl; 
Developing the measureless wheel of true teaching, 

They practice universal higher goodness and wisdom. 

Those who learn these infinite principles, 

Appearing in the world according to people’s mentalities, 
With their own bodies like reflected images. 

Develop people in the oceans of being. 

Suffusing the world with myriad expressions of love, 
Showing spiritual practice to people of various interests. 
Teaching them according to their mentalities, 

The steadfast lead billions to enlightenment. 


Then Gopa said to Sudhana, “I have attained an enlightening liberation 
whose sphere is observation of the ocean of concentrations of all enlighten- 
ing beings.” 

Sudhana asked, “What is the scope of this liberation?” 

Gopa replied, “Having attained this liberation, I penetrate as many 
ages in this world as atoms in untold buddha-lands, and I know all the 
beings in all conditions of existence therein, and I know all the deaths and 
births of those beings, their developments, their accomplishments, the 
variety of results of their actions; I know their undertakings — good, bad, 
liberative, nonliberative, certain, uncertain, wrongly fixated, compul- 
sive, noncompulsive, based on good, not based on good, fostered by good, 
fostered by evil, fostered by good and evil, good by development, bad 
through neglect. 

“I know the oceans of names of all the buddhas in those ages as numerous 
as atoms in untold buddha-lands; I know the oceans of initial inspirations of 
those buddhas, the ways they set out for omniscience, their undertakings of 
the oceans of all vows, their heading for previous buddhas, their oceans of 



1404 


The Flower Ornament Scripture 


efforts in the service of previous buddhas, their oceans of fulfillment of past 
enlightening practices, their oceans of arrangements of means of emancipa- 
tion. I also know the oceans of those buddhas’ development and guidance of 
sentient beings, and I know their oceans of attainment of enlightenment, 
their majestic displays of mystic power in turning the wheel of the teaching, 
and their oceans of miraculous displays of all buddhas. I also know the differ- 
ences in the audiences of those buddhas, and I know the methods of 
emancipation of the listeners in those audiences, as well as their past roots of 
goodness, the variety of their cultivation of the path, and the difference in 
the purity of their attainment of knowledge. I also know the sentient beings 
who have been led to individual enlightenment by those buddhas, and I 
know the past roots of goodness of those individual illuminates, as well as 
their attainments of individual enlightenment, the doors of liberation 
mystically developing in their peaceful states, their various spiritual trans- 
formations, their development of others, their teachings, and the various 
freedoms of liberation in their infinite states of concentration. I also know 
the ultimate extinction of those buddhas. 

“I also know the oceans of enlightening beings surrounding those bud- 
dhas, and I know those enlightening beings’ first cultivation of roots of 
goodness, their first inspirations and vows, the variety of their vows, the 
variety of their production of arrangements of vehicles of emancipation by 
all the practices of enlightening beings, the variety of their perfection of 
provisions for the path of transcendence, the variety of the manifestations of 
their practices of the path of enlightening beings, the variety of their provi- 
sions for advancing through the states of enlightening beings, the variety of 
the speed of their advance through the states of enlightening beings, the 
variety of their spheres of concentration in the stages of enlightening 
beings, the spiritual manifestations of their advance through the states of 
enlightening beings, their spiritual states during their progress through the 
states of enlightening beings, their footholds in the stages of enlightening 
beings, their practices cultivating the states of enlightening beings, their 
methods of purifying the stages of enlightening beings, their abodes in the 
stages of enlightening beings, their characteristics in the stages of enlighten- 
ing beings, their mastery of the stages of enlightening beings, their science 
of entry into the stages of enlightening beings, the enlightening beings’ sci- 
ence of salvation, the enlightening beings’ science of development, the 
different states of enlightening beings, the mystic projections of enlighten- 
ing beings’ practices, the oceans of concentrations of enlightening beings, 
the oceans of methods of liberation of enlightening beings. I also know 
those enlightening beings’ attainments of oceans of various concentrations 
in each moment of consciousness, their discoveries of the range of omnis- 
cience, their tremendous flashes of omniscience, their means of attainment 
of the forbearance of enlightening beings, their plunges into omniscience. I 
also know those enlightening beings’ travels to oceans of lands, their pene- 
trations of the principles of oceans of phenomena, the variety of 
characteristics of all things, the mystic projection of the designs of all states 



Entry into the Realm of Reality 


1405 


of enlightening beings, the oceans of principles of various vows, and the 
variety of oceans of miracles. 

“Just as I penetrate the various oceans of ages past in this world, in the 
same way I know the endless unbroken succession of ages of the future; and 
just as I know all this in this world, so do 1 know it in all the worlds within 
this world. And just as 1 know this in all the worlds within this world, so do I 
know it in all the worlds in the atoms of this world. And just as I know it in 
all the worlds in the atoms of this world, so do I know it in the worlds in the 
ten directions contiguous with this world. Andjust as I know it in the worlds 
in the ten directions contiguous with this world, so do I know it in all the 
worlds in the ten directions surrounding this world. Andjust as I know it in 
all the worlds in the ten directions surrounding this world, so do I know it in 
all the worlds in the radiant world system of Vairocana. Andjust as I know it 
in all the worlds in the radiant world system of Vairocana, I know it in all the 
worlds surrounding the radiant world system of Vairocana. And just as I 
know it in all the worlds surrounding the radiant world system of Vairocana, 
I know it in all the places in the worlds in the oceans of worlds in the masses 
of worlds in this whole flower treasury universe, and in all the structures and 
features of the worlds. 

“And as in this flower treasury universe, so also in all universes in the end- 
less cosmos, throughout space, I know, comprehend, andrecall the oceans of 
past vows of Vairocana, his oceans of past efforts, oceans of past attainments, 
persistence in enlightening practice through infinite ages, methods of puri- 
fying lands, means of serving past buddhas, ways of receiving the teachings 
of past buddhas, methods of attaining enlightening concentrations in the 
past, means of attaining control over utensils, ways of practicing the oceans 
of virtues of past buddhas, oceans of ways of perfecting giving, methods of 
effecting the purification of the conduct of an enlightening being, means of 
attaining the forbearance of an enlightening being, oceans of force of the 
vigor of an enlightening being, oceans of methods of fulfilling all elements 
of meditation, oceans of ways of purification of the sphere of wisdom, 
means of manifesting reflections of life in all worlds, ways of purification of 
the sphere of vows of practice of universal good, pervasion of all worlds, 
oceans of means of purification of all lands, oceans of light of knowledge of 
all buddhas, oceans of spiritual manifestations of accession to the enlighten- 
ment of all buddhas, means of attainment of the range of knowledge of all 
buddhas, oceans of mystic manifestations of attainment of enlightenment, 
oceans of ways of free exercise of the majestic power of turning the wheel of 
teaching, oceans of various audiences, the past roots of goodness of all the 
enlightening beings in all those audiences, their oceans of initial vows, their 
oceans of methods of developing and guiding sentient beings, the oceans of 
sentient beings matured by the Buddha as he carried out enlightening prac- 
tice in the past, those enlightening beings’ oceans of means of causing roots 
of goodness to grow in every moment of consciousness, their oceans of ways 
of attaining concentration, oceans of means of attaining total mental com- 
mand, oceans of means of purification of the sphere of expository 



1406 


The Flower Ornament Scripture 


knowledge, oceans of mystic manifestations of accession to all stages of 
enlightenment, oceans of means of effecting the network of practice, oceans 
of gradual refinement, oceans of knowledge of gradual attainment entering 
all worlds, and oceans of all faculties, powers, elements of enlightenment, 
meditations, liberations, concentrations, attainments, and spiritual 
transformations. 

“And just as I comprehend, know, and realize the oceans of enlightening 
practice of Vairocana Buddha in this whole cosmos, so also do I compre- 
hend, know, and realize the indivisible oceans of enlightening practice of 
all buddhas in all oceans of worlds throughout the cosmoses throughout all 
space. In this way I comprehend the entry into the indivisible totality of all 
enlightening beings’ practices, entry into the infinite web of illusion, infi- 
nite cosmic pervasion, infinite instruction, and indication of entry into the 
basis of endless eons, of all buddhas in all oceans of worlds throughout the 
cosmos, to the furthest reaches of space. Why? Because this is the scope of 
the enlightening liberation whose sphere is observation of the ocean of 
concentrations of all enlightening beings; having attained this, I know the 
patterns of mental behavior of all beings, the accumulations of goodness of 
all beings, the means of purgation of defilements of all beings, the variety 
of deeds of all beings, the doors of concentration of all buddhas’ disciples, 
the stage of concentration of all buddhas’ disciples, the tranquillity, libera- 
tion, and mystic transformation of all individual illuminates, the methods 
of the oceans of concentrations of all enlightening beings, the ocean of 
ways of liberation of all enlightening beings, and the ocean of ways of lib- 
eration of all buddhas.” 

Then Sudhana asked Gopa, “How long ago did you attain this liberation?” 

She replied, “As many eons ago as atoms in a hundred buddha-lands, there 
was a world called Producing Fearlessness. In that world was an age called 
Superior Conduct. In the middle of that world was a set of four continents 
called Safe. On the southern continent was a metropolis called Magnificent 
Trees, the greatest of eighty-four billion cities. Each of the cities was built on 
a ground of blue lapis lazuli and was surrounded by walls made of seven pre- 
cious substances and seven moats of fragrant water with gold sand on the 
bottom, covered with red, white, and blue lotuses as big as cartwheels radiat- 
ing brilliant webs of light and beautiful scents. They were also surrounded 
by seven networks of railings made of jewels and seven rings of palm trees, 
and abounded in groves of trees made of seven precious substances. Above, 
they were covered with networks of clouds. The grounds of the cities were 
like jeweled checkerboards, the plots evenly divided by arrays of various jew- 
els. Groups of mystic adepts lived and roamed there, and birds filled the air 
with pleasing song. The cities were adorned with millions of parks, and they 
were prosperous and wealthy. Hundred of thousands of happy men and 
women populated them. There were constant showers of beautiful flowers, 
stirred by the wind. Hundreds of thousands of earth spirits lived in them. 
Furthermore, from the golden nets of wind chimes adorning all the trees 
came happy voices saying, ‘Bathe, drink, eat, practice the Teaching, arouse 



Entry into the Realm of Reality 


1407 


the determination for enlightenment, realize mastery of the stage of 
nonregression; happiness to you!’ 

“At that time, in the capital city Magnificent Trees, there was a king 
named Lord of Wealth, ruler of the region. He had eighty-four thousand 
women in his palace. He also had five hundred ministers, and also five 
hundred sons, all of whom were brave, powerful warriors, handsome and 
well built. His queen, the foremost of the eighty-four thousand women, 
was named Lotus Born. She had a son named Lord of Glory, who was very 
handsome and bore the thirty-two marks of a great man, pleasing to the 
sight of all. 

“Once, as a youth, this prince went, with the permission of his father and 
mother, to go sec one of the parks of the city, called Clouds of Light on a 
Mountain of Fragrant Plants. He went together with twenty thousand girls, 
projecting a great aura of felicity, glory, energy, splendor, and beauty, 
admired by men and women all around. They got into a golden vehicle with 
four huge diamond wheels and unbreakable diamond axles set in the finest 
sandalwood. It was ribbed with well-arranged diamonds of all fragrances, 
splendidly adorned with flowers of all jewels, draped with nets of all jewels, 
with a lion seat set in the middle of the interior, arrayed with great jewels. 
The reins, strings of jewels, were held by five hundred girls, and it was 
drawn by a thousand thoroughbred horses fleet as the wind. Overhead was a 
beautiful sloping canopy made of white lapis lazuli, with a flawless, 
immeasurable luster, supported by tall poles of blue lapis lazuli, adorned 
with all kinds of arrays of rare jewels, held by hundreds of thousands of peo- 
ple surrounding the vehicle, singing and playing music, scattering flowers 
and burning incense. The eight-lane road was level and free of gravel, set on 
a bed of all precious substances, spread with gold sand, decorated with flow- 
ers of various jewels, lined on both sides with rows ofjcwcl trees and railings 
of various gems. Above, it was covered with nets of golden bells, adorned 
with canopies of various jewels, and arrayed with many thousands ofjcwclcd 
banners, pennants, and streamers. Rows of jewel buildings were arrayed on 
cither side. 

“In some of those buildings were precious vessels fil led with various jew- 
els, to be given to those in need. In some buildings were all kinds of precious 
ornaments, for those in need of ornaments. In some buildings were wish- 
fulfilling jewels, to fulfill the wishes of all beings. In some buildings were 
vessels filled with all kinds of food and drink, to be given to whoever needed 
them. In some buildings were celestial foods of all the most pleasant appear- 
ances, fragrances, savors, and textures. In some buildings were various 
delicious celestial fruits. In some buildings were millions of fine celestial 
garments, for those in need of clothing to use as they wished. In some build- 
ings were all kinds of the finest celestial fragrances, for those who wanted 
perfume, to use at will . In some buildings were all kinds of utensils for peo- 
ple to use as they wished. 

“At that time there was a courtesan named Beautiful in that metropolis, 
with whom the king consorted. She had a lovely daughter named Splendor 



1408 


The Flower Ornament Scripture 


of Delight in Virtuous Conduct, who was neither too tall nor too short, nei- 
ther too stout nor too lean, neither too heavy nor too light. She had black 
hair and eyes, a pleasant face, and a clear voice. She spoke sweetly and kindly, 
she was wise, versed in all arts and sciences, clever and diligent, dignified and 
serene, kind-hearted and gentle, always pleasant to be with. She had scarcely 
any desire, aversion, or folly; she was modest and conscientious, soft and sin- 
cere, free from guile and deceit, self-controlled. She and her mother, 
accompanied by many girls, got in a jeweled chariot and rode out of the city 
before the prince Lord of Glory. Looking for the prince, going according to 
the king’s directions, when she saw the prince she became greatly enamored 
of him. Bound by the excessive affection she conceived for the prince, 
unable to control herself, she said to her mother, ‘If you do not give me to 
the prince Lord of Glory, I will die or suffer torment equal to death.’ Her 
mother said, ‘Do not think this way. This prince has the marks of a supreme 
ruler, and it is obvious that after his father passes away he will succeed to the 
throne and become king. At that time a special woman will appear from the 
sky. Furthermore, we prostitutes give pleasure to everyone; we do not serve 
one person all our lives as a rule. We have set out to attend the prince Lord of 
Glory at the command of the king Lord of Wealth. Do not hold fast to this 
wish of yours, for it is unattainable.’ 

“Now, at that time a buddha named Supreme Sun was appearing in the 
world, a saint, perfectly enlightened, complete in knowledge and conduct, 
gone to felicity, supreme knower of the world, tamer of humans, teacher of 
celestials and humans, awake, blessed. He was at an enlightenment site 
called Light Emerging from the Cloud of Teaching in the park Cloud of 
Light on a Mountain of Fragrant Plants, where he enjoyed his first seven 
days since attaining enlightenment. 

“The girl, who was reclining in the chariot, saw that buddha in a dream. 
When she awoke, a goddess who had been a relative in a past life told her 
that the buddha was in the park, in his first week of enlightenment, sur- 
rounded by a group of enlightening beings, before a crowd of all kinds of 
spirits, and that all the deities of earth, space, water, fire, wind, oceans, riv- 
ers, mountains, night, dawn, forests, trees, plants, grain, cities, foot tracks, 
sanctuaries, bodies of light, habitations, the sky, and all directions had gath- 
ered to sec the buddha Supreme Sun. 

“Emboldened by seeing the buddha and hearing of the buddha’s vir- 
tues, finding a favorable opportunity, the girl then spoke these verses 
before the prince: 


I am known in the world for beauty, 

Renowned everywhere for virtues. 

None compares to me in the power of knowledge; 
I know all arts, amusements, and magic. 

Hundreds, thousands of men 
Look on me with lust, 



Entry into the Realm oj Reality 


But I have no desire 
For people of the world. 

I have no ill-will, 

Neither am I pleased by anyone. 

I have neither anger nor hatred; 

I delight in the welfare of all. 

When I saw you, young man, excellent 
In form and strength, endowed with virtue. 

All my senses were delighted, 

And immense joy arose in me. 

Your complexion is like a pure shining jewel, 
Your hair is black and curly. 

You have a fine brow and nose; 

I offer myself to you. 

You have excellent features. 

Resplendent, you are like a mountain of gold. 
In your presence I do not shine; 

I am like a pile of charcoal. 

Your eyes are large and dark, 

Your jaw is like a lion’s, your face like the full 
The fine sound of your voice is irresistible; 
Please take me in. 

Your tongue is long and broad, 

Coppery red, soft, shining like a jewel; 

With your superb, clear voice 
You delight people when you speak. 

Your teeth are even, shining white, 

Clean and well spaced; 

When you show them as you smile, 

You delight people, O hero. 

Your body has the thirty-two marks 
Of greatness, brilliantly shining, pure. 

Adorned with them, you will become 
A sovereign ruler of men. 


moon. 


Then the prince Lord of Glory said to the maid Splendor of Delight 



7 410 


The Flower Ornament Scripture 


Virtuous Conduct, ‘Whose daughter arc you, whose ward? I cannot make 
another’s ward my own.’ Then he spoke these verses: 


0 lovely one, endowed with beauty of form, 

With fine features and a pure body, 

1 ask you to tell me this — 

Whose ward arc you? 

Have you father or mother, 

Brother, husband, or master, 

Or someone else who thinks of you 
As his, treating you kindly? 

I hope you are not vicious, 

Do not steal. 

Arc not promiscuous, 

And do not lie. 

I hope you do not cause discord, 

Do not slander others, 

Do not covet others’ goods, 

And arc not hostile toward anyone. 

May you not stand on the wasteland of views; 

Let your intelligence not be taken away by habits; 
May you not exert bad influence on people 
By guile or deceit. 

Do you love and respect your parents, 

Relatives, friends, and elders? 

Does your heart reach out 
To give to the poor to help them? 

Are you well disposed toward spiritual benefactors 
Who tell you about religion at the appropriate time? 
Are you truly healthy and capable 
In body and mind? 

Do you respect the buddhas 
And love the enlightening beings? 

Do you know the supreme Teaching 

From which the enlightening beings are born? 

Can you abide by the supreme religion 
And not do any wrong? 



Entry into the Realm of Reality 


1411 


Do you have higher love and respect 
For the infinite ocean of virtues? 

Are you kind 

To the helpless and lost? 

Arc you really compassionate 
Toward evildoers? 

Are you most happy 
To see the success of others? 

Are you indifferent, by the power of wisdom, 

To those who annoy you for no reason? 

Seeing people in the slumber of ignorance, 

Do you firmly seek supreme enlightenment? 

Would you not weary of endless ages 
Of spiritual practice? 

“Then the supreme courtesan Beautiful, mother of the maid Splendor of 
Delight in Virtuous Conduct, said to the prince Lord of Glory, ‘This daugh- 
ter of mine, who was spontaneously born from within a lotus, has never 
before gone out of the house.’ Then she spoke these verses: 

Listen to what I say, O prince, 

About my daughter, of whom you ask. 

I will tell you of her birth 
And how she grew up. 

On the very same morn as your birth, 

My daughter too was born, 

Generated spontaneously in the calyx of an undefiled lotus. 

All her limbs complete, with nice big eyes. 

In springtime, the best of seasons, 

When the crops and herbs arc growing, 

In my beautiful grove of sal trees 
I utterly forgot myself. 

The branches were blooming with most beautiful flowers. 

The fruiting trees were like dense clouds; 

Amid the trees with singing birds 
I roamed, joyful, free from care. 

I was with eight hundred girls. 

Adorned with garlands of flowers, 

Wearing various precious cloths. 

Well versed in song and speech. 



1412 


The Flower Ornament Scripture 


I sat on the bank of a pond 
Filled with lotuses of various scents; 

The area around, strewn with flowers, 

Was filled by those well-cultivated girls. 

In the middle of the water appeared 
A supremely fine lotus with a thousand petals; 

Its stem was lapis lazuli, its petals were diamond, 

Its pericarp was pure gold. 

It had a multitude of stamens of the finest fragrant jewels 
And had a brilliant golden sheen: 

The people were confused — 

H ow could the sun rise at night? 

Then, the night ended, from the rising sun, 

Stimulating with its glow. 

There emanated light and sweet sounds, 

Foretelling the birth of this girl. 

Then this precious girl appeared in the human world, 
Pure in the best of conduct. 

No deed is lost to the doer; she was the fruition 
Of good actions in the past. 

With dark hair, lotus-blue eyes, 

A clear voice and golden complexion, 

Finely clad in garlands, she emerged 
From the lotus, resplendent as pure light. 

Her limbs are bright, her body evenly balanced; 

Her limbs are complete, her body well proportioned: 

She shines like a golden statue adorned with jewels. 
Illumining all directions. 

The finest fragrance of sandalwood wafts from her body, 
Filling the air around her; 

As she speaks, with celestial sweetness, 

A scent like blue lotus comes from her mouth. 

Whenever she smiles. 

Heavenly music plays; 

This treasure of a woman should not be abandoned 
To the control of the vulgar. 

In the world of men no one can be found 



Entry into the Realm of Reality 


1413 


Who is worthy to be her husband, except you, 

A resplendent figure with the marks of greatness — 
Therefore, please accept this girl. 

For she is not short or too tall. 

Not stout or too thin; 

She is slender at the waist, full-breasted, 

Suitable for you, with an impeccable body. 

She has perfect knowledge of calculation. 

Writing, symbology, and technical literature; 

She has mastered all the arts and crafts 
In the whole world. 

She is expert in archery 
And always hits her mark; 

Pacifying opponents by her power of attraction. 

She is ultimately successful everywhere. 

All her limbs arc like pure jewels; 

She radiates an aura of light. 

Adorned by the virtues she has accomplished, 

She is fit to be your companion. 

She knows the cause of all illnesses 
That afflict living beings, 

And she is able to cure them 
By correct use of medicines. 

She has mastered all the different languages 
Of the people on the continent 
And the variety of customary usages 
Of society everywhere. 

She knows the articulation of sounds 

And the means of differentiation among them. 

And she is expert in all 

The songs and dances in the world. 

She is not jealous or envious, 

She is not lustful or ill-tempered; 

She is taciturn, honest, and gentle. 

Free from anger and harshness, very intelligent. 

She is diligent, well behaved, not argumentative, 
Always obedient to the worthy; 



1414 


The Flower Ornament Scripture 


She is respectful, seeking to do whatever is good. 

She will do as you ask. 

She is always compassionate toward the elderly, 

Toward the sick and the poor, 

Toward the suffering, the blind, 

And toward the helpless. 

She is always thinking of the welfare of others, 

And never thinks of benefit for herself; 

Seeking the welfare of the whole world, 

She is adorned with superior virtues of mind. 

She is never careless, always mindful and aware, 

Whether standing, sitting, reclining, or walking. 

Whether silent or speaking; 

She is always remembered and honored. 

This virtuous one shines in all ways. 

And is always loved by people; 

None would tire of looking at her, 

But she has no attachment to the world. 

Respectf ul of spiritual friends, 

She wants always to sec you; 

This far-seeing, uncorrupted lady has a pure mind. 

Stable as the polar mountain. 

Ever-adorned with her own virtues, 

She has no enemies at all; 

She has no peer in knowledge. 

She is fit to be your bride, O prince. 

“Then the prince, having entered the park, said to the maid in the pres- 
ence of her mother, ‘I have set out for supreme perfect enlightenment, 
whereby I may gather the infinite stores of omniscience, cultivate the prac- 
tice of enlightening beings for infinite eons and perfect all the transcendent 
ways, serve the buddhas for endless eons, uphold the teaching of all buddhas, 
purify all buddha-lands, perpetuate the lineages of all buddhas, develop all 
groups of sentient beings to maturity, stop the pains of the mundane whirl 
for all sentient beings, lead sentient beings to ultimate bliss, clarify the eye of 
knowledge in all sentient beings, strive for the attainments of all buddhas 
and enlightening beings, abide in the equanimity of all enlightening beings, 
accomplish all the stages of enlightening beings, purify all sentient beings, 
cultivate total giving to put an end to poverty for all sentient beings, practice 
transcendent giving for endless eons and satisfy all sentient beings with gifts 



Entry into the Realm of Reality 


1415 


of food and drink, and satisfy all beggars by giving away all goods. As I prac- 
tice total relinquishment, everything internal and external is to be given 
away — I am to give away my sons, daughters, wife; I am to relinquish my 
eyes, head, hands and feet, all my limbs. You will hinder my giving, you will 
become unhappy at the relinquishment of beloved children, you will feel 
much physical and mental pain, you will resent my determination to give up 
everything. When I cut off my limbs to give them to beggars, you will be 
pained and grieved. And there will come a time when I leave you to go forth 
into the tutelage of a buddha; at that time you will be unhappy.’ Then the 
prince spoke these verses to the maid: 


I am going to fulfill the immeasurable ocean 
Of provisions for perfect enlightenment; 

Therefore, with compassion for all, 

I have set forth forever for enlightenment. 

For infinite eons, measureless as air, 

I will purify my vow; 

For endless eons I will perform the preparations 
Of the initial stage of the buddhas. 

I will learn the paths of transcendence 
From the buddhas of past, present, and future 
And perfect the path of supreme enlightenment 
By the great means of unexcelled knowledge. 

I will purify all 
Defiled lands everywhere; 

I will remove all difficulties 
And evil ways from all worlds. 

I will purify all beings 

Who arc wrapped up in afflictions, blind with delusion; 
Developing them by various means, 

I will bring them into the path of omniscience. 

I will accomplish the unobstructed stages 
And serve the buddhas for myriad eons; 

Generating kindness toward the world, 

I will give all gifts. 

As I am engaged in giving all 
To beggars who come, 

Do not become depressed 
Or sad or unsympathetic. 



1416 


The Flower Ornament Scripture 


Seeing benefit for one who wants my head, 

A wise person would delight in lofty conduct; 
You would be tormented. 

So hear my purpose and become firm. 

You would be grieved at my giving 
My severed hands and feet to beggars 
And speak bitterly, faint and distressed; 

So hear my purpose and think about it. 

I will give away my prized possessions. 

Even my children, yet 1 want you; 

Hear my aim and if you do not despair, 

All shall be as you wish. 


“The maid replied to the prince, ‘Let it be as you say. I will do as you wish. 
I am at your service and will accompany you wherever you want to go. 1 will 
always stay with you and be diligent in all tasks. I will behave as you wish. I 
will exert myself properly and act in harmony with you.” Then she spoke 
these verses to the prince: 


Even if my body should be burnt to death 
In the fires of hell, 

I would endure it for myriad lifetimes 
As your companion in practice. 

Even if life after life for endless lives 
My body were cut asunder, 

I would endure it with a steadfast mind 
If you were my husband. 

Even if the mountains should crush 
My head for endless ages, 

I would endure it unfazed 
If you became my husband. 

In infinite lifetimes you may cut off 
Your own limbs and give them to others; 

Lead me to control of my thoughts 
And make me firm in my duty. 

I give you my body completely, 

O prince of men; 

Performing spiritual practice for myriad ages. 

Give me to whoever wants me, and I will be happy. 



Entry into the Realm oj Reality 


1417 


You have set out for supreme enlightenment. 

With infinite compassion for beings; 

Having taken all beings into your care, 

Take me in too with compassion. 

It is not for enjoyment 

Or wealth or sensual pleasure 

That I want you, best of men, for my husband. 

But to share the same spiritual practice. 

You look upon all beings 
With clear eyes and kind heart; 

Being compassionate with undefiled mind, 

You will surely become a king of sages. 

As you walk along, a jewellike glow 

From your footsteps remains on the earth, pure; 

Endowed with the marks of greatness. 

You will surely become a sovereign king in the human world. 

In a dream I saw the enlightenment site 

Illumined by clouds of true teaching in this kingdom; 

With the buddha sitting at the foot of the best of trees, 

In the company of many enlightening beings. 

That exalted buddha Supreme Sun 
Is like a mountain of finest rose gold; 

In my dream he patted my head, 

And I awoke then, full of joy. 

A pure-bodied goddess named Light of Delight, 

Who had been a companion in the past, 

Told me the buddha was here, 

Staying at the supreme site of enlightenment. 

I had been thinking before that I wanted 
To see the prince Lord of Glory, 

And I was told by the goddess 
I would see the prince soon. 

Now I have seen the buddha in a dream, 

And have seen you, the perfect man; 

My wish is fulfilled, and I am happy; 

With you now I will honor that supreme sage. 


Then the prince, having heard the name of the buddha Supreme Sun and 



1418 


The Flower Ornament Scripture 


having thus gotten the opportunity to see the buddha, became very joyful; 
he showered the maid Splendor of Delight in Virtuous Conduct with five 
hundred jewels, gave her a shining crown of jewels, and covered her with a 
precious robe the color of fire blazing with jewels. And she, thus honored, 
neither rejoiced nor wept, nor did anything but gaze steadily at the prince 
with palms joined in respect. 

“Then the prominent courtesan Beautiful spoke these verses to the prince: 


For a long dark time I have wished 
To give this girl to you; 

Now this beautiful maiden 
Of virtue and quality is yours. 

There is no girl in the world 
Equal to her, much less superior; 

By virtue of her conduct, intellect, and other qualities, 
She is the best of women in the world. 

Born of a lotus, there is no question of her class; 

She cannot be called impure. 

Her mind is free from the taint of all faults; 

She is capable of sharing your practice. 

Her limbs are extremely soft, 

Conveying the finest pleasures of touch; 

The sick are instantly cured 
By her touch. 

The pure fragrance of her body 
Excels all the finest perfumes; 

All men who smell it 
Become pure in conduct. 

Her body shines like gold, 

Undefiled like a lotus; 

Angry and cruel people 

Become kind when they have seen her. 

She speaks kindly, sweetly, pleasantly, 

A delight to people who hear; 

When they have heard her, the darkness of evil disperses, 
And none wants to do anything bad. 

Her mind is pure, her heart untainted; 

There is no guile at all in her. 



Entry into the Realm of Reality 


1419 


What she says is just what she thinks. 

And thus she makes people happy. 

She does not fool anyone by deceit. 

Nor docs she lead people on for gain; 

She is modest and discreet. 

Always respectful to old and young. 

She is not fascinated by class 
Or looks or followers. 

She has no conceit or arrogance; 

She is always humble toward all. 

“Then the prince and the maid, with her retinue of twenty thousand girls, 
left the park and went to the site of enlightenment where thebuddha was, to 
see, pay respects to, make offerings to, and attend the buddha. Going by 
vehicle as far as the vehicle would go, the prince got off the vehicle and 
approached the buddha on foot; even at a distance he saw that the buddha 
was serene, a sight to behold, senses tranquil, mind quiet, senses under con- 
trol, like a tame elephant, his heart like a clear, still pond. When he saw the 
buddha, the prince’s mind became settled, and with a clear mind he devel- 
oped great joy, well-being, and energy that derives from seeing a buddha. 
With his mind full of great joy, energy, serenity, and rapture, he paid his 
respects to the buddha, and together with his whole company, including the 
young woman, covered the buddha with five hundred thousand greatjewel 
lotuses, and made five hundred sanctuaries of jewels for the buddha and 
adorned each one with five hundred thousand diamonds. 

“Then the buddha, knowing the prince’s strong determination, 
expounded a scripture called Lamp at the Door of the Universal Eye, upon 
hearing which the prince attained ten oceans of concentrations absorbed in 
all principles of the Teaching: he attained ways of concentration such as 
those called ‘light produced from the oceans of vows of all buddhas,’ ‘path of 
illumination of past, present, and future,’ ‘going forth into the circle of all 
buddhas,’ ‘entry into the highest range of awareness of all beings,’ ‘attain- 
ment of the scope of knowledge of the causes that produce all worlds,’ ‘lamp 
illumining the oceans of faculties of all beings,’ ‘cloud of knowledge to save 
all beings,’ ‘lamp leading to the development and emancipation of all 
beings,’ ‘communicating the cycles of teaching of all buddhas,’ and ‘multi- 
tude of undertakings to purify the practices of universal good.’ Beginning 
with these, the prince attained ten oceans of concentrations absorbed in all 
the principles of the Teaching. The young woman attained a meditation 
called ‘filled with an ocean of invincible knowledge’ and became irreversi- 
ble in progress toward supreme perfect enlightenment. 

“Then the prince, paying respects to the buddha, left the presence of the 
buddha with the young woman and the rest of the company and went to his 
father, the king, in the city. Greeting the king respectfully, he informed him 
that the buddha Supreme Sun had appeared in the world and was staying in 



1420 


The Flower Ornament Scripture 


the king’s realm, having recently attained enlightenment. The king then 
asked the prince who had told him so, and he replied that it had been the 
young woman Splendor of Delight in Virtuous Conduct. 

“Then the king, hearing of the emergence of the buddha, felt that he had 
gained a great treasure, felt that he had found the rare jewel of Buddha; he 
considered the sight of a buddha to be the end of the danger of falling into 
evil ways; he felt he had found a great physician who could heal all afflic- 
tions. He thought of the buddha as a liberator from all the sufferings of the 
mundane whirl, as one who leads to ultimate peace and felicity, as one who 
reveals the unobscured light of knowledge. He thought of the buddha as the 
appearance of a great torch dispelling the darkness of ignorance, and felt that 
he had found a spiritual guide for a world with no guide, thinking of the 
buddha as a leader to omniscience for the leaderless. 

“Hearing of the emergence of the buddha with greatjoy, the king Lord of 
Wealth gathered together all the warriors, priests, townspeople, ministers, 
family priests, princes, and governors, as well as the gatekeepers and courti- 
ers, and abdicated the throne in favor of his son Lord of Glory, who had 
brought the joyous news of the appearance of the buddha. Then, having 
crowned the prince as king, he went together with ten thousand people to 
the buddha, paid his respects, and sat with his retinue before the buddha. 

“Then the buddha, looking at the king and the whole assembly, emitted 
a light from the curl of hair between his brows, a light called ‘lamp of the 
minds of all beings,’ which illumined all worlds in the ten directions, then 
stopped in front of all the world leaders, displayed inconceivable buddha- 
projections, clarified the minds of those beings who could be taught by the 
buddha, and then, by the inconceivable mastery of Buddha, by means of 
embodiment of Buddha appearing in all worlds, speaking all languages in 
the voice of Buddha, expounded a medium of mental command called 
‘unshaded lamp of meaning of all things,’ which was accompanied by as 
many media of mental command as atoms in a buddha-land. The king 
Lord of Wealth, hearing of this medium of mental command, gained an 
immense spiritual perspective on all things. As many enlightening beings 
there as atoms in the continent attained the mental command of the 
unshaded lamp of meaning of all things. Sixty million people, freed from 
contaminations, were mentally liberated. Ten thousand people became 
dispassionate and untainted, and their objective vision of things was clari- 
fied. An immense number aspired to supreme perfect enlightenment for 
the first time. Infinitely many beings in the ten directions, by seeing the 
inconceivable mystic displays projected by the buddha, reached liberation 
by way of the Three Vehicles. 

“The king Lord of Wealth, having gained great illumination from the 
Teaching, thought, ‘I cannot apply myself assiduously to such a teaching or 
accomplish such knowledge while living at home; let me leave home to be 
with the buddha.’ Then he told the buddha he wanted to receive the pre- 
cepts from the buddha and leave home to become a mendicant. The buddha 
assented to this. 



Entry into the Realm of Reality 


1421 


“So then the king and ten thousand ofhis people left home to follow the 
buddha. Not long after leaving home, he accomplished the mental com- 
mand of the unshaded lamp of meaning of all things, along with its 
subsidiaries, and attained that many concentrations. He also attained ten 
mystic knowledges of enlightening beings and plunged into infinite oceans 
of analytic knowledge. He also attained a purity of body called ‘unhindered 
sphere of action’ in going to see the buddhas of the ten directions. He 
received the teaching of the buddha, preserved it, and preached it, having 
become a great spiritual preacher and a practitioner of the teaching. By the 
power of attainment of mystic knowledge, he pervaded the whole world, 
appearing to people according to their mentalities, telling them of theemer- 
gence of the buddha, illuminating the nature that produces all buddhas, 
explaining the accomplishment of the past practices of the buddha, praising 
the miraculous power of the buddha, supporting the buddha’s teaching. 

“As for the new king, the son of Lord of Wealth, on that very day, the time 
of the full moon, he obtained the seven treasures of kingship. As he was sit- 
ting in the upper palace surrounded by a group of women, there appeared a 
great disc called ‘unobstructed momentum,’ adorned with a hundred thou- 
sand jewels, made of gold, shining all over, perfectly formed. There also 
appeared a great elephant named Diamond Mountain Blaze. There also 
appeared a horse named Swift As the Wind in the Mountains. There also 
appeared a great jewel called ‘supreme cluster of sunlight.’ There also 
appeared the young woman Splendor of Delight in Virtuous Conduct, to be 
his treasure of a wife. There also appeared a treasurer named Mass of Abun- 
dant Wealth. There also appeared a military leader, the seventh treasure, 
called Untainted Eye. Endowed with these seven treasures, he became king, 
sovereign, ruler of the four continents, just, commander of the law, victori- 
ous, with the power and vigor of the people. He also had a full thousand 
sons, strong and valiant, destroyers of enemy armies. Under his just rule the 
earth was free from war, free from evil, free from calamity, prosperous, 
peaceful, pleasant, and well populated. 

“In each of the eighty-four thousand main cities on the continent, he had 
five hundred sanctuaries built, complete with all the finest features, 
equipped with all utensils, supplies, and facilities, adorned with gardens, 
buildings, promenades, and delightful groves. In each sanctuary he also had 
buddha-memorials built, high and wide, adorned with many arrays ofjew- 
els. And he invited the buddha Supreme Sun to all those cities, where he 
presented the buddha with inconceivable offerings of all kinds. The miracle 
of the entry of the buddha into the cities fostered virtue in innumerable peo- 
ple, and all those with disturbed minds attained tranquillity, while those 
with calm minds developed the intensejoy of seeing the buddha; those who 
were full ofjoy attained purity of will for enlightenment, while those whose 
will for enlightenment was pure developed great compassion; those of 
goodwill became involved in the quest for all buddha-teachings, while those 
who knew the principles of the buddha-teaching set their minds to medita- 
tion on the intrinsic nature of all things; those who had realized the equality 



1422 


The Flower Ornament Scripture 


of things set their minds on realizing the equality of past, present, and 
future; those who had attained the scope of knowledge of past, present, and 
future entered into the light of knowledge of the succession of all buddhas, 
while those who had entered the knowledge of various manifestations of 
buddhas set their minds on the 'Ovation of all sentient beings; those 
engaged in the salvation of all beings vowed to complete the path of enlight- 
ening beings, while those who had realized the equanimity of the path 
generated the light of knowledge to bring forth the cycles of teaching of all 
buddhas; those who were ready for the guidance of the ocean of teachings 
set their minds on pervading the network of all lands with their own bodies, 
while those who realized the equality of lands undertook to know the facul- 
ties of all sentient beings, and those engaged in consideration of the faculties 
of all sentient beings in accord with their inclinations purified the determi- 
nation to reach omniscience. Entering into the fulfillment of such benefits 
for such people, the king Lord of Glory had the buddha Supreme Sun enter 
all the cities, to develop and guide those people by the inconceivable vision 
of the miracles of the Buddha. 

“Now, who do you think that prince Lord of Glory was? You should see 
him as none other than this buddha Shakyamuni, who at that time was a 
prince named Lord of Glory, who attained kingship, and was on good terms 
with the buddha Supreme Sun. And who do you think the king Lord of 
Wealth, father of Lord of Glory, was? You should see him as none other than 
the buddha Jewel Flower Light, who at that time was a king named Lord of 
Wealth, who attained supreme perfect enlightenment at an enlightenment 
site symbolized by reflection of the moon and expounded the Teaching sur- 
rounded by as many enlightening beings as atoms in untold buddha-lands in 
a world called Shining Lamp of the Aura of Buddha in a world system called 
Family Born of a Diamond Reflecting Past, Present, and Future in the center 
of an ocean of worlds called Multitude of Reflections in the Space of the 
Cosmos of Realities, which was to the east past as many oceans of worlds as 
atoms in a world. Furthermore, that ocean of worlds, Multitude of Reflec- 
tions in the Space of the Cosmos of Realities was purified by that buddha 
Jewel Flower Light in the course of his past practice as an enlightening 
being, and all the past, present, and future buddhas in that ocean of worlds 
were ripened for supreme perfect enlightenment by that buddha Jewel 
Flower Light as he carried out the practice of enlightening beings. 

“Now then, who do you think was the queen Lotus Born in that time, 
mother of the prince Lord of Glory, foremost of the eighty-four thousand 
women? You should see her as none other than Lady Maya, mother of the 
Blessed Buddha, progenetrix of the enlightening being Vairocana, estab- 
lished in unobstructed liberation of universal light, direct witness to the 
appearance of the countless multitude of all buddhas, who knows the man- 
ner of manifestation of birth of all enlightening beings. 

And who do you think was the great courtesan Beautiful? You should see 
her as Sunetra, wife of Dandapani of the Shakya clan, who is my mother. 



Entry into the Realm of Reality 1423 

And who was her daughter. Splendor of Delight in Virtuous Conduct? You 
should see her as me. 

“Who do you think were the retinue of the king Lord of Wealth? They 
were these enlightening beings seated here in this assembly, guided by the 
Buddha to the fulfillment of the vows of universally good action, with a 
body reflected in all worlds, mind unadulterated and unfragmented in all 
concentration states of enlightening beings, eyes seeing the being and coun- 
tenance of all buddhas, ears hearing the utterances of all buddhas, breath in 
control of all spiritual stations, voice going to all buddha-lands, the body of 
an enlightening being ceaselessly going to the audiences of all buddhas, 
entering the network of all places by production of embodiments suitable to 
develop and guide according to the mentalities of those to whom the 
enlightening beings appear, arriving at fulfillment of the vowsof practice of 
universal good unbroken throughout the ages. 

“The king Lord of Glory and I, furthermore, attended the buddha 
Supreme Sun as long as he lived, providing him with the necessities of life. 
After that buddha passed away entirely, a buddha named Pure Body 
emerged, in that same world, and we honored and served him. Af ter that we 
served, in succession, buddhas named Moon Reflecting Knowledge in All 
Limbs, King of Golden Light, Adorned with Marks of Greatness, Moon 
Blazing with a Web of Brilliant Light Beams, Paragon of Observant Knowl- 
edge, King Illumined with Great Knowledge, Adamantine Energy, 
Invincible Power of Knowledge, All-Observing Knowledge, Cloud of Pure 
Light, Crown Blazing with Lights of Knowledge, Banner of Lights of Vir- 
tue, Energy of the Sun of Knowledge, Limbs Like Blooming Jewel Lotuses, 
Lamp of Felicity, Radiance of Multitudes of Rays of Knowledge, Moon 
Shining Everywhere, Powerful Lion Illumined by Universal Knowledge, 
Moon of Cosmic Mind, Reflection in the Spacelike Mind of Beings, Tran- 
quil and Well Balanced, Ubiquitous Sound of Silence, Cluster of Images in a 
Network of Light Rays of Stable Knowledge, Radiance of the Mountain of 
Immortality, Thunder of the Ocean of Truths, Crown of Light in the Sky of 
Buddhas, Moon of Light Beams, Face of Complete Knowledge, Luster of 
Flowers of Pure Knowledge, Glorious Light of a Mountain of Jewel Flow- 
ers, Light of Myriad Stars of Virtue, Knowledge Emerging from the 
Heights of Concentration, Jewel Moon, Circle of Flames, Sublime Jewel 
Radiance, Unhesitating in Practice of Universal Knowledge, Blazing Lamp 
Topped with a Sea of Flames, King Proclaiming the Mansion of Truth, 
Famed for Peerless Virtue, Moon Reflecting Past Vows, Lamp of Meaning 
with Spacelike Knowledge, Lord of the Sky, Born of Truth, King Filled 
with Shining Light, Paragon of Spirituality, Chief in Knowledge, Lotus in 
the Ocean of Truth. Beginning with these, there were sixty decillion bud- 
dhas in that world whom we honored, served, and provided with food and 
clothing, medicine and furniture. 

“The last of those sixty decillion buddhas was one named Energy Born of 
Great Zeal for Truth. When that buddha came to town, I, as wife of the 
king, together with my husband, made all kinds of offerings and then heard 



1424 


The Flower Ornament Scripture 


an exposition of the Teaching from the buddha called ‘lamp produced by the 
emergence of all those who arrive at Thusness,' on hearing which I attained 
the eye of knowledge, and attained this enlightening liberation whose 
sphere is observation of the oceans of concentrations of all enlightening 
beings. 

“Cultivating this liberation for as many eons as atoms in one hundred 
buddha-lands, carrying out enlightening practice with the enlightening 
being Vairocana, I associated with countless buddhas during those many 
eons. In an eon I might serve one buddha or two, up to an inexpressible num- 
ber of buddhas; some eons I served as many buddhas as atoms in a 
buddha-land. Yet never did I know the size of the enlightening being's body 
or what it looked like; nor did I know the enlightening being’s physical, ver- 
bal, or mental actions, nor his knowledge and vision, his range of 
knowledge, or his realm of concentration of knowledge. As for those who, 
seeing the enlightening being carrying out the practice of enlightening 
beings, developed pure faith through various associations, all of them were 
taken care of by the enlightening being by various worldly and 
transmundane means, and became associates of the enlightening being. 
Associating with the enlightening being as he carried on enlightening prac- 
tice, they never regressed on the way to supreme perfect enlightenment. 

“Having attained the enlightening liberation whose sphere is observation 
of the oceans of concentrations of all enlightening beings when I saw the 
buddha Energy Born of Zeal for Truth, as I cultivated this liberation along 
with the enlightening being for as many eons as atoms in a hundred buddha- 
lands, I propitiated, served, and attended all the buddhas who emerged in 
those ages and heard, took up, and remembered their teachings; and I 
attained this liberation from all those buddhas, by various methods, by vari- 
ous enunciations of principles and systems of scriptures, by various bodies of 
liberation, by various doors of liberation, by various liberative meditations 
and procedures, by various ways of access, by entry into various oceans of 
buddha-lands, by various visions of oceans of buddhas, by entry into various 
buddhas’ assemblies, by various paths following the oceans of vows of 
enlightening beings, by carrying out various paths following the oceans of 
vows of enlightening beings, by carrying out various practices of enlighten- 
ing beings, by accomplishing various practices of enlightening beings, by 
various manifestations of the scope of the endeavor of enlightening beings: 
yet I still did not enter the enlightening being’s universally good liberation. 
Why? Because the ways of liberation of the universally good enlightening 
beings are infinite as space, infinite as the thoughts of all sentient beings, 
infinite as the ocean of time periods of past, present, and future, infinite as 
the ocean of places, infinite as the ocean of structures of the cosmos; indeed, 
the ways of liberation of the universally good enlightening beings are equal 
to the sphere of buddhahood. 

“For as many eons as atoms in a buddha-land I gazed at the enlightening 
being, never tired of seeing him. Just as countless illogical thoughts and illu- 
sions rise in the minds of a woman and man full of passion when they get 



Entry into the Realm of Reality 


1425 


together, as I watched the body of the enlightening being, in every moment 
of consciousness I perceived infinitely various indications from each of his 
pores — the range of world systems, their various foundations, various con- 
joining arrangements, various configurations, various mountain ranges, 
various arrays of the ground, various arrays of clouds in the sky, various 
names and numbers of eons, emergence of various buddhas and formation of 
lineages of buddhas, various adornments of enlightenment sites, various 
occult powers involved in the buddhas’ teaching procedures, various arrays 
of buddhas’ audiences, various enunciations of scriptures, productions of 
various vehicles of emancipation, and various manifestations of pure light, 
the like of which I had never seen before. By ceaseless effort, from each of 
his pores I saw in each moment of consciousness infinite oceans of buddhas, 
various adornments of enlightenment sites, various mystic operations of the 
Teaching, and various miraculous proclamations of scriptures. From each of 
his pores I saw, in each moment of consciousness, infinite oceans of beings, 
various houses, gardens, mountains, palaces, rivers, seas, and dwellings, vari- 
ous physical bodies, various goods, various actions and efforts, and various 
forms of development of faculties. From every one of his pores infinitely 
various ways of entering past, present, and future became perceptible; infi- 
nitely various oceans of vows of enlightening beings were purified, infinite 
oceans of differences of the practices of the stages of enlightening beings 
became perceptible, the infinitely various purities of the transcendent ways 
of enlightening beings became perceptible, infinitely various oceans of past 
efforts of enlightening beings became perceptible, infinitely various oceans 
of ways of purifying buddha-lands became perceptible; infinitely various 
oceans of the universal love of enlightening beings, oceans of universal love 
for all beings, and oceans of heroic efforts to develop and guide all beings 
descended into the world, infinite oceans of the universal compassion of 
enlightening beings arose, infinite oceans of the great joy of enlightening 
beings grew, and in every moment of consciousness infinitely various oceans 
of efforts to take care of all sentient beings were accomplished. 

“In each moment of consciousness through those eons numerous as atoms 
in a hundred buddha-lands, I perceived oceans of principles of the Teaching 
from each pore of the enlightening being, and never reached the end, even 
though I did not go into what I had already gone into, and did not attain 
what I had already attained. This I did by going into the ocean of various 
ways of liberation of the enlightening being, even when he was the prince 
Siddhartha in the royal palace surrounded by women; I perceived infinitely 
various oceans of principles of past, present, and future through each of his 
pores, by penetrating the oceans of ways into the realm of reality. 

“I only know and have attained this enlightening liberation whose sphere 
is observation of the oceans of concentrations of all enlightening beings. 
Flow can I know the practice, tell of the qualities, or show all the oceans of 
virtue of the enlightening beings who have gone into the infinitely various 
oceans of liberative means, who purposely appear physically like all beings, 
who appear to act in accord with the mentalities of all beings, who emanate 



1426 


The Flower Ornament Scripture 


infinitely various appearances from all their pores, who realize the purity of 
essence and nature of all bodies, who are free from discriminatory thought 
because of awareness of the spacelike quality of the nature ofbeings, whose 
intellect reaches everywhere with certain discernment, occupied with spiri- 
tual powers equal to those who arrive at Thusness, who produce miraculous 
displays of infinite spheres of liberation, who have mastered the state where 
they can enter the vast cosmos of realities in a thought, who roam freely in 
the ocean of liberation of the all-sided stage of all truths? 

“Go to Lady Maya, mother of the enlightening being, who is sitting on a 
great jewel lotus seat near the Blessed Vairocana. Go ask her how enlighten- 
ing beings become undefiled by the taint of worldly things while they are 
carrying out the practice of enlightening beings, how they become unflag- 
ging in serving all buddhas, how they become undeviating from the ends of 
the actions of enlightening beings, how they become free from all hin- 
drances to entry into the liberations of enlightening beings, how they 
become unfixed to all states of enlightening beings, how they come into the 
presence of all buddhas and do not stop their efforts to take care of all sen- 
tient beings, do not cease enlightening practice for all time, do not regress 
from the undertaking of the Great Vehicle of universal enlightenment, and 
do not become discouraged in maintaining and increasing the roots of good- 
ness in the world.” 

Then, by the empowerment of Buddha, Gopa spoke these verses illustrat- 
ing this way of liberation: 

Those who see the best of people 

Engaged in the practice of perfect enlightenment 

All go to join him. 

Be they friendly or inimical. 

I remember as many eons as there are atoms 
In a hundred lands; 

There was an excellent world of outstanding light. 

With an age of supreme magnificence. 

In that age, in that world, 

Were sixty decillion buddhas; 

The last of them, best of sages, 

Was a lamp of the world. Spiritual Paragon. 

At the time of that buddha’s demise 
There was a glorious king 
Who had conquered all enemies, 

A king of kings with unobstructed knowledge. 

He had five hundred sons 

Who were heroic, brave, and handsome, 



Entry into the Realm oj Reality 


1427 


Physically perfect and pure. 

Adorned with unexcelled splendor. 

The king and his sons had faith in Buddha 
And made great offerings to the enlightened; 

They always followed the true teaching 

And were unshakable in application of its practice. 

The king had a brilliant son, 

A pure being, 

Adorned with the thirty-two 
Marks of a great man. 

Giving up his kingship, he left home 
Together with five million people; 

Having gone forth, he worked with firmness and energy 
To preserve the teaching of the Buddha. 

There was a city full of trees, 

Best of a billion cities; 

There was a forest there of various trees, 

Quiet and most beautiful. 

There the king’s son sojourned, 

Experienced, intelligent, clear-minded; 

He elucidated the Buddha’s teaching 
To purify the spirit of defiled beings. 

Gathering wise people, he entered the city. 

Composed, of noble mien and serene appearance, 

His gaze steady, mindful, aware. 

His action profound, walking steadily. 

There was an excellent town. Banner of Joy, 

And a grandee there named Resounding Fame; 

I was his beloved daughter. 

Named Shining Light, more beautiful. 

I saw the shining prince and his retinue 
As I stood in the door of my house; 

He was handsome, with the marks of greatness, 

And I became very happy on seeing him. 

When lie passed my door, 

I put a pearl in his bowl; 



1428 


The Flower Ornament Scripture 


Then, taking off all my jewelry, 

Full of love I gave it to him. 

With an impassioned heart 
I made a gift to that enlightening being. 

And for two hundred and fifty eons 
Did not fall into evil states. 

I was born among celestials, 

Or as a human princess. 

And in endless forms 
I always saw the prince. 

Then I was born to a courtesan, 

Saw the prince and fell in love, 

Made myself known to him, 

And became his obedient wife. 

He and I together made offerings 
To the sage Supreme Sun with pure faith, 

And having seen that buddha, 

I was inspired to seek supreme enlightenment. 

During that eon sixty decillion 
Buddhas emerged in the world: 

The last of those buddhas 
Was Energy of Zeal for Truth. 

Then my objective eye was clarified 

And I became aware of the essence of things; 

My continuous errant conceptions were silenced, 
And I attained this illumination thenceforth. 

After that I observed the stage 
Of concentration of enlightening beings; 

In a mental instant I see unthinkable 
Oceans of lands in the ten directions. 

And I sec in all directions 

Various pure worlds, infinitely wondrous; 

Seeing them, my mind does not cling to them, 
Nor is it repelled by defiled lands. 

I also see the enlightenment sites in those lands 
And all the buddhas there, 

And I behold in one thought 
Their measureless oceans of light. 



Entry into the Realm of Reality 


1429 


In the same way I see their oceanic congregations 
In an instant of awareness, unimpeded, 

And know all their concentrations, 

And all their immeasurable liberations. 

I also keep their myriad practices in mind, 

And penetrate all the principles of the stages; 

And in each and every instant I enter 
Into the countless oceans of their vows. 

Observing the body of the True Man for endless eons 
And carrying out his practice, 

I have never seen an end to the mystic projections 
Emanating from his every hair. 

And I see oceans of lands beyond number 
On the tip of a single hair, 

With their masses of air and water, fire and earth, 

On various foundations, with different forms, 

And diverse patterns of structure, 

Of various types, according to distribution of elements, 

With an endless variety of adornments. 

I see each of the untold realms 
In the measureless oceans of lands, 

And I see the buddhas therein 
Guiding people by articulating truth. 

I do not understand his activities, 

His speech, his mind, or its action, 

Or his mystic powers and miracles, or great sublime practice, 
Though I have been working at this for eons. 

Then Sudhana paid his respects and took leave of Gopa. 

Maya 

Then Sudhana, turning to go to Lady Maya, having attained knowledge 
from investigation of the sphere of buddhahood, thought to himself, “How 
can I meet, associate with, and learn from spiritual benefactors whose senses 
are detached from all worlds, who do not abide anywhere, whose bodies are 
beyond all attachments, who have set out on the unimpeded path, who have 
purified the spiritual body, who skillfully project bodily forms by the illu- 
sion of physical action, who observe the world as being within the illusion 
of knowledge, who are physical embodiments of vows, whose bodies are 
made of mind by the power of Buddha, whose bodies are not born and do 



1430 


The Flower Ornament Scripture 


not perish, whose bodies are neither real nor unreal, whose bodies neither 
come nor go, whose bodies neither become nor disintegrate, whose bodies 
are of one form which is formless, whose bodies arc nondual and freed from 
attachments, whose bodies have no resting place, whose bodies have no 
extinction, whose bodies are like reflections and have no difference, whose 
bodies are like dreams in action, whose bodies are like images in a mirror, 
whose bodies stand tranquilly everywhere equally, whose bodies are emana- 
tions pervading all directions, whose bodies arc continuous through past, 
present, and future, whose bodies are neither physical nor mental and arc 
indivisible, whose bodies are beyond the range of vision of all worldlings, 
whose secret being can only be known to the vision of the eye of universal 
good, whose realm of action is unobstructed like space?” 

As he was engaged in such thoughts, a city goddess named Jewel Eyes, 
surrounded by a group of sky goddesses, showed herself in the sky, her body 
adorned with various adornments, holding a basket of celestial flowers of 
many shapes and colors, and spoke to Sudhana in these terms as she scattered 
them before him: “You should guard the city of mind, by not dwelling on 
enjoyment of mundane objects. You should adorn the city of mind, by con- 
centrating on the ten powers of the enlightened. You should clean the city 
of mind, by getting rid of jealousy, envy, and guile. You should extinguish 
the burning of the city of mind, by meditating on all truths. You should 
expand the city of mind, by increasing the flow of great energy in preparing 
for omniscience. Y ou should protect the dwellings, storehouses, and facili- 
ties of the city of mind, by command of the vast spiritual palace of all 
concentrations, attainments, meditations, and liberations. You should illu- 
mine the city of mind, by absorbing universal transcendent wisdom in the 
assemblies gathered around all buddhas. You should make the city of mind 
firm, by putting the paths of means produced by all buddhas into the city of 
your own mind. You should build strong walls about the city of mind, by 
purification of mind in carrying out the vow of practice of universal good. 
You should make the city ot mind invincible and impregnable, by being 
invulnerable to all afflictions and bad influences. You should light up the 
city of mind, by illumining all beings with the knowledge of the enlight- 
ened. You should irrigate the city of mind, by receiving the clouds of 
teaching of all buddhas. You should firmly brace the city of mind, by absorb- 
ing into your own mind the oceans of virtues of all buddhas. You should 
broaden the city of mind, by suffusing all beings with great love. You should 
provide shelter, by producing the shield of all good ways in the vast canopy 
of the Teaching. You should water the city of mind, by feeling great com- 
passion for all beings. You should open the doors of the city of mind, by 
giving of yourself and giving goods to all beings. You should purify the city 
of mind, by turning away from passion for ephemeral things. You should 
make the city of mind steadfast and strong, by excluding all unhealthy ele- 
ments from your body-mind continuum. You should energize the city of 
mind, by maintaining the energy to produce the provisions for omniscience. 
You should illuminate the city of mind, by the illumination of recollection 



Entry into the Realm of Reality 


1431 


of the spheres of the buddhas of past, present, and future. You should know 
how to stock the city of mind, by examination, learning, and higher knowl- 
edge of the various doors of truth in the scriptures of the cycles of teaching 
of all buddhas. You should know how to govern the city of mind, by show- 
ing all beings the path of entries into omniscience in various ways. You 
should know how to support the city of mind, by perfection of accomplish- 
ment of the vows of all buddhas of past, present, and future. You should 
know how to increase the power to provide for the city of mind, by increas- 
ing the great stores of virtue and knowledge from all realms of truth. You 
should know how to emanate light throughout the entire city of mind, by 
higher knowledge of the science of stripping away defilements from the 
minds, senses, and interests of all sentient beings. You should know how to 
control the city of mind, by embracing all the principles of the realm of real- 
ity. You should make the city ofmind light, by the light of mindfulness of all 
buddhas. You should know the essence of the city of mind, by penetrating 
the principle of nonsubstantiality of all things. You should observe the 
illusoriness of the city of mind, by going to the spiritual city of omniscience. 

“By thus purifying the city of mind, an enlightening being can produce 
all good. Why? Because no obstacles stand before an enlightening being 
whose mind-city is thus purified — no obstacles to seeing buddhas, or obsta- 
cles to hearing the Teaching, or obstacles to serving buddhas, or obstacles to 
efforts to save sentient beings, or obstacles to purifying buddha-lands. Spiri- 
tual friends are easily perceptible to an enlightening being looking for 
spiritual friends when the mind is free from obstacles; and omniscience for 
enlightening beings comes through the help of spiritual friends.” 

Then a goddess. Spiritual Lotus, surrounded by innumerable goddesses 
radiant with modesty and beauty, came forth from the enlightening site 
praising Lady Maya and stopped in the sky in front ofSudhana, each goddess 
emanating webs of light of many jewel colors, colors of pure flames of 
incense of many fragrances, colors soothing the mind, colors increasing the 
flow of joy in the mind, colors cooling the fever of the body, colors showing 
physical purity, webs of light produced by the motion of unattached, 
unimpeded bodies. Illumining a multitude of lands, revealing to Sudhana 
the forms of all buddhas everywhere, the lights then circled the whole 
world and descended into Sudhana’s head, and from his head entered into all 
of his pores. 

As soon as the light rays of the goddesses touched Sudhana, he acquired an 
eye called ‘dispassionate light,’ with which no darkness can coexist; he 
acquired an eye called ‘unobscured,’ whereby he saw the essence of beings; 
he acquired an eye called ‘dispassionate sovereign,’ whereby he viewed the 
sphere of essence of all phenomena; he acquired an eye called ‘pure state,’ 
whereby he viewed the nature of all lands; he acquired an eye called ‘shining 
light,’ whereby he viewed the reality body of those who arrive at Thusness; 
he acquired an eye called ‘universal light,’ whereby he viewed the incon- 
ceivable perfection of the physical embodiment of those who arrive at 
Thusness; he acquired an eye called ‘unobstructed light,’ whereby he viewed 



1432 


The Flower Ornament Scripture 


the becoming and disintegration of worlds in all universes; he acquired an 
eye called ‘total illumination,’ whereby he observed the manner of extrac- 
tion of the principles of the scripture in the teachings of all buddhas; he 
acquired an eye called ‘universal scope,’ whereby he viewed the infinite vari- 
ety of mystic powers used by buddhas to guide beings; he acquired an eye 
called ‘all-seeing,’ whereby he observed the emergence of buddhas in all 
lands. 

Then a supernatural being named Fine Eye, doorkeeper of the hall of 
assembly of enlightening beings, at the head of ten thousand supernatural 
beings, together with his wife and son and clan, sprinkled Sudhana with 
flowers of various colors and pleasant fragrances, and said, “An enlighten- 
ing being imbued with ten qualities can approach all spiritual friends. 
What are these ten? A pure mind free from guile and deceit; great compas- 
sion taking in all beings as a whole; meditation on the unreality of 
self-existence of all beings; the willpower to proceed unswervingly toward 
omniscience; the power of attention to the spheres of all buddhas; clear 
perception of the purity of essence of all phenomena; great kindness to all 
beings as a whole; the light of knowledge that dissolves all barriers; the 
great body of teachings that acts as a shield against the miseries of the mun- 
dane whirl; the eye of knowledge of all currents of reality, directed toward 
the path of spiritual friends. 

“Having attained these ten things, enlightening beings can approach all 
spiritual friends; and by observation through ten ways of concentrated medi- 
tation they can come face to face with all spiritual friends. What are the ten? 
Meditation on the purity of the sky of reality; meditation viewing the ocean 
of all realms; meditation without discrimination or thought of any objects; 
meditation on the appearance of the multitudes of buddhas of all realms; 
meditation on the multitude of virtues of omniscience; meditation with 
every thought constantly on spiritual friends; meditation on the virtues of 
all buddhas deriving from spiritual friends; meditation on being with all 
spiritual friends forever; meditation on always going to all spiritual friends 
everywhere equally; meditation devoted to tireless application of the tech- 
niques of all spiritual friends. The enlightening being who has 
accomplished these ten kinds of concentrated meditation comes face to face 
with all spiritual friends and attains a liberation through concentration 
called ‘enunciation of the teachings of all buddhas by spiritual friends,’ prac- 
ticing which the enlightening being realizes the indivisible sameness of all 
buddhas and finds spiritual friends everywhere in contact.” 

Having been told this by the supernatural being, Sudhana looked up to 
the sky and said, “Bravo, O noble one, sympathetic one; you are trying to 
help me and show me spiritual friends. Tell me, in the right way, how to pro- 
ceed; where should I go? Where should I search? What should I meditate on 
to sec spiritual friends?” 

The supernatural being said, “One may go into the presence of spiritual 
friends by an attitude of universal respect, by mental focus on remembering 
spiritual friends in all things, by concentration speeding everywhere by 



Entry into the Realm oj Reality 1433 

dreamlike speed of mind, by realizing mind and body as like 
reflections.” 

Then Sudhana, practicing as he had been taught by the supernatural being 
Fine Eye, saw a great jewel lotus spring up from the ground in front of him. 
In the heart of the lotus he saw a tower called ‘chamber containing the cos- 
mos,’ beautifully made of gold and jewels. Inside the tower he saw a lotus 
calyx throne made of wish-fulfilling jewels, set on jewel figurines of the 
chiefs of all realms of being, arrayed with many kinds of precious adorn- 
ments and bells which emanated sounds telling of the principle of universal 
love, the names of the buddhas of past, present, and future, the teachings of 
all buddhas, and the vows of all enlightening beings. It was also arrayed with 
rows of jewels which reflected the manifestations of buddhas and the succes- 
sion of births of all buddhas of past, present, and future, rows of radiant 
jewels showing the lights of the activities in all buddha-lands throughout 
space and the effecting of all miracles, emanating the auras of light of all 
buddhas, emanating apparitions like the chiefs of all worlds making offer- 
ings to buddhas, and jewels filling the cosmos in every moment with the 
mystic projections of the universally good enlightening being. Every object 
on the throne of inconceivable qualities emanated celestial eulogies of the 
enlightened. The throne was also surrounded by an inconceivable number 
of seats arrayed with jewels. 

Sudhana saw Lady Maya sitting on that throne, her physical form tran- 
scending all in the triple world, having gone beyond all states of being; 
facing all beings, appearing according to their mentalities; unstained by any 
world, being made of myriad virtues; in the likeness of all beings, appearing 
in such a way as to please all beings; adapted to develop and guide all beings, 
descending into the presence of all beings; appearing continuously to beings 
at all times like the sky, appearing to all beings to be permanent; not going 
anywhere, not passing away from all worlds, not coming anywhere, not 
coming into existence in any world; unoriginated, absorbed in the equanim- 
ity of nonorigination; unextinguished, involved in the affairs of all worlds; 
not real, having attained suchness; not false, appearing in accord with the 
world; not in motion, being divorced from death and birth; not annihilated, 
because of the nonannihilation of the nature of reality; undefinable, being 
beyond any manner of speaking; uniform, her auspicious characteristics 
issuing from indefinability; like a reflection, appearing according to the 
minds of all beings; like magic, made of the magic of knowledge; like specks 
of light, moment to moment sustained by the thoughts of beings; like a 
shadow, bound to all beings by commitment; dreamlike, appearing to beings 
according to their mentalities without being mixed up; reaching through- 
out all universes, being in nature pure as space; issuing from universal 
compassion, engaged in the protection of the community of beings; issuing 
from the door of nonobstruction, pervading the cosmos in each instant; infi- 
nite, dwelling in all worlds without defilement; measureless, transcending 
all manner of verbal expression; nondwelling, manifesting to guide all 
beings; unfixed, appearing magically in the body of a living being; not really 



1434 


The Flower Ornament Scripture 


existing, made by the magic of aspiration; unsurpassed, being beyond all 
worlds; unreal, being a manifestation of tranquillity; unproduced, con- 
nected to beings according to their acts; like a wish-fulfilling jewel, 
fulfilling the commitment to satisfy the wishes of all beings; without dis- 
crimination, based on the thoughts of all beings; beyond conception, 
unknowable to all beings; based on resolve, never leaving the mundane; 
pure, nonconceptual like Thusness. 

In this form did Sudhana see Lady Maya, manifesting a physical body that 
was not form, being a reflection of form; not feeling, being the ultimate ces- 
sation of painful feelings of the world; outside the thoughts of all beings, but 
appearing in their thoughts; issuing from the unfabricated nature of reality, 
detached from illusory action; transcending the sphere of discriminatory 
consciousness, born of the knowledge of vows of enlightening beings; hav- 
ing no intrinsic essence, being beyond the range of all verbal expression; free 
from the burning of the mundane whirl, having arrived at the state of 
supreme coolness of the reality-body — she was appearing physically to 
beings in accord with their minds by mastery of their minds, appearing in 
forms resembling all beings but superior to the physical forms of all beings. 
Some beings saw her in the form of a devil woman, with a form superlative 
among devil women; some saw her in forms superlative among the god- 
desses of various heavens; some saw her in forms superlative among the 
females of the various kinds of beings; some saw her in the form of a most 
beautiful human princess. 

Then Sudhana, emptied of notions of the forms of all beings, penetrating 
the minds of other beings, saw Lady Maya in the minds of all beings, her vir- 
tue sustaining all beings, her body an accumulation of the virtues of 
omniscience; she was engaged in nondiscriminatory perfect giving, impar- 
tial toward all beings, having united all beings in the fellowship of universal 
compassion; she had set out to actualize the virtues of all buddhas; she had 
entered the ocean of all ways of tolerance; her mind was expanded with a 
flood of energy of omniscience; she was indefatigable in clarification of all 
spheres of truth; she was adept in meditation on the essence of all things; her 
mind was accomplished in all branches of meditation; she was engaged in all 
branches of meditation without confusion and had perceived the unique 
sphere of meditation of those who arrive at Thusness; she was intent on vari- 
ous meditations to evaporate the ocean of afflictions of all beings; she knew 
how to analyze the teachings of all buddhas; she had the wisdom to consider 
all the designs of reality; she gazed tirelessly on all buddhas; she ceaselessly 
observed the succession of buddhas of past, present, and future; she faced the 
door of vision of all buddhas; she knew the variety of techniques to perfectly 
accomplish the path of attainment of all buddhas; she coursed in the space of 
all who realize Thusness; she knew how to take care of all beings; she 
appeared in an infinite variety of reflections to develop and guide beings 
according to their mentalities; she comprehended the variety of purities of 
all buddha-bodies; she had vowed to purify all lands; she had perfected the 
vow to guide all beings to ultimate liberation; her mind pervaded the spheres 



Entry into the Realm of Reality 


1435 


of all buddhas with respect; she had the energy to produce all the miracles of 
enlightening beings; she had purified the supreme spiritual body; she mani- 
fested infinite physical bodies; she crushed the power of all demons; she was 
imbued with the power of great roots of goodness; with intellect born of the 
power of truth she perceived the power of buddhas; she had perfected all 
powers of mastery of enlightening beings; she was flooded with the power 
of omniscience; her wisdom was illumined by the lightning of the knowl- 
edge of all buddhas; her knowledge contemplated the infinite ocean of 
minds of beings; she comprehended the myriad mentalities of beings; she 
was expert in knowledge of the differences in faculties of others; she was 
skilled in knowledge of the differences in interests of infinite beings; her 
body pervaded infinite oceans of lands in the ten directions; she was expert 
in knowledge of the differences in all worlds; she was skilled in the means of 
knowing the junction and disjunction of all lands; she saw throughout all 
realms by knowledge; she was aware of all times; she bowed to all buddhas; 
her mind was directed toward reception of the ocean of all buddha- 
teachings; she was engaged in accomplishing fulfillment of all qualities of 
buddhas; her intellect was applied to the production of all the provisions for 
enlightenment; she boldly considered and carried out all the undertakings of 
enlightening beings; she had completed all the elements of development of 
the will for enlightenment; she was engaged in protecting all beings; she 
undertook to be the mother of all enlightening beings and buddhas. 

Beginning with these, Sudhana saw Lady Maya in as many ways as atoms 
in the continent: seeing her, he magically made his body as extensive as Lady 
Maya, and with this omnipresent body bowed to the ubiquitous Maya. As he 
was bowing, an infinite variety of concentrations entered into him. Observ- 
ing those concentrations, making them externally undetectable, cultivating 
them, mastering them, remembering them, making them all-pervasive, 
expanding them, watching them, increasing them, accomplishing them, 
and fixing their impression, he rose from those concentrations and circled 
Lady Maya, her retinue, her abode and seat, and then stood respectfully 
before her and said, “Noble one, Manjushri inspired me to seek supreme 
perfect enlightenment and directed me to attend spiritual benefactors. So I 
have been approaching spiritual friends, benefactors, and in the course of 
doing so I have come to you. Now please tell me, noble one, how an enlight- 
ening being may achieve omniscience while carrying out the practice of 
enlightening beings.” 

She said, “I have attained an enlightening liberation, ‘magical manifesta- 
tion of knowledge of great vows.’ Imbued with this liberation, I am the 
mother of all the enlightening beings in their final existence in all the 
worlds in this world-ocean where Vairocana Buddha’s miraculous manifes- 
tation of birth as an enlightening being in the final existence takes place. All 
those enlightening beings grow in my belly and come forth from my right 
side. So here too in this great city of Kapilavastu, as wife of the king 
Shuddhodana, I became the mother of the enlightening being Siddhartha, 
by the great inconceivable miracle of the birth of an enlightening being. 



J 436 


The Flower Ornament Scripture 


“At that time I was in the house of king Shuddhodana, and when the time 
of the enlightening being’s descent from the heaven of contentment had 
arrived, from every pore the enlightening being emanated as many rays of 
light as atoms in untold buddha-lands, arrayed with the qualities of the birth 
of all enlightening beings, known as the light originating from the qualities 
of birth of all buddhas; those rays of light illumined the whole world, then 
descended on my body and entered into every pore of my body, beginning 
with my head. As soon as those light rays of the enlightening being, with 
various names, emanating magical projections of the various miracles 
attending the birth of an enlightening being, had entered me, they caused 
the spheres of light at the front of the enlightening being’s light rays to be 
manifest in my body, and the supernal manifestations of miracles attending 
the birth of all enlightening beings were visible. And as soon as those light 
rays of the enlightening being had entered my body, I saw all the enlighten- 
ing beings whose birth-miracles were shown in the spheres at the front of 
the enlightening being’s light rays, as they sat on the Buddha’s lion throne at 
the site of enlightenment, surrounded by congregations of enlightening 
beings, honored by the leaders of the worlds, turning the wheel of the teach- 
ing. I also saw all the buddhas with whom those buddhas associated as they 
carried out enlightening practices in the past. I also saw mystical projections 
of their initial inspiration, attainment of enlightenment, turning of the 
wheel of the teaching, final extinction, and the pure arrays of all buddha- 
lands, as well as the multitudes of emanations of those buddhas pervading 
the cosmos in each moment of consciousness. When those rays of light of 
the enlightening being entered my body, my body outreached all worlds, 
and my belly became as vast as space, and yet did not go beyond the human 
physical size. The supernal manifestations of the enlightening beings’ abode 
in the womb everywhere in the ten directions all appeared in my body. 

“Upon the appearance in my body of the furnishings of the enlightening 
being’s abode in the womb, the enlightening being, together with as many 
enlightening beings as atoms in ten buddha-lands, all with the same vow, 
the same practice, the same roots of goodness, the same state of liberation 
and the same stage of knowledge, adept at the same mystic projection, hav- 
ing accomplished the same endeavor, adept at the same practice, having 
purified the same spiritual body, able to assume an infinite variety of physi- 
cal forms, expert in the projection of the endeavors of universally good 
enlightening beings, respectfully attended by chiefs of all worlds, descended 
from the heaven of contentment by the great miracle of enlightening 
beings; appearing to pass away from all heavens of contentment, appearing 
to become regenerated in all worlds, from each heaven of contentment to 
early existence, following skill in means of developing inconceivable num- 
bers of sentient beings to maturity, alerting all intoxicated, deluded beings, 
detaching from all attachments, emanating a great network of light beams 
dispelling the darkness from all worlds, stopping all evils and miseries, put- 
ting an end to all hellish ways of being, making all beings aware of their past 
deeds, rescuing all beings, appearing in the presence of all beings, he 



Entry into the Realm of Reality 143 7 

descended from the heaven of contentment with his retinue and entered my 
belly. 

“Once all of them were in my belly, they walked around in strides as big as 
a billion-world universe, even as big as worlds as numerous as atoms in 
untold buddha-lands. Also all the untold congregations of enlightening 
beings at the feet of all buddhas in all worlds in the ten directions entered my 
belly in every moment of thought to see the miracle of the enlightening 
being’s dwelling in the womb. The chief gods of all the heavens also came to 
the enlightening being in the womb, to see and honor him, to listen to the 
Teaching and hear his discourse. Yet even though it took in all those multi- 
tudes, my belly was not enlarged, nor did this body of mine become any 
more than a human body. Yet it received so many multitudes; and all the 
celestials and humans saw the various pure arrays of the enlightening beings’ 
surroundings. Why was this? Because of the development of this enlighten- 
ing liberation of the magic of knowledge of great vows. 

“Just as I received the enlightening being in my belly in this world, so did 
I likewise do so in all worlds in the billion-world universe, and with this 
same miraculous manifestation; yet this body of mine is neither dual nor 
nondual, neither single nor multiple; this is because of the development of 
this enlightening liberation of the magic of knowledge of great vows. And 
just as I was the mother of thisbuddha Vairocana, so was I the mother of inf i- 
nite buddhas before. Whenever an enlightening being was spontaneously 
born in the calyx of a lotus, there I became a lotus-pond goddess and 
received the enlightening being, and the world recognized me as the 
progenetrix of the enlightening being; in whatever buddha-land an enlight- 
ening being appeared, I became an enlightenment-site goddess there: thus 
in whatever ways enlightening beings manifested birth in the world in their 
final existence, in so many ways did I become the mother of the enlighten- 
ing beings. 

“Just as I was the mother of this buddha in this world in all his manifesta- 
tions of miracles of birth as an enlightening being, so was I the mother of the 
buddhas Krakucchanda, Kanakamuni, and Kashyapa; and so will I be the 
mother of all the buddhas of this eon. 

“When the time comes for the enlightening being Maitreya, now in the 
heaven of contentment, to manifest descent from heaven, and emanate the 
lights of the manifestation of the miracles of enlightening beings abiding in 
the womb whence they are born, I will see all realms in all universes which 
are illumined thereby, where Maitreya will be born in a royal family in the 
human world and will guide sentient beings, and everywhere therein I will 
be the mother of the enlightening being. 

“And just as I will be the mother of Maitreya, so will I be the mother of all 
buddhas in this eon in this universe, and in all universes of the ten directions, 
penetrating endless universes. And just as I will be the mother of Maitreya, 
by untold virtues, so shall I be the mother of all the buddhas in this eon, and 
in endless billions of eons in all the worlds in all world systems in this flower 
treasury ocean of worlds, I will be the mother of all the buddhas of the future 



1438 


The Flower Ornament Scripture 


when they arc enlightening beings, carrying on the practice of universally 
good enlightening beings, establishing guidance for the perfection of all 
beings in all ages.” 

Then Sudhana asked Lady Maya, “How long ago did you attain this enlight- 
ening liberation of magical manifestations of knowledge of great vows?” 

Maya replied, “Inconceivable eons ago, beyond the range of mind, beyond 
conscious calculation, there was an age called Pure Light. In that age of Pure 
Light there was a world called Elevated, which was pure with some defile- 
ment, made of many jewels, with surrounding mountains, polar mountains, 
and oceans, containing realms of celestials, humans, animals, ghosts, and 
hells, variegated and pleasant to see. In that world were a billion sets of four 
continents, in the middle of which was a group of four continents called 
Supreme Lionlike Majesty, in which there were eighty billion metropolises, 
among which was one called Possessed of the Best of Banners. There in that 
metropolis was a king called Great Energetic Power, a sovereign ruler. There 
was also an enlightenment site in that metropolis called Conspicuous Rays 
of Light, wherein there was a deity called Radiant Eyes. Furthermore, at that 
enlightenment site an enlightening being named Pure Standard sat, to attain 
omniscience. A demon named Golden Light, along with a great army of 
cohorts, had come invisibly to prevent the enlightening being from attain- 
ing omniscience; but the king Great Energetic Power, who had attained the 
mastery which enlightening beings realize, issued a great magical projec- 
tion, producing a great army, more numerous than and superior to that of 
the demons, to surround the enlightenment site and fight off the demon 
army. The demon army was thereby scattered, and the blessed Pure Standard 
realized perfect enlightenment. 

“The goddess of the enlightenment site, Radiant Eyes, looking upon the 
king as her son, then prostrated herself before the buddha and made a vow: 
‘Wherever I may be born, may the king Great Energetic Power be my son; 
and when he attains supreme perfect enlightenment, I will be his mother 
then too.’ Having made this vow, she attended ten decillion buddhas at that 
enlightenment site during that eon. 

“Now, who do you think that goddess was? It was I myself who was the 
enlightenment-site goddess Radiant Eyes at that time. As for the king Great 
Energetic Power, who had the mastery of an enlightening being and 
destroyed the demon army by means of a magical projection, it was none 
other than this present buddha, the blessed Vairocana, the saint, the per- 
fectly enlightened one, who was at that time the king Great Energetic 
Power. Ever since then, wherever I have been, he has come as my son, carry- 
ing out the practice of enlightening beings in all buddha-lands, in all states 
of being, in all lifetimes, based on all that is good, in all undertakings 
through which enlightening practice is carried out. Wherever he emerged to 
develop and perfect sentient beings, there I was his mother, and in his final 
existence too, I was his mother, everywhere. In all modes of birth as an 
enlightening being, moment to moment, however many miracles of birth as 



Entry into the Realm oj Reality 


1439 


an enlightening being he displayed, in every case I was his mother. In the 
same way I was the mother of infinite buddhas of the past, and I am mother 
to the infinite buddhas of the ten directions in the present. And all the bud- 
dhas I was mothers to in their last existence as an enlightening being 
emanated lights from their navels and illumined this great body and this 
seat. 

“I only know this enlightening liberation of magical manifestation of 
knowledge of great vows — how can I know the practice or tell of the virtues 
of the enlightening beings who are filled with great compassion, who never 
tire of guiding to perfection of omniscience, who are able to display projec- 
tions of the miracles of all buddhas from every pore? 

“In the thirty-three-fold heaven of this world is a goddess named 
Surendrabha, who is the daughter of a god named Smrtimati. Go ask her 
how to learn and carry out the practice of enlightening beings.” 

So then Sudhana paid his respects and left Lady Maya. 

Surendrabha 

Then Sudhana went to the thirty-three-fold heaven, and went to the god- 
dess Surendrabha. Paying his respects to the goddess, Sudhana stood before 
her and said, “Noble one, I have set my mind on supreme perfect enlighten- 
ment, but I do not know how to learn and carry out the practice of 
enlightening beings. I hear you give instruction to enlightening beings, so 
please tell me how to learn and practice.” 

Surendrabha replied, “I have attained an enlightening liberation called 
pure manifestation of unimpeded recollection. I am aware that there was an 
age called Flowering, in which I served as many buddhas as there are grains 
of sand in the Ganges River. When they went forth from their customary 
surroundings, I protected them, provided for them, and made parks for their 
use. And all the developmental guidance of sentient beings performed by 
those buddhas — while they were enlightening beings, while in the womb 
of the mother, while being born, while taking seven steps, while roaring the 
lion’s roar, during childhood, during life at home, when leaving home, 
when awaking at the site of enlightenment, while teaching, while display- 
ing the miracles of buddhas — all that, from their first inspiration to the final 
ending of their true teaching, I know and remember, recall and keep in 
mind, reflect on and follow. 

“There was an eon called Well-Being, in which I served as many buddhas 
as sand grains in ten Ganges Rivers; there was an eon called Good Fortune, in 
which I served as many buddhas as atoms in a buddha-land; there was an con 
called No Attainment, in which I served eighty-four thousand duodecillion 
buddhas; there was an eon called Beautiful Light, in which I served as many 
buddhas as atoms in this continent; there was an eon called Peerless Light, in 
which I served as many buddhas as sand grains in twenty Ganges Rivers; 
there was an eon called Blazing Glory, in which I served as many buddhas as 
sand grains in the Ganges River; there was an eon called Sunrise, in which I 



J 440 


The Flower Ornament Scripture 


served as many buddhas as sand grains in eighty Ganges Rivers; there was an 
eon called Victorious March, in which I served as many buddhas as sand 
grains in sixty Ganges Rivers; there was an eon called Beautiful Moon, in 
which I served as many buddhas as sand grains in seventy Ganges Rivers. 

“In this way, I remember as many eons as sand grains in the Ganges River, 
during which I was always with buddhas, and I heard of this enlightening 
liberation of pure manifestation of unimpeded recollection from those bud- 
dhas, and practiced it as they told me. Thus, constantly engrossed in this 
liberation, I recollect, remember, keep in mind, reflect on, and recall the 
supernal manifestations of all those buddhas from their stages of enlighten- 
ing to the end of the duration of their true teachings, by means of this 
enlightening liberation of pure manifestation of unimpeded recollection. 

“I only know this enlightening liberation — how can I know the practice, 
or tell the virtues, of the enlightening beings who are free from all obscurity 
and darkness, who light up the night of the mundane whirl, who are rid of 
all obstacles, who do not slumber, who are rid of apathy and indolence, who 
have stopped compulsive actions based on conditioning, who have purified 
awareness of the essence of all things, who awaken others to the purity of the 
ten powers? 

“In the city of Kapilavastu there lives a boy named Vishwamitra who is 
a teacher. Go ask him how to learn and carry out the practice of enlight- 
ening beings.” 

Then Sudhana paid his respects and left the goddess Surendrabha. 
Vishwamitra 

Descending from the thirty-three-fold heaven, Sudhana made his way to 
Kapilavastu, where he went to see the young teacher Vishwamitra. Paying 
his respects, he stood before the teacher and said, “Noble one, I have set my 
mind on supreme perfect enlightenment, but I do not know how to learn 
and carry out the practice of enlightening beings. I hear you give enlighten- 
ing beings instruction, so please tell me how to learn and practice.” 

Vishwamitra said, “I learned the science of writing from a young enlight- 
ening being named Shilpabhijna. Go ask him and he will tell you how the 
practice of enlightening beings is to be learned and carried out.” 

Shilpabhijna 

Then Sudhana went to the youth Shilpabhijna, paid his respects, and said to 
him, “Noble one, I have set my mind on supreme perfect enlightenment, 
but I do not know how to learn and carry out the practice of enlightening 
beings. I hear you give enlightening beings instruction, so please tell me 
how an enlightening being is to learn and carry out enlightening practice.” 

Shilpabhijna said, “I have attained an enlightening liberation with higher 
knowledge of arts. In uttering the phonemes, as I pronounce A, by the asso- 
ciative power of an enlightening being I enter a door of transcendent 



Entry into the Realm of Reality 


1441 


wisdom called sphere of totality; pronouncing Ra, I enter a door of tran- 
scendent wisdom called differentiation of infinite levels; pronouncing Pa, I 
enter a door of transcendent wisdom called differentiation of levels of the 
cosmos of realities; pronouncing Cha, 1 enter a door of transcendent wisdom 
called analysis of the universal sphere; pronouncing Na, I enter a door of 
transcendent wisdom called independence; pronouncing La, I enter a door 
of transcendent wisdom called unattached; pronouncing Da, I enter a door 
of transcendent wisdom called unregressing effort; pronouncing Ba, I enter 
a door of transcendent wisdom called adamantine sphere; pronouncing Da, I 
enter a door of transcendent wisdom called universal sphere; pronouncing 
Sa, I enter a door of transcendent wisdom called ocean womb; pronouncing 
Va, I enter a door of transcendent wisdom called branching out everywhere; 
pronouncing Ta, I enter a door of transcendent wisdom called sphere of 
light; pronouncing Ya, I enter a door of transcendent wisdom called multi- 
tude of mixtures; pronouncing Shta, I enter a door of transcendent wisdom 
called light extinguishing all burning; pronouncing Ka, I enter a door of 
transcendent wisdom called unified multitude; pronouncing Sha, I enter a 
door of transcendent wisdom called directed rain; pronouncing Ma, I enter a 
door of transcendent wisdom called crest of various currents of great force; 
pronouncing Ga, I enter a door of transcendent wisdom called extending to 
all levels; pronouncing Tha, I enter a door of transcendent wisdom called 
unified womb of Thusness; pronouncing^, I enter a door of transcendent 
wisdom called plunging into purification of the mundane whirl; pronounc- 
ing Swa, I enter a door of transcendent wisdom called supernal 
manifestation of recollection of all buddhas; pronouncing Dha, I enter a 
door of transcendent wisdom called contemplative investigation of truths; 
pronouncing Sha, I enter a door of transcendent wisdom called light of the 
wheel of teaching of all buddhas; pronouncing Kha, I enter a door of tran- 
scendent wisdom called womb of knowledge of the causal ground of 
accomplishment; pronouncing Ksha, I enter a door of transcendent wisdom 
called investigation of the treasury of the ocean in which all actions are 
stilled; pronouncing Sta, I enter a door of transcendent wisdom called light 
of purity dispelling all afflictions; pronouncing Na, I enter a door of tran- 
scendent wisdom called access to worldly knowledge; pronouncing Tha, I 
enter a door of transcendent wisdom called sphere of knowledge of the 
cycles of the mundane whirl; pronouncing Bha, I enter a door of transcend- 
ent wisdom called array of manifestations of spheres of existence; 
pronouncing Chha, I enter a door of transcendent wisdom called division of 
the encompassing sphere of practice applied to development; pronouncing 
Sma, I enter a door of transcendent wisdom called turning to face all direc- 
tions to see all buddhas; pronouncing Hwa, I enter a door of transcendent 
wisdom called matrix of power to observe what all sentient beings cannot; 
pronouncing Tsa, I enter a door of transcendent wisdom called plunging 
into practice of the ocean of all virtues; pronouncing Gha, I enter a door of 
transcendent wisdom called strong oceanic vessel holding the multitude of 
all teachings; pronouncing Tha, I enter a door of transcendent wisdom 



1442 


The Flower Ornament Scripture 


called going in the direction of the vows of all buddhas; pronouncing Na, I 
enter a door of transcendent wisdom called voicing the millions of configu- 
rations of the wheel of phonemes; pronouncing Pha, I enter a door of 
transcendent wisdom called sphere of the ultimate development of all sen- 
tient beings; pronouncing Sha , I enter a door of transcendent wisdom called 
suffusion of the sphere of light of unimpeded intellectual powers contained 
in the stages of enlightenment; pronouncing Sya, I enter a door of tran- 
scendent wisdom called sphere of exposition of all buddha-teachings; 
pronouncing Shelia, I enter a door of transcendent wisdomcalledthunder of 
truth filling the sky of beings; pronouncing Ta, I enter a door of transcend- 
ent wisdom called lamp of the ultimate consummation of selfless work for 
the benefit of sentient beings; pronouncing Dh a, I enter a door of transcend- 
ent wisdom called matrix of the distinction of cycles of the Teaching. 

“As I pronounce the phonemes, I enter immeasurable, innumerable doors 
of transcendent wisdom, beginning with these forty-two. I have attained this 
enlightening liberation with higher knowledge of arts, and it is this I know. 
How can I know the practice or tell the virtues of enlightening beings who 
have attained perfection of all mundane and transcendental arts, inasmuch as 
they have no barrier, no doubt, no confusion, no uncertainty, no hesitation, no 
ignorance, no difficulty, no impairment, no frustration, no lack of knowl- 
edge, and no misunderstanding in regard to the subject matters of all arts — all 
writing and mathematics, all applied sciences of spells and herbs, all the bases 
of obsession, psychotherapy, epilepsy, lameness, and insanity, the science of 
compounding medicines, chemistry, mineralogy, the making of parks, 
groves, villages, towns, and cities, knowledge of the vicissitudes of the world 
through astronomy, physiognomy, geomancy, meteorology, agronomy, and 
prediction of trends of events, and the analysis, communication, understand- 
ing, and actualization of all transmundane phenomena. 

“In the city of Vartanaka, in the region of Kevalaka, in this same country of 
Magadha, there lives a laywoman named Bhadrottama. Go ask her how an 
enlightening being is to learn and carry out the practice of enlightening beings.” 

So Sudhana paid his respects and left the noble youth Shilpabhijna. 


Bhadrottama 


Then Sudhana went to Vartanaka city in the region of Kevalaka, where he 
called on the laywoman Bhadrottama. Paying his respects to her, he said, 
“Noble one, I have set my mind on supreme perfect enlightenment, but I do 
not know how an enlightening being is to learn and carry out the practice of 
enlightening beings. I hear you give enlightening beings instruction, so 
please tell me how to learn and practice.” 

She said, “I know and teach a doctrine called ‘baseless sphere’ and have 
attained a concentration of mystic empowerment. In that concentration 
there is no foundation of any phenomenon whatsoever. Therein is produced 



Entry into the Realm of Reality 


1443 


the mystical empowerment of the eye of omniscience, the mystical 
empowerment of the ear of omniscience, the mystical empowerment of the 
nose of omniscience, the mystical empowerment of the tongue of omnis- 
cience, the mystical empowerment of the body of omniscience, the mystical 
empowerment of the mind of omniscience, the mystical power of the waves 
of omniscience, the mystical power of the lightning of omniscience, the 
mystical power of the flood of omniscience, spheres illumining the world. 

“It is this doctrine of the baseless sphere that I know. How can I know all 
the unobstructed, unattached practices of enlightening beings? Go south — 
there is a city called Bharukaccha, where there lives a goldsmith named 
Muktasara. Go ask him how an enlightening being is to learn and carry out 
the practice of enlightening beings.” 

So then Sudhana paid his respects, took his leave, and departed. 

Muktasara 

Then Sudhana made his way south, to the goldsmith Muktasara in the city 
of Bharukaccha. Paying his respects to Muktasara, Sudhana said, “Noble 
one, I have set my mind on supreme perfect enlightenment, but I do not 
know how an enlightening being is to learn and carry out the practice of 
enlightening beings. I hear you give enlightening beings instruction, so 
please tell me how to learn and practice.” 

Muktasara said, “I know an enlightening liberation called supernal mani- 
festation of unobstructed mindfulness, and I ceaselessly seek the Teaching at 
the feet of all buddhas in the ten directions. I only know this enlightening 
liberation. How can I know the practice or tell the virtue of the enlightening 
beings who roar the fearless roar of the lion, who arc grounded on great vir- 
tue and knowledge? 

“There is a householder named Suchandra living in this city, whose house 
is always illuminated; go ask him how to learn and carry out the practice of 
enlightening beings.” 

So Sudhana paid his respects, took his leave, and departed. 

Suchandra 

Then Sudhana went to the householder Suchandra, paid his respects, and 
said, “Noble one, I have set my mind on supreme perfectenlightenment, but 
I don’t know how to learn and carry out the practice of enlightening beings. 
I hear you give enlightening beings instruction, so please tell me how an 
enlightening being is to learn and practice.” 

Suchandra said, “I have attained an enlightening liberation called light of 
undefiled knowledge. I only know this liberation. How can I know the 
practice or tell of the virtues of the enlightening beings who have attained 
infinite liberation? South of here is a city called Roruka, where a house- 
holder named Ajitasena lives. Go ask him how to learn and carry out the 
practice of enlightening beings.” 



1444 


The Flower Ornament Scripture 


So Sudhana paid his respects and left. 

Ajitasena 

Then Sudhana made his way to the city of Roruka, where he called on the 
householder Ajitasena. Paying his respects, Sudhana said, “Noble one, I have 
set my mind on supreme perfect enlightenment, but I do not know how an 
enlightening being is to learn and carry out the practice of enlightening 
beings. I hear you give enlightening beings instruction, so please tell me 
how to learn and practice.” 

Ajitasena said, “I have attained an enlightening liberation called inex- 
haustible appearance, with the attainment of which I obtained an 
inexhaustible treasury of vision of buddhas. South of here is a village 
called Dharma, where there lives a brahmin named Shivaragra. Go ask 
him how an enlightening being is to learn and carry out the practice of 
enlightening beings.” 

So then Sudhana paid his respects again and left. 

Shivaragra 

Then Sudhana made his way to Dharma village and called on the brahmin 
Shivaragra. Paying his respects, he said, “Noble one, I have set my mind on 
supreme perfect enlightenment, but I do not know how an enlightening 
being is to learn and carryout the practice of enlightening beings. I hear you 
give enlightening beings instruction, so please tell me how to learn and 
carry out the practice of enlightening beings.” 

Shivaragra said, “I act on a vow of truth, that as by truth, by speaking 
truth, there has never been, is not now, and never will be, a single enlighten- 
ing being who has turned away from supreme perfect enlightenment, who 
is turning away, or who will turn away, by that vow of truthful speech this 
work of mine may succeed. So whatever I wish comes to fruition. By this 
vow of truth, I accomplish all my tasks. It is this vow of truth that I know. 
How can I know the practice or tell the virtues of the enlightening beings 
whose words and deeds mutually accord in truth? 

“South of here is a city called Sumanamukha, where there live a boy named 
Shrisambhava and a girl named Shrimati. Go ask them how an enlightening 
being is to learn and carry out the practice of enlightening beings.” 

Then, with great reverence fortheTeaching, Sudhana paid his respects to 
the brahmin Shivaragra and left. 

Shrisambhava and Shrimati 

Then Sudhana went to the city of Sumanamukha, and there he called on the 
boy Shrisambhava and the girl Shrimati; paying his respects to them, he said, 
“Noble ones, I have set my mind on supreme perfect enlightenment, but I 
do not know how an enlightening being is to learn and carry out the practice 



Entry into the Realm oj Reality 


1445 


of enlightening beings. I hear you give enlightening beings instruction, so 

E lease tell me how to learn and carry out the practice of enlightening 
eings.” 

They said to him, “We have attained and experienced an enlightening 
liberation called ‘illusory.’ Having realized this liberation, we sec all worlds 
as illusory, being produced by the illusion of causes and conditions. We 
know all beings are illusory, by knowledge of the illusion of afflictions in 
action. We see all worldlings as illusory, born of the illusion of ignorant 
craving for existence. We see all phenomena as illusory, arisen f rom the illu- 
sion of mutual conditioning. We see the whole triple world as illusory, 
produced by the illusion of misunderstanding. We see all sentient beings, 
afflicted by birth, old age, death, grief, lament, suffering, and sorrow, as illu- 
sory, born of the illusion of untrue ideas. Wc see all lands as born of illusion, 
produced by the delusion of ideas of substance of existence in the illusions 
wrongly seen by the conceiving mind. We sec all hearers and individual 
illuminates as illusory, born of illusory thoughts of knowledge and effort. 
We know the succession of all enlightening beings’ practices, vows, and 
developmental guidance of sentient beings as illusory, being essentially illu- 
sions of action and teaching created from illusion. We see the circle of all 
buddhas and enlightening beings as illusory, being essentially illusions of 
the inconceivable realm, produced by the illusions of vows and knowledge. 

“We know this enlightening liberation of illusoriness. How can we know 
the practice or tell of the virtues of the enlightening beings who follow the 
extensive network of the endless illusion of action?” 

Then the boy and girl, having showered Sudhana with an inconceivable 
stream of virtue and told him of their own range of liberation, said to him, 
“Go south, to a place called Samudrakaccha. There is a park called Great 
Array there, wherein there is a great tower called Chamber of Adornments 
of Vairocana, which has been produced by the maturation of roots of good- 
ness of enlightening beings, originating f rom the thoughts of enlightening 
beings, arisen from the vows of enlightening beings, based on the masteries 
of enlightening beings, created by the power of mystic knowledge of 
enlightening beings, made of the skill in means of enlightening beings, 
completed by the power of virtue and knowledge of enlightening beings, 
showing enlightening beings’ great compassionate guidance of sentient 
beings, built of arrays of spiritual powers of enlightening beings, adorned by 
the states of inconceivable liberation of enlightening beings. There an 
enlightening being, a great being named Maitreya, lives for the purpose of 
benefiting the people of his native land, developing his parents and relatives 
to maturity, making those there who carry out the same practices firm in the 
Great Vehicle, to develop the roots of goodness of other beings according to 
their states, to show how to enter this liberation, to cultivate the power of an 
enlightening being to be born anywhere and travel about, appearing in all 
states of being, to perfect those beings, to develop the power of universal 
compassion of enlightening beings in the desire to benefit all beings, to 
become aware of the state of enlightening beings, which is detached from all 



1446 


The Flower Ornament Scripture 


abodes and locations, and to appear to live in all states of existence while 
being ultimately unattached. 

“Go to Maitreya and ask how an enlightening being is to seek the prac- 
tices of enlightening beings, clarify the path of enlightening beings, carry 
out the studies of enlightening beings, purify the aspiration for enlighten- 
ment, accomplish the vows of enlightening beings, establish the provisions 
of enlightening beings, enter the stages of enlightening beings, fulfill the 
transcendent ways of enlightening beings, persist in the tolerances of 
enlightening beings, stabilize the qualities of achievement of enlightening 
beings, and attend spiritual benefactors. 

“Why? Because the enlightening being Maitreya has entered into all 
practices of enlightening beings; he has reached the goal of aspirations of all 
enlightening beings; he has comprehended the actions of all beings; he has 
confronted the developmental guidance of all beings; he has fulfilled all the 
transcendent ways; he has been through all the stages of enlightening 
beings; he has attained all the tolerances of enlightening beings; he has 
attained the certainty of enlightening beings; he has received all the predic- 
tions of buddhahood; he has roamed in all the liberations of enlightening 
beings; he has held the empowerments of all buddhas; he has been anointed 
by all buddhas with the consecration of the realm of omniscience. As a spiri- 
tual benefactor, he will nourish your roots of goodness, increase your 
determination for enlightenment, make your will firm, purify all your roots 
of goodness, increase the powers of your enlightening faculties, show you 
the realm of nonobstruction, bring you into conformity with the stage of 
universal goodness, introduce you to the means of carrying out all the vows 
of enlightening beings, describe to you the perfection of the virtues of the 
practical undertakings of all enlightening beings, and tell you about the 
practice of universal good. 

“You should not develop just one virtue, nor concentrate on clarifying 
just one doctrine, nor be satisfied with just one practice, nor concentrate on 
carrying out just one vow, nor take up just one instruction, nor rest in com- 
pletion, nor think of attaining the three tolerances as ultimate, nor rest upon 
fulfillment of the six transcendent ways, nor stop on attainment of the ten 
stages, nor vow to encompass and purify a finite buddha-land, nor be con- 
tent with attendance on a limited number of spiritual benefactors. 

“Why? Because an enlightening being should gather infinite roots of 
goodness, assemble infinite provisions for enlightenment, produce infinite 
bases of aspiration for enlightenment, learn infinite principles, extinguish 
the afflictions of infinite beings, penetrate the minds of infinite beings, 
know the faculties of infinite beings, work for the emancipation of infinite 
beings, be aware of the conduct of infinite beings, create guidance for infi- 
nite beings, destroy infinite afflictions and their consequences, clear away 
infinite obstacles caused by actions, put a stop to infinite views, remove infi- 
nite mental afflictions, produce infinite mental purities, destroy infinite 
miseries, evaporate infinite oceans of beings’ cravings, dispel infinite igno- 
rance, bring down infinite mountains of pride, remove infinite bonds of the 



Entry into the Realm oj Reality 


144 7 


mundane whirl, evaporate the infinite ocean of birth, cross over infinite tor- 
rents of existence, extricate infinite beings stuck in the mud of desire, 
emancipate infinite beings from the dungeon of the triple world, place infi- 
nite beings on the path of sages, extinguish infinite lust, hatred, and 
delusion, rise above infinite nets of demons, purify infinite will of enlight- 
ening beings, increase infinite effort of enlightening beings, produce 
infinite faculties of enlightening beings, purify infinite resolutions of 
enlightening beings, enter infinite equanimity of enlightening beings, pur- 
sue infinite practices of enlightening beings in their entirety, purify infinite 
qualities of enlightening beings, fulfill infinite practices of enlightening 
beings, accord with infinite worldly practices, show infinite adaptations to 
the world, produce infinite power of faith, stabilize infinite power of vigor, 
clarify infinite power of mindfulness, purify infinite power of concentra- 
tion, arouse infinite power of wisdom, stabilize infinite power of resolution, 
produce infinite power of virtue, expand infinite power of knowledge, 
establish infinite power of enlightening beings, fulfill infinite power of 
buddhas, ascertain infinite ways to truth, enter infinite realms of truth, clar- 
ify infinite doors to truth, produce infinite lights of truth, create infinite 
perspectives on truth, illumine infinite groups of faculties, clear away infi- 
nite afflictions, collect infinite spiritual medicines, cure sentient beings of 
infinite sicknesses caused by afflictions, collect infinite stores of immortal- 
ity elixir, enter infinite buddha-lands, honor infinite buddhas, enter infinite 
assemblies of enlightening beings, remember infinite instructions of bud- 
dhas, endure infinite maliciousness from sentient beings, cut off infinite 
paths of misfortune, give infinite happiness to sentient beings, create infi- 
nite benefit for sentient beings, purify infinite methods of mental 
command, carry out infinite vows, cultivate infinite powers of universal 
love and compassion, persist in infinite endeavors in search of truth, pursue 
infinite powers of meditation, develop infinite mystic knowledge, purify 
infinite lights of knowledge, go the ways of infinite beings, encompass infi- 
nite becoming, appear in infinite different forms, know infinite different 
languages, comprehend infinite differences in the minds ofbeings, enter the 
vast realm of action of enlightening beings, live in the vast palace ofenlight- 
ening beings, observe the profound state of enlightening beings, awaken to 
the mysterious realm of enlightening beings, reach the difficult goal of 
enlightening beings, sustain the hard-to-attain energy of enlightening 
beings, enter the difficult-of-access certainty of enlightening beings, be 
aware of the varied practice of enlightening beings, show the ubiquitous 
miracle of enlightening beings, receive the united multitudes of teachings, 
spread the infinitely varied network of practices of enlightening beings, ful- 
fill the endless ways of transcendence, receive infinite directions for the 
future, enter countless doors of tolerance, purify countless stages of enlight- 
enment, purify innumerable ways of access to truth, purify untold 
buddha-lands, put on spiritual armor for endless eons, serve infinite bud- 
dhas, accomplish the undertakings of inconceivable vows. 

“In short, the practice of enlightening beings is to perfect all sentient 



1448 


The Flower Ornament Scripture 


beings, to live in all ages, to manifest birth everywhere in all conditions, to 
awaken to knowledge of all times past, present, and future, to practice all 
truths, to purify all lands, to fulfill all vows, to provide for all buddhas, to be 
one with all enlightening beings in aim, to attain rapport with all spiritual 
friends. 

“Therefore you should not tire of seeking spiritual friends and benefac- 
tors, should not weary of meeting spiritual friends and benefactors, should 
not become complacent about questioning spiritual friends and benefac- 
tors, should not give up the determination to contact spiritual friends and 
benefactors, should not cease striving to respectfully attend spiritual 
friends and benefactors, should not misconstrue or resist the advice or 
instruction of spiritual friends and benefactors, should not be irresolute in 
acquiring the qualities of spiritual friends and benefactors, should not 
doubt the ways of emancipation shown by spiritual friends and benefac- 
tors, should not malign the acts of spiritual triends and benefactors 
adapting to the world to expedite their work, should not give up increasing 
pure faith in spiritual friends and benefactors. 

“What is the reason for this? It is from spiritual benefactors that enlight- 
ening beings learn the practice of enlightening beings; it is through spiritual 
benefactors that all enlightening beings’ virtues are perfected; spiritual ben- 
efactors are the source of the streams of all enlightening beings’ vows; the 
roots of goodness of all enlightening beings are produced by spiritual bene- 
factors; the provisions for enlightenment are produced by spiritual 
benefactors; all enlightening beings’ perceptions of truth derive from spiri- 
tual benefactors; the purification of all ways to enlightenment derives from 
spiritual benefactors; the accomplishment of all studies of enlightening 
beings depends on spiritual benefactors; the virtuous qualities of all enlight- 
ening beings arc based on spiritual benefactors; the purification of all 
enlighteningbeings’ wills is rooted in spiritual benefactors; the steadfastness 
ol determination of all enlightening beings is born of spiritual benefactors; 
the light of the oceanic mental command and intelligence of all enlighten- 
ing beings derives from the guidance of spiritual benefactors; the treasuries 
of ways of purification of enlightening beings are sustained by spiritual ben- 
efactors; the lights of knowledge of all enlightening beings are generated by 
spiritual benefactors; the excellence of vows of all enlightening beings is in 
the hands of spiritual benefactors; single-mindedness is led by spiritual bene- 
factors; the faith characteristic of the attainment of all enlightening beings 
has its source in spiritual benefactors; the secrets of all enlightening beings 
are in the treasury of spiritual benefactors; spiritual benefactors are mines of 
principles of enlightening beings; the sprouts of power of the faculties of all 
enlightening beings are fostered by spiritual benefactors; the oceans of 
knowledge of all enlightening beings are expounded by spiritual benefac- 
tors; the treasuries of all enlightening beings are guarded by spiritual 
benefactors; the accumulations of virtues of all enlightening beings are pro- 
tected by spiritual benefactors; the purities of life of all enlightening beings 
are generated by spiritual benefactors; the multitude of teachings for all 



Entry into the Realm of Reality 


1449 


enlightening beings come from spiritual benefactors; the entries into the 
paths of emancipation of all enlightening beings are in the keeping of spiri- 
tual benefactors; the enlightenment of all buddhas is attained by association 
with spiritual benefactors; the practice of all enlightening beings is gov- 
erned by spiritual benefactors; the developments of virtues of all 
enlightening beings are illumined by spiritual benefactors; the directions 
followed by all enlightening beings arc shown by spiritual benefactors; the 
greatness of will of all enlightening beings is described by spiritual benefac- 
tors; the power of universal love of enlightening beings derives from 
spiritual benefactors; the power of universal compassion of enlightening 
beings is generated by spiritual friends; the masteries of all enlightening 
beings are governed by spiritual benefactors; all elements of enlightenment 
are produced by spiritual benefactors; the charitable works of all enlighten- 
ing beings originate from spiritual friends. 

“Sustained by spiritual benefactors, enlightening beings do not fall into 
bad ways; supported by spiritual benefactors, enlightening beings do not fall 
away from the Great Vehicle; minded by spiritual benefactors, enlightening 
beings do not overstep the precepts of enlightening beings; guarded by spiri- 
tual benefactors, enlightening beings do not come under the sway of bad 
influences; protected by spiritual benefactors, enlightening beings do not 
deviate from the laws of enlightening beings; aided by spiritual benefactors, 
enlightening beings go beyond the stage of sentient beings; taught by spiri- 
tual benefactors, enlightening beings do not drop into the fall of those who 
seek individual liberation alone; hidden by spiritual benefactors, enlighten- 
ing beings rise above the world; developed by spiritual benefactors, 
enlightening beings are unstained by mundane things; attended by spiritual 
benefactors, enlightening beings become heedful and alert in all their prac- 
tices; roused by spiritual benefactors, enlightening beings do not give up 
their undertakings; assisted by spiritual benefactors, enlightening being 
become invulnerable to active afflictions; based on the power of spiritual 
benefactors, enlightening beings cannot be crushed by any demons; in asso- 
ciation with spiritual benefactors, enlightening beings develop all the 
elements of enlightenment. 

“What is the reason for this? Spiritual benefactors are those who clear 
away obstructions, restrain us from evil, teach us what is not to be done, 
extricate us from folly, dispel ignorance, break the bonds of views, emanci- 
pate us from the mundane whirl, cut off attachments to the world, free us 
from the nets of demons, extract the barbs of suffering, liberate us from the 
thicket of nescience, convey us across the desert of views, ferry us over the 
torrents of existence, pull us out of the mud of desire, extricate us from false 
paths, show the path of enlightening beings, enjoin on us the undertaking of 
enlightening beings, establish us in spiritual practices, lead the way to 
omniscience, clarify the eye of wisdom, strengthen the determination for 
enlightenment, foster universal compassion, tell about enlightening prac- 
tices, give instruction in the ways of transcendence, direct us into the stages 
of enlightenment, impart tolerance, engender all roots of goodness, produce 



1450 


The Flower Ornament Scripture 


all preparations for enlightenment, bestow all virtues of enlightening 
beings, deliver us to the presence of all buddhas, show all virtuous qualities, 
inspire us to our goals, enhance efforts and attainments, show the ways to 
emancipation, protect us from the paths of destruction, illumine the ways to 
perceive truth, shower multitudes of teachings, extinguish all afflictions, 
stop the formation of views, and introduce us to all aspects of 
enlightenment. 

“Moreover, spiritual benefactors are mothers, giving birth to the family of 
buddhas; they are fathers, producing great benefit; they are nurses, protect- 
ing us from all evils; they are mentors, elucidating the learning of 
enlightening beings; they are guides, leading us into the path of transcen- 
dence; they are physicians, relieving us of the maladies of afflictions; they 
are like the Himalaya Mountains, growing the herb of knowledge; they are 
heroic warriors, protecting us from all perils; they are ferrymen, ferrying us 
across the torrents of the mundane whirl; they are helmsmen, delivering us 
to the treasure island of omniscience. 

“Therefore, thinking in this way, you should continue to approach spiri- 
tual benefactors, with a mind like the earth, bearing all burdens 
unbendingly; with a mind like adamant, having an unbreakable will; with a 
mind like a mountain range, impenetrable to all miseries; with a mind like a 
servant, doing whatever is bidden; with a mind like a student, following all 
instructions; with a mind like a slave, willing to take on all tasks; with a mind 
like a nurse, not overcome by afflictions; with a mind like a servant, taking 
up any task obediently; with a mind like a street cleaner, getting rid of pride 
and conceit; with a mind like the full moon, appearing at the proper times; 
with a mind like a good horse, avoiding all unruliness; with a mind like a 
vehicle, carrying a precious cargo; with a mind like an elephant, tame and 
docile; with a mind like a mountain, unshakable; with a mind like a dog, not 
getting angry; with a mind like an outcaste youth, free from arrogance and 
egotism; with a mind like a bull with its horns cut off, stripped of all haugh- 
tiness; with a mind like an apprentice, free from inflated ideas of your own 
worth; with a mind like a ship, coming and going tirelessly; with a mind like 
a bridge, crossing over with the directions of spiritual benefactors; with a 
mind like a good son, looking up to the countenance of spiritual benefactors; 
with a mind like a prince, carrying out the directives of the spiritual king. 

“Think of yourself as sick, and think of spiritual benefactors as physicians; 
think of their instructions as medicines, and think of the practices as getting 
rid of disease. Think of yourself as a traveler, and think of spiritual benefac- 
tors as guides; think of their instructions as the road, and think of the 
practices as going to the land of your destination. Think of yourself as cross- 
ing over to the other shore, and think of spiritual benefactors as boatmen; 
think of their instructions as a ford, and think of the practices as a boat. 
Think of yourself as a farmer, and think of spiritual benefactors as water spir- 
its; think of their instructions as rain, and think of the practices as the 
ripening of the crops. Think of yourself as a pauper, and think of spiritual 
benefactors as the givers of wealth; think of their instructions as wealth, and 



Entry into the Realm of Reality 


1451 


think of the practices as getting rid of poverty. Think of yourself as an 
apprentice, and think of spiritual benefactors as mentors; think of their 
instructions as arts, and think of the practices as accomplishments. Think of 
yourself as fearless, and think of spiritual benefactors as heroic warriors; 
think of their instructions as attack, and think of the practices as vanquish- 
ing enemies. Think of yourself as a merchant, and think of spiritual 
benefactors as ship captains; think of their instructions as treasure, and think 
of the practices as obtaining treasures. Think of yourself as a good son, and 
think of spiritual benefactors as parents; think of their instructions as the 
family business, and think of the practices as the perpetuation of the family 
business. Think of yourself as a prince, and think of spiritual benefactors as 
the chief ministers of a spiritual king; think of their instructions as the pre- 
cepts of kingship, and think of the practices as putting on the turban of truth 
adorned with the crest of knowledge and overseeing the capital of the spiri- 
tual sovereign. 

“You should approach spiritual benefactors with these thoughts in mind. 
Why? With their attitude toward spiritual benefactors purified in this way, 
practicing the instructions of spiritual benefactors, enlightening beings 
grow in goodness, like plants, bushes, and trees growing up the mountains; 
they become vessels of all buddha-teachings, as the oceans are of water; they 
become repositories of all virtues, as the seas are of pearls; they purify the 
determination for enlightenment, as fire does gold; they rise above the 
world, like the polar mountain over the sea; they become unstained by 
things of the world, like a lotus in water; they reject all bad actions, as the 
ocean throws up a corpse; they increase in good qualities, as the moon grows 
brighter as it waxes; they illumine the reality realm, as the sun does the 
earth; they grow the bodies of vows of enlightening beings, just as children 
grow in the care of their parents. 

“In short, enlightening beings who have put the instruction of spiritual 
benefactors into effect embody untold virtues, purify untold resolutions, 
develop untold enlightening faculties, purify untold mystic powers, perfect 
untold worthy practices, get beyond untold demons, abide by untold ways to 
truth, fulfill untold ways of purifying virtue and knowledge, fulfill untold 
deeds, purify untold modes of conduct, carry out untold vows. 

“In sum, all practices of enlightening beings, all transcendent ways of 
enlightening beings, all stages of enlightening beings, all concentrations of 
enlightening beings, all mystic knowledges and spiritual powers of enlight- 
ening beings, all manifestations of mental command and intellectual power 
of enlightening beings, all knowledge of dedication and infinity of 
superknowledge of enlightening beings, all accomplishments of vows of 
enlightening beings, and all perfections of attainments of all aspects of 
buddhahood, derive from spiritual benefactors, are rooted in spiritual bene- 
factors, are born of spiritual benefactors, are fostered by spiritual 
benefactors, are based on spiritual benefactors, are caused by spiritual bene- 
factors, are produced by spiritual benefactors.” 

N ow Sudhana, hearing about the virtues and qualities of spiritual bene- 



1452 


The Flower Ornament Scripture 


factors, about the infinity of practice of enlightening beings, and the vast- 
ness of the buddha-teaching, was thoroughly delighted and uplifted in 
mind. He then paid his respects again to the boy Shrisambhava and the girl 
Shrimati and took his leave. 

Ma itreya 

Then Sudhana, his mind enriched by the instructions of spiritual benefac- 
tors, went to the region of Samudrakaccha, contemplating that instruction 
in the conduct of enlightening beings, strengthening his body by thinking 
of past activities inconsistent with proper conduct, controlling his thoughts 
by thinking of past mundane mental behavior not conducive to purification 
of body and mind, contemplating the greater common weal in the present 
by thinking of the vanity of past involvement in harmful mundane activi- 
ties, establishing the power of forming correct ideas of the practice of 
enlightening beings by thinking of former untrue notions based on mere 
fancy, strengthening the will based on the excellence of striving for the wel- 
fare of all beings by thinking of the ills of past striving for his own personal 
benefit, increasing the energy of his faculties with great inspiration to strive 
to attain all elements of buddhahood by thinking of past indulgence in 
pleasure seeking; purifying his being with the vow of enlightening beings 
connected with correct perception in the present free from delusion by 
thinking of past endeavors made up of error inextricably bound up with 
delusion; unifying body and mind with great vigor in action by thinking of 
past accomplishment of tasks through exertion of great vigor and striving 
for the attainment of complete buddhahood in the present; developing great 
joy and happiness by thinking how it would be to go on forever as in the 
past — helpless amid the ills of unenlightened life — and instead dedicating 
h imself to the aid and benefit of all beings by establishing all the teachings of 
enlightenment, developing energy in his faculties rooted in inconceivable 
good by seeing this present life as a cause of old age, sickness, death, and 
grief, an abode of assemblage and disintegration, and yet the basis and condi- 
tion of carrying out the practice of enlightening beings forever, absorbing 
the buddha-teachings that mature sentient beings, seeing the buddhas and 
going to all their lands, attending all teachers of truth, keeping the instruc- 
tions of all buddhas, seeking all truths, meeting all spiritual friends, 
realizing all elements of buddhahood, and embodying the vows of enlight- 
ening beings. 

In this frame of mind, with these thoughts, engaged in such reasoning, 
with faith in the grace of all enlightening beings, with admiration for the 
determination of all enlightening beings, with respect for the determination 
of all enlightening beings, with reverence for the purity of the senses of all 
enlightening beings, with the powers of purity of sense derived from 
attentiveness to the teachings of all enlightening beings, with clarity of 
mind deriving from respecting all enlightening beings, with provisions of 
roots of goodness deriving from faith in all enlightening beings, with varie- 



Entry into the Realm of Reality 


1453 


ties of offerings deriving from the accomplishments of all enlightening 
beings, with expressions of respect made equally to all enlightening beings, 
with observations of the variety of eyes developed in the bodies of all beings, 
with productions of arrays of descriptions of the conceptual worlds of all 
beings made with the clarity of expression of all enlightening beings, with 
perception of the state ofpresence in the abodes of all buddhas by fulfillment 
of the mystic power of all enlightening beings of past and present, with 
awareness of the miracles of buddhas and enlightening beings everywhere, 
following the all-pervasiveness of the bodies of all buddhas and enlighten- 
ing beings in every single point, with perception of the light of 
superknowledge of the purity of vision of all enlightening beings, with a 
mind sense comprehending the network of all places as a whole, pervading 
all levels of the cosmos, with the power of accomplishment of vows, extend- 
ing everywhere throughout the entirety of space, continuous through past, 
present, and future, ceaselessly penetrating all truths, entering all areas illu- 
mined by the instructions of all spiritual benefactors, by the penetrating 
power of faith and resolve, Sudhana, his mind pursuing such thoughts of 
respect, reverence, honor, submission, regard, empowerment, and determi- 
nation, with the eye of knowledge intent upon the ground of the realm of 
such infinite knowledge, prostrated himself in front of the door of the great 
tower, chamber of the adornments of Vairocana, the illuminator. 

Contemplating such application of accomplishment for a while, by the 
power of effectuation of resolute vows, deriving from intense faith, 
Sudhana projected himself continuously into the presence of all buddhas, 
and likewise into the presence of all enlightening beings, to the abodes of 
all spiritual benefactors, to all monuments ofbuddhas, to all statues of bud- 
dhas, to the abodes of all enlightening beings and buddhas, to the locations 
of all treasures of true teaching, to the presence of all monuments to saints 
and individual illuminates, to the vicinities of all groups of sages, worthies, 
and parents: he continuously projected himself into the presence of all 
beings, by entering into the totality of the body of knowledge, extending 
everywhere, by focusing attention through knowledge of control of for- 
mation of mental images. 

Andjust as he prostrated himself before the great tower of the chamber of 
the adornments of Vairocana, in the same way he prostrated himself before 
all the aforementioned beings and objects throughout the cosmos. 

“In this way, continuously mystically manifesting the eons of the endless 
future, by equanimity like the infinity of space, equanimity like the 
nonobstruction of the reality realm, equanimity toward the omnipresent 
ultimate limit of reality, the equanimity of absence of false notions in those 
who realize Thusness, the pervasiveness of perceptions of reflectional 
knowledge, equanimity toward thoughts as being like dreams, equanimity 
toward the representations of all worlds as being like reflections, equanimity 
toward conditional origins being like echoes, equanimity toward 
nonorigination, equanimity toward formation and disintegration, and equa- 
nimity toward the evolution of causal conditions as being equal to 



1454 


The Flower Ornament Scripture 


nonexistence, believing that development takes place according to actions, 
believing that results come about according to causes, believing that all 
Three Vehicles come to be according to accumulation of spiritual practices, 
believing that the appearance of all buddhas comes from faith, believing that 
all creations of offerings to buddhas come from devotion, believing that all 
projections of buddhas derive from respect, believing that the nature of all 
buddhas derives from the accumulation of virtues, believing that all arrays of 
mental adornments derive from wisdom and technique, believing that all 
buddha-teachings derive from vows, believing all the arrays of adornments 
spreading throughout the realm of realities, the sphere of omniscience, by 
the practices of all enlightening beings, derive from dedication; and by elim- 
ination of nihilism by knowledge of dedication, by elimination of the 
notion of permanence by knowledge of nonorigination, by elimination of 
erroneous views of causality by knowledge of causality, by elimination of 
false views by independent knowledge, by elimination of notions of self and 
others by knowledge of interdependence, by elimination of views attached 
to extremes by knowledge of the reality realm withoutextremes or mean, by 
elimination of the notion of transmigration by knowledge of the equal 
extinction of all abodes, by elimination of notions of becoming and decay by 
knowledge of nonorigination and nonextinction, by elimination of all 
views by knowledge of the nonorigination of emptiness, by dealing with the 
nonindependent nature of things with the power of knowledge of how to 
accomplish vows, by detachment from all notions of appearances by knowl- 
edge of the signless ultimate, due to the nature of things being unperishing 
like seeds producing sprouts, due to the nature of things being like the 
impression of a stamp, due to the nature of things being like seeing reflected 
images, due to the nature of things as being represented by sounds that are 
like echoes, due to the nature of things as arising from acts that are like illu- 
sions, due to the nature of things as rousing the formless world of mind, due 
to the nature of things as results conforming to the accumulation of causes 
and conditions, due to the nature of things as like developments according to 
accumulation of acts, due to the nature of things as outgrowths of skill in 
means, due to the nature of things as flowing into the transcendent equality 
of reality and unreality — with conscious thought accomplishing entry into 
knowledge thus, Sudhana prostrated himself before the great tower, the 
chamber of adornments of Vairocana. 

After a long while, his being flooded by the energy of inconceivable roots 
of goodness, his body and mind refreshed, he rose from the doorstep of the 
tower, gazed with unblinking eyes at the great tower containing the adorn- 
ments of Vairocana, circled it respectfully hundreds of thousands of times, 
and voiced these thoughts: “This is abode of those who dwell in the state of 
emptiness, signlessness, and wishlessness; this is the abode of those who 
dwell in the state of nonconceptualization of all things, those who dwell in 
the state of the unity of the cosmos, those who dwell in the state of 
ungraspability of the realm of beings, those who dwell in the state of the 
nonorigination of all things, those who dwell in the state of nonattachment 



Entry into the Realm of Reality 


1455 


to all worlds, those who dwell in the state of nonreliance on what all 
worldlings rely on, those who dwell in the state of having shed everything, 
those who dwell in the state of independence from all supports, those who 
dwell in the state of independence of all bodily existence, those who dwell 
in the state of annihilation of all afflictive notions, those who dwell in the 
state of the essence of all things, those who dwell in the state of freedom 
from false imaginings, those who dwell in the state of detachment from all 
thought, those who dwell in the state of neither entering nor leaving all per- 
ceptions, those who dwell in the state of entry into profound transcendent 
wisdom, those who dwell in the state of capacity to penetrate the realm of 
reality in all its aspects, those who dwell in the state of ability to extinguish 
all afflictions, those who dwell in the higher state of wisdom free from all 
views, cravings, and conceits, those who dwell in the state of freedom aris- 
ing from higher knowledge of all meditations, liberations, concentrations, 
and spiritual attainments, those who dwell in the state of development of all 
spheres of concentration of enlightening beings, those who dwell in the 
state of presence with all buddhas. This is the abode of those who dwell in 
the state where one eon enters all eons and all eons enter one eon; those who 
dwell in the state of the totality of one land and all lands as one land; those 
who dwell in the state where one thing and all things, all things and one 
thing, harmonize without conflict; those who dwell in the state of the unity 
of one being and all beings as one being; those who dwell in the state of 
nonduality of one buddha and all buddhas, all buddhas and one buddha; 
those who dwell in the state of instantaneous penetration of all meanings; 
those who dwell in the state of going to all lands in a single mental pulse; 
those who dwell in the state of appearance in the abodes of all beings; those 
who dwell in the state of willing welfare and happiness for all beings; those 
who dwell in the state of attainment of complete independence. 

“This is the abode of those who have dropped all attachments to the world 
yet appear in the abodes of all beings in order to develop them to maturity; 
those who are not attached to any land but travel in all lands in the service of 
buddhas; those who travel in all lands to encompass the arrangement of all 
buddha-lands, without leaving where they are; those who are in the pres- 
ence of all buddhas while free from attachment to the conception of 
Buddha; those who continue to associate with spiritual friends, even though 
they have no peer in any world in terms of knowledge; those who dwell in 
the abodes of all demons while yet being detached from passion; those who 
dwell in the state of comprehension of all ideas while their minds are clear of 
all ideas; those who adapt to all beings without duality between self and 
other; those who are physically present in all worldly realms without being 
cut off from the realm of reality; those who vow to remain in the world for 
all time without dwelling on the idea of long or short periods; those who 
appear in all worlds without moving from one spot. 

“This is the abode of those who abide in the state of entering everywhere 
into the recondite realms of truth; those who dwell in the state hard to 
know; those who dwell in the profound state; those who dwell in the 



1456 


The Flower Ornament Scripture 


nondual state; those who dwell in the signless state; those who dwell in the 
unopposed state; those who dwell in the ungraspable state; those who dwell 
in the nonconceptual state; those who dwell in the state inconceivable to all 
individual illuminates; those who dwell in the state that is beyond the sphere 
of all demons; those who dwell in the state that is undefiled by any worldly 
objects; those who dwell in the state of the transcendent ways of enlighten- 
ing beings; those who dwell in the state of conformity to the state of all 
buddhas. 

“This is the abode of those who dwell in the state that is void of signs yet 
do not enter the unchangeability of individual illuminates; those who dwell 
in the abode of nonorigination of all things and yet do not fall into the con- 
dition of nonorigination; those who dwell in contemplation of impurity yet 
do not make the condition of dispassion their final realization, nor do they 
live with elements of passion; those who dwell in the state of love, their 
minds not stained by hatred; those who dwell on interdependent origina- 
tion, ultimately free from delusion in regard to all things; those who dwell 
in the four meditation states, yet do not come under the sway of meditation; 
those who dwell on the four immeasurables, yet do not go to the world of 
pure form, so that they may develop all sentient beings; those who dwell in 
the states of the four formless attainments, yet do not go to the formless 
world, because of universal compassion; those who dwell in the state of tran- 
quillity and insight, yet do not realize knowledge and liberation for 
themselves alone, so that they may develop all sentient beings; those who 
dwell in the state of universal equanimity, yet do not abandon the realm of 
sentient beings; those who dwell in the state of emptiness yet do not stick to 
it as a view; those whose sphere is not in appearances yet who confront the 
guidance of beings who act on appearances; those who have no wishes at all, 
yet do not give up the vows of enlightening beings; those who can control 
all active afflictions, yet for the sake of developing sentient beings appear to 
act under the influence of afflictions; those who have ended death and birth 
by perfect knowledge, yet appear to be born and die; those who are detached 
from all conditions of existence, yet go into all conditions of existence by 
the power to guide all beings; those who dwell in love but have no emotional 
attachment; those who dwell in compassion but show no hesitation; those 
who dwell in joy but are always grieving because they watch all who are suf- 
fering; those who dwell in equanimity while working for others; those who 
dwell in the attainments of the nine successive stages of meditation, yet do 
not disdain the realm of desire; those who are independent of all becoming 
yet do not dwell in the experience of the absolute; those who dwell in the 
three liberations but do not dwell in the feeling of liberation of individual 
saints; those who observe the four holy truths but do not dwell in the experi- 
ence of the result; those who dwell in profound contemplation of 
interdependent origination but do not dwell in attachment to the ultimate; 
those who practice the eightfold holy path but do not dwell in ultimate 
emancipation; those who transcend the states of sentient beings but do not 
dwell in attachment to individual liberation; those who have perfect knowl- 



Entry into the Realm of Reality 


145 7 


edge of the five grasping clusters but do not dwell in ultimate extinction of 
the clusters; those who are beyond the four demons but do not dwell on the 
idea of demons; those who have transcended the senses yet do not remain 
ultimately inoperative; those who dwell in Thusness, but do not dwell in the 
absolute limit of reality; those who show all vehicles of emancipation but do 
not leave the Great Vehicle — this is the abode of those who abide in all 
virtues.” 

Then Sudhana spoke these verses: 

H ere is the compassionate, pure-minded Maitreya, 

Radiant with love, striving for the good of the world; 

At the stage of coronation, heir of the buddhas. 

He dwells in contemplation of the enlightened realm. 

This is the realm of great knowledge 

Of the illustrious offspring of buddhas, secure in liberation; 

This is the abode of those unrivaled ones 

Who travel the realm of reality without attachment. 

This is the abode of those risen from the power of discipline, generos- 
ity, patience, and vigor. 

Who have reached perfection of the power of mystic knowledge 
by meditations, 

Who are firm in wisdom, technique, resolve, and power. 

Who have reached the goal of the Great Vehicle. 

This is the abode of those of unobstructed intellect and broad mind, 
Enjoying the realm of space, free from dependence. 

Penetrating all times, free from obstruction. 

Clearly perceiving all being and becoming. 

Those who understand the principle of nonorigination of all things 
Realize the nature of things as of the essence of space; 

They do not rest on anything, like a bird in the sky — 

This is the abode of those who are perfect in knowledge. 

Those who, knowing the nature of passion, hatred, and delusion 
As unreal, evolving from thoughts. 

Go to dispassion, free from conception — 

This is their abode, who have realized peace and tranquillity. 

Investigating the doors of liberation, the truths, their meanings. 
The path, the clusters, the senses, beings, and relativity, 

Those who do not become attached to quiescience. 

Who have wisdom and skill in means — this is their abode. 

This is the abode of those who have entered the realm of unobstructed 
knowledge, 



1 458 


The Flower Ornament Scripture 


In whom vain imaginings and false thoughts of lands and beings 
have ceased. 

Who have abandoned the notion of self-existence of things, 

Do not grasp things, and are filled with peace. 

Those who traverse this cosmos unattached and unhindered 
Roam free of existents, like the wind in the sky; 

Free from all dependence, acting independently. 

This is their abode, those of independent wisdom. 

This is the abode of the compassionate ones 
Who radiate love to extinguish all the ills 
Of all beings in the miserable states of views 
Suffering grievous pains. 

In the confines of the mundane whirl, having lost the path of the wise, 
Like a troop of people born blind without a guide; 

Those who seethe world like thisand guide them to the path of liberation. 
Like the leader of a caravan — this is their abode. 

This is the abode of those invincible warriors 
Who see the world in the snare of demons, 

Mastered by birth, sorrow, old age, and death. 

And lead the way to safety, peace, and emancipation. 

Seeing this world afflicted, diseased, 

They gather the medicines of immortal knowledge 
And foster release, with great compassion; 

This is the abode of those like master physicians. 

This is the abode of those like mariners 
Who make a ship of good ways 

To save those fallen in the sea of death, a mass of sorrows. 
Soothing troubled, helpless beings. 

Those of pure minds devoted to omniscience 
Who relieve beings in the sea of affliction. 

Cross the ocean of existence and pull them out — 

This is their abode, who arc like fishers. 

This is the abode ot those like giant birds 

Who watch the abodes of all beings 

With love and compassion, based on great vows, 

And pull beings out of the sea of existence. 



Entry into the Realm of Reality 


1459 


This is the abode of those who course in the sky of reality. 

As suns and moons illumining the abodes of beings. 

With the orb of vows and rays of knowledge 
Lighting up the world. 

This is the abode of the steadfast 

Who remain for eons to develop even one being. 

And as for one do the same for all, 

As refuges for the world. 

This is the abode of those of adamant will 
Who spend endless ages in a single land 
Working tirelessly for the benefit of the world. 

And as in one land, do the same everywhere in the ten directions. 

This is the abode of those like oceans of intellect 
Who imbibe the multitudes of teachings of buddhas 
In the ten directions at a single sitting 
And continue forever, alert and never complacent. 

This is the abode of those unobstructed in action 
Who go forth to untold oceans of lands. 

Enter the assemblies of the Guides, 

And serve the buddhas in various ways. 

This is the abode of the mines of all virtue 
Who have entered the infinite ocean of practice. 

Steadfast, plunging into the ocean of vows. 

Acting for the weal of the world for myriad eons. 

This is the abode of those with unobstructed eyes 
Who perceive infinite lands, buddhas, beings. 

And ages, in a single point, going in and out 
Without encountering any boundaries. 

This is the abode of those exalted in perfection of virtue 
Who perceive myriad eons, lands, buddhas, and beings 
In a single moment of awareness. 

Based on unobstructed knowledge. 

This is the abode of those unattached and unhindered in action 

Who carry out as many vows 

As atoms in all lands 

And drops of water in the oceans. 

They enter holy undertakings, mnemonic powers, concentrations, 



1460 


The Flower Ornament Scripture 


Meditations, liberations, and vows. 

Practicing these for endless eons; 

The mindful offspring of Buddha are in here. 

Here abide the offspring of Buddha, various, diverse; 

They carry out many instructive talks, 

And, considering arts and sciences beneficial to the world. 

They dwell here, in the abode of the wise. 

Here they dwell, in knowledge of means of supercognition. 

Of all the different patterns of existence everywhere; 

They see births and deaths everywhere, 

While grounded in liberation within illusion, unhindered in action. 

Abiding here, from their first determination, 

They show spiritual practice based on the good; 

Filling the cosmos with multitudes of emanations, 

Thus they show hundreds of miracles. 

Those who awaken to enlightenment in an instant of awareness 
Enter an endless variety of acts of knowledge; 

This is the abode of those who have reached what is hard to attain. 
Such that the thought of it would drive the worldling mad. 

This is the abode of those whose minds are unhindered. 

Who course in the unobstructed reality realm. 

Whose sphere is that of nongrasping, 

Whose will and intellect are pure. 

This is the abode of the peerless ones 
Who live and act in all worlds 
Without attachment, who abide 
In knowledge of nonduality. 

This is the abode of the dispassionate 

Who realize phenomena are like space in essence. 

Without any basis, quiescent. 

And live among them as in space. 

Here abide the merciful 

Who see the world injured by pain and sorrow 
And concentrate on the welfare of the world, 

Filled with great compassion. 

H ere the infinitely liberated 
Appear in the abodes of all beings 



Entry into the Realm of Reality 


1461 


Like the sun and moon, 

Free from the snare of the mundane whirl. 

H ere the offspring of Buddha stay. 

Yet in the presence of all buddhas. 

Appearing in all lands, 

Throughout endless eons. 

While here they pervade all directions 
With multitudes of emanations, 

As many as the bodies of all enlightening beings, 
Equal to the universe. 

The valiant ones are all in here 
Examining the sphere of the enlightened; 

They abide for countless eons 
Yet never become surfeited. 

H ere, in each instant awakening 
To untold millions of concentrations. 

They reveal the realm of buddhahood 
In accord with the concentration they enter. 

Those of vast perception here 
Instantly gain access to 
Eons, lands, and buddha-names, 

Throughout measureless eons. 

Here they enter infinite eons 
In a single thought. 

Free ol false ideas. 

By control of thoughts of the world. 

Here, in the abode of concentration, 

They see past, present, and future. 

Pinpointed on each instant, 

As they roam in the palace of liberation. 

While here in this abode, 

Sitting cross-legged, without disappearing 
They simultaneously appear 
In all lands, everywhere. 

Abiding here, these mighty ones 
Drink of the ocean of buddhas’ teachings. 



1462 


The Flower Ornament Scripture 


Having gone into the sea of knowledge 

And reached the other shore of inexhaustible virtue. 

Here, with unobstructed thought, 

They think of the number of all buddhas, 

The number of all lands and ages. 

And the number of all phenomena as well. 

Staying here, the offspring of buddhas 
Instantly discern the formation and decay 
Of all the lands there be 
In past, present, and future. 

Here, in the palace of enlightening beings. 

They observe in all their difference 
The action of the buddhas, 

The aspirations and faculties of beings. 

In a single atom they sec 
Congregations, lands, beings, and ages, 

As numerous as all atoms. 

All there without obstruction. 

In the same way 

They sec in all atoms 

Congregations, lands, beings, and ages. 

All clearly defined. 

Here they discern the essence of things, 

Of all lands, ages, and buddhas, 

As without inherent existence, 

Through the principles of nonbecoming. 

Here they observe the equality 
Of beings, phenomena, and buddhas, 

And discern the equality of lands and endeavors 
Of past, present, and future. 

The steadfast ones here in this best of abodes 
Guide millions of other beings. 

Glorify millions of buddhas. 

And also contemplate phenomena. 

In millions of cons I could not tell 

The scope of the undertakings and knowledge 

Of the wise, beyond thought. 

So endlessly vast is it. 



Entry into the Realm of Reality 


1463 


I bow in respect to the abode 

Of the blameless ones in the realm of nonobstruction 
And to the noble Maitreya, best of enlightening beings, 
Unhindered in action, incomparably pure in mind, always aware. 


Having praised and honored the enlightening beings dwelling in the 
great tower of the chamber of adornments of Vairocana in this way with 
innumerable eulogies of enlightening beings, Sudhana stood at the foot of 
the tower wishing to see the great enlightening being, desirous of meeting 
Maitreya. Then he saw Maitreya outside the tower, coming from some- 
where else, followed by a great number of beings, respectfully flanked by 
the gods Indra, Brahma, and the world guardians, surrounded by many rela- 
tives and priests, coming toward the great tower of the chamber of the 
adornments of Vairocana. Seeing Maitreya, Sudhana was uplifted in mind, 
very happy and joyful, and prostrated himself before Maitreya from afar. 

Now Maitreya, seeing Sudhana, pointed him out to the crowd with 
his right hand and spoke these verses eulogizing the virtuous qualities 
he had actualized: 


Look at Sudhana, pure in mind, born of enduring riches; 

Seeking the practice of supreme enlightenment, this wise one has 
come to me. 

Welcome, son of compassion and love, universally kind; 

Welcome, tranquil eyes; do not flag in practice. 

Welcome, pure of heart, tireless in mind; 

Welcome, buoyant in sense; do not flag in practice. 

Having set out to contemplate all truths, guide all beings, 

And follow all spiritual benefactors. 

You are welcome, with your unshakable, steadfast resolve. 

You are welcome, having come by a good path, on the path of virtue; 
You are welcome, having set forth on the path of the Victors; 

May you succeed, never stopping. 

Welcome, full of virtue, enriched by goodness; 

Your scope of action is endless; it is rare to see such as you in the world. 

You consider gain and not gaining equal, you are beyond censure. 
Misery, and ill repute; like a lotus, unstained by worldly things, 
You are undistracted in mind. 


Your heart is pure, free of guile and deceit, a good receptacle. 



1464 


The Flower Ornament Scripture 


Free from pride and conceit; free from anger, not arrogant. 

You are a welcome sight. 

Attentive to all fields of awareness, born of the treasures of every 
dimension. 

Developing the treasuries of all buddhas; welcome, indefatigable one. 

Aware of past, present, and future, absorbed in the reality realm, 
Born of the womb of virtues of all buddhas; welcome, tireless hero. 

Sprung from the ground of Manjushri’s knowledge, grown by the 
watering 

Of Meghashri, having sought out all enlightening beings, come — 
I will show you the unimpeded realm. 

See this net of vows, pervading the cosmos, inconceivable; 
Spreading it, drawing forth the path of enlightening practice, 
Sudhana has come. 

Seeking the realm of the Victors, pursuing the practice of the undefiled, 
Inquiring into the ocean of vows, this indefatigable one has arrived. 

Asking where the past guides have studied, what the future ones 
will learn. 

And what the present ones practice, he has come here. 

He comes with the thought of spiritual teachers, 

Guides to the realization of all truths, 

Teachers of the path of enlightening practice — 

Thus he has come here. 

He comes with these thoughts: “Enlightening beings increase my wisdom 
And grant me enlightenment, they are praised by the buddhas. 

“They are my parents, my wet nurses of virtue, always protecting 
my limbs of enlightenment, keeping me free from all harm. 

“As physicians they release me from old age and death, 

As celestial beings they shower the ambrosia of immortality; 

They are like the moon, clear and full, like the sun. 

Showing the way to peace. 

“They are like polar mountains, impartial to friend and foe, 

Like oceans, unshakable in mind, like pilots and protectors. 

“They are valiant givers of fearlessness, reliable caravan leaders, 



Entry into the Realm oj Reality 


1465 


guides who give me well-being” — with these thoughts he serves the 
Friends. 

“They always show all spheres of truth, 

Showing the virtue and knowledge of all buddhas; 

Removing the ills of all states of woe. 

They show me what is good. 

“They bestow the treasures of buddhas, 

They guard the treasuries of the Victors; 

They are holders of the secrets of the buddhas” — 

Thus this wise one follows the Friends. 

See this wise one of lofty aspiration serving the Friends; 

You should study as he indicates. 

By virtue of past goodness he saw Manjushri and set out for 
enlightenment, 

Acting on Manjushri’s instructions; observe his perseverance. 

Having given up all comforts, home, family, and wealth, like an immortal, 
He attends the Friends as a servant. 

Having purified his mind and relinquished his body, this wise one 
Will see the abode of all buddhas and henceforth develop this fruit. 

Seeing people afflicted with sickness, beings tortured by a hun- 
dred pains. 

Burning with the fears and sorrows of birth and death. 

He compassionately acts for their benefit. 

Seeing the world beaten by the mechanisms of suffering. 

In the repetitious circle of conditioning, 

He seeks the adamantine knowledge 

That breaks the mechanism of suffering and the circle of 
conditioning. 

Aiming to clear all lands of the weeds and brambles of lust and hatred, 
Infestations of clinging to views, sprouts of harm, 

He seeks the strong plow of wisdom. 

The mind of the world is thick with delusion and ignorance, 
Bereft of the eye of wisdom, without a guide; 

He will become a leader of the world, 

Showing the way to the abode of safety. 

He will be a conveyor of tolerance and liberation, 



1466 


The Flower Ornament Scripture 


Assailing the enemy afflictions with the sword of knowledge, 
Heroic bestower of freedom from fear, teacher of the world. 

He is assembling the ship of the Teaching, 

Having learned the route of the ocean of knowledge; 

He is a helmsman on the sea of existence. 

Leading to the treasure island of peace. 

This buddha-sun will rise in the sky of reality, a great light, 

An orb of vows with rays of knowledge, illumining the abodes of 
all beings. 

This buddha-moon will rise, a full orb of virtues 

Equally cooling with higher love, exquisite light impartial toward all. 

Based on a firm ground of wil 1, enlightenment practice gradually rising, 
He will become an ocean of knowledge, mine of all spiritual jewels. 

Born of the dragon of the mind of enlightenment, ascended into the 
sky of reality. 

Raining the teachings everywhere, he fosters all good fruits. 

He will light the lamp of truth, the pure wick. 

Dispelling the darkness of defilement. 

The lamp in a strong vessel of love and awareness, 

Glowing with the pure flame of the spirit of enlightenment. 

From the embryo of the aspiration for enlightenment, compassion, 
and love. 

Gradually developing the limbs of enlightenment, this baby buddha 
is growing. 

H e will develop the embryo o f virtue and clarify the path o f knowledge; 
He is recognized as an embryo of knowledge, developed in accord 
With the womb of vows. 

One like this, girt with compassion and love, 

An altruist determined to liberate beings. 

Is hard to find in the world, celestial or human, 

So pure is his mind. 

Based on good roots of mind, grown through steadfast effort, 
Shading the three realms of being — such a fruit-bearing tree of knowledge 
Is hard to find. 

Aiming to develop all virtues, inquire into all truths. 



146 7 


Entry into the Realm oj Reality 

And break through all doubts, he serves the Friends with diligence. 

Destroying the afflictions of demons, clearing away views, defile- 
ment, and craving. 

Intent on freeing all beings, he has learned to do what is best. 

H e will clear away the states of woe and show heaven; he will lead 
the world 

On the road of liberation, on which virtuous path he stands. 

He will become a destroyer of conditioned existence, 

Cutting through the net of all states of being, 

Liberating beings in all states from misery 
And giving them well-being. 

He will free them from the straits of views. 

Cut through the entanglements of the web of craving, 

Clear away blameworthy passions. 

And become a guide on the path for the world. 

He will be a refuge for the world, providing light for all beings, 

A guide in the three realms of existence, knowing becoming and 
decay everywhere. 

He will purify people asleep in affliction, wisely pulling them from 
the mud of lust, 

Freeing them from clinging to notions, liberating them from bondage. 

Rejoice, Sudhana, for you will illumine the various aspects of reality, 
Illumine the various aspects of the world. 

And reach the goal of the various aspects of all truths. 

As your behavior is mild, as your faith is impeccable, 

As your intention is virtuous, you shall fulfill them all. 

You will see all buddhas soon, you will soon go to all lands. 

You will soon know all truths — such good have you done on your own. 

You will purify many lands and liberate masses of beings; 

You will fulfill myriad practices — such are your many attainments. 

You will be a vessel of virtues, a source of good; 

You will be equal to the offspring of buddhas, in accord with your 
devotion. 

You have conquered the demons and purified your actions; 



1468 


The Flower Ornament Scripture 

You have cleared away the afflictions in accord with your vows. 

You will clear the path of knowledge and realize the path of truth; 
Before long you will halt the course of the mechanism of suffering. 
Which is due to afflictions in action. 

You will turn the supreme wheel of truth, breaking the cycle of suffering 
Of all beings, which is based on the routines of the world, 

The circle of becoming, gone astray in repetition of mundane states. 

You will preserve the lineage of buddhas, purify the lineage of the 
Teaching, 

Support the spiritual Community, and become a source of treasures. 

You will remove the web of craving and the dense net of views, 
You will free the world from the net of suffering. 

Having purified such a network of vows. 

You will perfect beings, purify the world, and establish 
The realm of knowledge — such is your intention. 

You will bring greater felicity, beneficially gladdening sentient beings, 
Gladdening the family of enlightening beings, satisfying the wishes of 
all buddhas. 

You will be a buddha clearly seeing the abodes of all states ofbeing. 
Seeing reflections of all lands and the scope of all truths. 

You will be a light illumining the reality realm, 

Extinguishing all states of woe, bringing felicity to existence. 

You will show the door of heaven and open the door of enlightenment 
in the world; 

You will lead the world to the door of liberation, the doorway you 
have cleared. 

You will lead away from false paths into the path of sages; 

You will humbly follow the path of enlightenment, resolute and diligent. 

Intent on freeing beings in the sea of existence from suffering, 

You will save the world from the sea of existence — 

Become such an ocean of virtue. 

You will evaporate the sea of afflictions of beings 
With the transcendent lights of the sun of knowledge; 

Introducing them to the ocean of spiritual practice, 



Entry into the Realm oj Reality 


1469 


You will lead them into the ocean of knowledge. 

You will increase the ocean of understanding 
And purify the ocean of practice; 

Soon you will plunge deep into the ocean 
Of the vows of all buddhas. 

You will view many oceans of lands and see the oceans of congrega- 
tions therein; 

By the power of the ocean of understanding, you will imbibe the ocean 
of teachings. 

You will see multitudes of buddhas and will make myriads of offerings; 
You will hear millions of truths — such are the vows you make. 

You will go to the abodes of all lands, to all the abodes of beings. 
And will observe the abodes of all buddhas — this is the direction you 
are taking. 

You will observe the abode of concentration and tell of the abodes 
of liberation; 

You will dwell in spiritual powers, grounded in the reality realm. 

You will rise over the abodes of all beings, like the light of sun and moon. 
And ascend to the presence of the buddhas — such is your climb on the 
great path. 

You will walk in the realm of good, in the realm unattached to any world, 
And attain supreme peace — such is your realm of higher knowledge. 

The differentiations of the cosmic network, 

And all the differentiations of the network of lands, 

Soon you will see, pervading, like the wind unhindered in the sky. 

You will see the extent of the reality realm. 

You will go to the reaches of the worlds. 

You will see all buddhas of all times; 

So rejoice, Sudhana. 

Do not be downhearted, be happy and content. 

In that you have seen, see, and will see yet such liberation as this. 

Sudhana, you are a good vessel oi virtues, following the instructions 
of Buddha; 

You are fit to bear this Teaching — by it you see this wonder. 

Such as are hard to see in millions of eons, much more to reveal 
their virtues, 



1470 


The Flower Ornament Scripture 


You have seen carrying out good practice, enlightening beings 
In the realm of nonattachment. 

You arc welcome in the human world; inconceivably great is your gain. 
That you have seen Manjushri face to face and made such a vessel 
of virtue. 

You have left all states of woe, cleared away the misfortune of situations 
Inopportune for attaining enlightenment, transcended all evil things — 
Do not be weary or distressed. 

You have left the stage of the ignorant and are firmly grounded 
In the virtues of enlightening beings; having fulfilled 
The greatest knowledge, soon you will attain buddhahood. 

Enlightening practice is like an ocean, enlightened knowledge is 
like space, 

The ocean of vows is equally vast — you should be happy with these. 

The Friends are indefatigable, firm in will, and sure in application; 
Those who follow such Friends as these will soon become guides 
themselves. 

Seeing how various are the many practices of enlightening beings 
To educate sentient beings, do not become perplexed 
About enlightenment practice that confronts all realities. 

Your achievement of virtue is inconceivable; 

You are useful, righteous, virtuous, and faithful. 

By this accomplishment today you see such enlightening beings. 

See how great is your gain in seeing enlightening beings continuously; 
They each show you your vows, and you follow them all. 

Hard to find even in hundreds of lifetimes 

Is such a participant in the practices of enlightening beings; 

Therefore the enlightening beings, one after another, 

Show you their ways of liberation. 

People live with enlightening beings for millions and billions of ages 
Yet do not know of their state, nor make themselves vessels of virtue. 

You hear this teaching, and see what is hard to find in the world. 
The spiritual manifestation of greatness of enlightening beings — 
You should be uplifted in mind. 



Entry into the Realm of Reality 


1471 


All the buddhas are minding you, the enlightening beings are caring 
for you, 

And you are grounded in their teaching — bravo, Sudhana, you live a 
good life. 

You live according to the principles of the family of enlightening beings. 
And learn the qualities of the offspring of buddhas; 

You will prolong the lineage of buddhas — you should be most joyful. 

All buddhas are your peerless parents, all enlightening beings your siblings; 
The elements of enlightenment are all your relatives — 

Nobly born are you, as an offspring of the buddhas. 

Sustainer of the lineage of spiritual sovereigns, 

Prolonger of the lineage of enlightening beings. 

You will attain buddhahoodsoon, so be happy, Sudhana, full of joy. 

Soon you will receive the supreme marvelous coronation of all buddhas 
And become equal to the peerless heirs of the Victors. 

As a man sows a seed, so shall he reap the fruit; 

Today I bring you glad tidings, that you may find inconceivable joy. 

Even unthinkable millions of enlightening beings 
Who have carried out this practice for millions of eons 
Have not attained such accomplishment 
As you have realized in one lifetime. 

This is all the fruit of devotion and firmness and vigor of will; 
Those who admire this practice should take up what Sudhana has done. 

All practice derives from vows, all qualities derive from application; 
Sudhana, you have accomplished this, forever the best course of conduct. 

The extent to which the dragons will is the extent to which rain is 
produced; 

The extent of the scope of vows and knowledge is the extent of pervasion 
Of enlightenment practice. 

This should be shown to you, Sudhana, by the practice of the good; 
Once one realizes this, one will be serving the Friends thereby. 

Remember the millions of bodies past that you squandered uselessly 
for lust; 

Now pursuing the path of enlightenment, this body, well disciplined, 
Should be critical. 



1472 


The Flower Ornament Scripture 


Over millions of eons past you experienced all miseries in conditioned 
states; 

Having turned away from myriad buddhas, you did not hear such a 
doctrine as this. 

Now you have got your chance as a human, in the presence of Buddha, 
With such spiritual friends; how could one not be purified 
when one has heard of the practice of supreme enlightenment? 

Even if there are buddhas existing and the Teaching is heard 
From spiritual friends and benefactors. 

If one does not listen to this doctrine one’s mind will not be purified. 

By it an attitude of faith and devotion is produced, supreme respect; 
Getting rid of desire, views, and lassitude, listen to this Teaching more 
and more. 

Hearing of such an entry into practice, whoever accomplishes this 
undertaking 

Makes a supreme gain, inconceivable — this human life is worthwhile. 

For one whose mind is thus purified, the buddhas are not hard to find, 
The enlightening beings are all friends, and there is no more doubt 
of enlightenment. 

One who has entered such a teaching keeps all the precepts. 
Abandons all causes of misery, and embraces all virtues. 

Soon, relinquishing this body, you will go to a buddha-land, purified; 
You will see the abode of enlightening beings and behold the bud- 
dhas everywhere. 

You have completed a set of past causes, Sudhana, based on your devotion; 
You serve the Friends with the highest aim, thereby growing like a 
lotus in water. 

Intent on rapport with all spiritual friends and with all buddhas. 
Intent on seeking out all truths, arise, well disciplined, and do not weary. 

Set out to apply all truths and follow all the paths; offspring of Buddha, 
Grounded on vows, arise, vessel of all virtues. 

Through such perfect devotion you have paid this honor to me; 
Soon you will come into the presence of the assemblies of all buddhas. 

Bravo, Sudhana, buoyant in mind, conscious of the vows of all 



Entry into the Realm of Reality 


1473 


buddhas; 

Firm in resolve, you soon will reach the perfection of virtue of buddhas. 

Ask Manjushri about ultimate liberation in the realm of knowledge; 
He will initiate you into the highest practice of good in your final 
existence. 


Thus Maitreya, seeing Sudhana arrive, imbued with virtues, in the realm 
of nonobstruction, revealed him to the assembly, speaking of his treasury of 
qualities. Sudhana, hearing such supreme direction and instruction, was 
flooded with joy and burst into tears. His hair stood on end and he sighed 
with delight. He rose and paid his respects to Maitreya. Then, by the mental 
power of Manjushri, there appeared in his hands beautiful flower garlands 
and jewels, produced by the vows of enlightening beings; blissfully, Sudhana 
showered these on Maitreya. Then Maitreya patted him on the head and 
said, “It is good that you are so indefatigable, Sudhana; you will be a vessel of 
virtues, like Manjushri and me.” 

Hearing this, Sudhana disclosed the joy of his heart: “It is hard to find, 
even in hundreds of lifetimes, such Friends as these whom I have now met. It 
is good for me to have come here today. By the direction of the honorable 
Manjushri, perfect in true virtue, I have found this rare Friend. I should 
quickly meet Manjushri himself.” 

Then Sudhana stood respectfully before Maitreya and said, “Noble one, I 
have set out for supreme perfect enlightenment, but I do not know how an 
enlightening being is to learn and carry out the practice of enlightening 
beings. It has been predicted by all the buddhas that noble Maitreya will 
become supremely perfectly enlightened in one lifetime; and one who is 
sure of supreme perfect enlightenment in one lifetime has gone beyond all 
the stations of enlightening beings, entered the certainty of enlightening 
beings, fulfilled all the transcendent ways, entered all doors of tolerance, 
attained all states of enlightening beings, mastered all ways of liberation, 
perfected all concentrations, reached the goal of all courses of action of 
enlightening beings, attained all powers of memory, intellect, and methods 
of elucidation, mastered all powers of enlightening beings, gathered all pro- 
visions of enlightening beings, mastered the methods of wisdom and skill in 
means, developed the illumination of higher knowledge, mastered all learn- 
ing, purified all practices of enlightening beings, accomplished all methods 
of carrying out vows, received the directions of all buddhas, comprehended 
all vehicles of liberation, taken on the empowerment of all buddhas, 
embraced the enlightenment of all buddhas, preserved the treasuries of all 
buddhas, stored the secrets of all buddhas, gained leadership of the esoteric 
circle of all enlightening beings. Such a one is a hero in all assaults against 
afflictions, a guide to those in the wilderness of the mundane whirl, a physi- 
cian for those sick with afflictions, a chief of all beings, a leader, preeminent 
among all noble people, highest of all saints, a pilot for those in the sea of the 
mundane whirl; such a one draws the net of means to guide sentient beings, 



7 414 


The Flower Ornament Scripture 


observes the faculties of people who have matured, is united with all sentient 
beings, is engaged in protecting all enlightening beings, is in concert with 
all the works of enlightening beings, is in the circles of all buddhas, is 
reflected in the abodes of all beings, is unstained by the things of the world, 
is beyond the reach of all demons, is in accord with the realm of all buddhas, 
has attained nonobstruction in the sphere of all enlightening beings, is 
engaged in the service of all buddhas, is one with all enlightened qualities, 
wears the turban of coronation, sits on the throne of spiritual sovereignty, is 
initiated into the realm of omniscience, is a source of all enlightened teach- 
ings, has attained enlightenment and mastery of omniscience. 

“So please tell me, noble one, how an enlightening being is to learn and 
carry out the practice of enlightening beings, by which practice an enlight- 
ening being attains enlightenment and understands all enlightened 
teachings, responds when called upon, rescues sentient beings, fulfills the 
commitment to carry out the practice of enlightenment, comforts and 
inspires people, keeps true to one’s word, ascertains all the myriad buddha- 
teachings, sustains the lineage of buddhas and enlightening beings, and 
preserves the eye of enlightenment.” 

Then the enlightening being Maitreya, looking over the whole crowd, 
pointed out Sudhana and said, “Good people, look at this fine young man, 
who asks me about the perfection of the virtues of enlightening practice. 
With this diligence, this purposefulness, this zealous commitment, this 
steadfast will, this unflagging vigor, this thirst for enlightened teaching, 
this excellent questing, this burning urgency, this desire to meet spiritual 
friends and benefactors, this indefatigability in attendance on spiritual 
friends and benefactors, he left his city in search of spiritual benefactors at 
the direction of Manjushri and traveled south, inquiring of a hundred and 
ten spiritual benefactors, until finally he has come to me, his mind thor- 
oughly unwearied. 

“Good people, it is hard even to get to hear of the name of those like this 
who have set forth on the Great Vehicle of universal enlightenment, who 
have undertaken the great vow, who are resolute in the great endeavor, who 
are girt with great compassion, who are intent on saving sentient beings 
with great love, who act with transcendental energy, who are engaged in 
protecting the great caravan of beings, who are carrying beings across the 
ocean of the mundane whirl, who are on the road to omniscience, who are 
engaged in assembling the spiritual ark, who arc determined to assemble the 
great wealth of the treasures of the Teaching, who are engaged in assem- 
bling the preparations for the great spiritual activity — it is hard to even hear 
their names, to see them in person, to associate with them, or to share in 
their practice. 

“Why is this? This sincere good person has set out to save all beings, 
undertaken to liberate all beings from misery, to evaporate all bad tenden- 
cies, to put an end to all states that are inopportune for attaining 
enlightenment, to block off all perilous roads, to dispel all darkness of igno- 
rance, to cross all the wastelands of the mundane whirl, to stop all vicious 



Entry into the Realm of Reality 


1475 


circles, to get beyond the reach of all demons, to remove all attachment and 
dependence, to rescue people from the mire of lust, to abandon passion for 
joy, to remove the fetters of views, stop attachment to the body as real, cut 
through the snare of conception, stop the pursuit of error, to pluck out the 
thorns of delusion, to break through obstacles, to shatter the mountains of 
obstructions, to remove the net of craving, to dissolve the bonds of igno- 
rance, to illuminate existence, to do away with guile and deceit, to clear 
mental disturbance, to remove doubt and confusion, to get out of the current 
of ignorance and delusion, to repel all the ills of the mundane whirl. 

“Indeed, good people, this worthv wishes to assemble the ship of the 
Teaching, a precious gift, to rescue beings from the four torrents. He wishes 
to set up the great bridge of the Teaching for those sunk in the morass of 
views. He wishes to produce the light of knowledge for those in the dark- 
ness of delusion. He wishes to point out the path of sages to those lost in the 
wilderness of the mundane whirl. He wishes to dispense the medicine of the 
teaching to those suffering from the illness of afflictions. He wishes to give 
the element of immortality to those assailed by birth, old age, and death. He 
wishes to cool those burning with the three fires by means of the water of 
tranquillity. He wishes to give great comfort to those suffering from sorrow, 
grief, misery, and depression. He wishes to give those bound in the prison of 
existence the knowledge of how to break out. He wishes to give the sword of 
wisdom to those tied up in the bonds of views. He wishes to show the door 
ot liberation to those locked in the city of the triple world. He wishes to 
show the direction of safety to those headed in dangerous directions. He 
wishes to comfort those suffering from the joint operation of afflictions. He 
wishes to lend a hand to those terrorized by the perils of falling into states of 
woe. Hewishesto show the citadel of nirvana to those struck by the murder- 
ous clusters. He wishes to tell those surrounded by the serpents of the 
elements how to escape. To those loitering in the ghost town of the sense 
media, he wishes to show the way out bv the light of wisdom. Those on 
wrong paths he wishes to lead into the right path. To the friendless he 
wishes to show true spiritual friends. Those clinging to the realm of the 
infantile unenlightened condition he wishes to initiate into the teachings of 
sages. Those clinging to the city of the mundane whirl he wishes to lead 
away into the city of omniscience. 

“Thus, for the salvation of sentient beings, this worthy, ceaselessly pursu- 
ing the complete purification of the aspiration for enlightenment, is tireless 
in mastering the Great Vehicle, never complacent in seeking all means of 
conveying truth, constantly engaged in fulfilling all the provisions for 
enlightenment, always bearing the responsibility of clarifying all avenues of 
truth, carrying out all practices of enlightening beings with vigor, not stop- 
ping anywhere, carrying out all vows with unbending effort, meeting all 
spiritual benefactors without complacence, tireless in attendance on all spir- 
itual benefactors, properly following the advice and instruction of all 
spiritual benefactors. 

“In all the world it is hard to find people who aspire to supreme true 



1476 


The Flower Ornament Scripture 


enlightenment; it is even harder to find those who set out for supreme true 
enlightenment, who master the teachings of buddhas with such diligent 
application, seek the path of enlightening beings with such ardor, purify the 
practice of enlightening beings with such purposefulness, attend spiritual 
benefactors with such diligence, follow the knowledge of spiritual benefac- 
tors with such urgency, carry out the instructions of spiritual benefactors 
with such unbending determination, assemble the elements of enlighten- 
ment with such correct understanding, be so indifferent to gain, honor, and 
praise as not to ruin the will appropriate to an enlightening being, seek the 
Great Vehicle of enlightening beings with such detachment from home and 
family, comforts, enjoyments, and material goods, and seek omniscience 
with such indifference to joy and life. Other enlightening beings will not, in 
millions of eons, attain the fulfillment of the practice and vows of enlight- 
ening beings, abide in enlightenment, purify a buddha-land, guide sentient 
beings, know the reality realm, attain the transcendent ways, extend the net- 
work of practices, fulfill the undertakings of vows, transcend the works of 
demons, develop rapport with spiritual friends, perfect all the practices of 
enlightening beings, or accomplish the power to carry out the practice of 
the universally good enlightening being, to the extent that this Sudhana 
will achieve these things in one lifetime.” 

Then Maitreya, having eulogized the true virtues of Sudhana, and thereby 
strengthened the determination for enlightenment in hundreds of thou- 
sands of people, said to Sudhana, “It is good that you have set your mind on 
supreme perfect enlightenment for the welfare and happiness of all worlds, 
for the salvation of all beings, for the attainment of all enlightened qualities. 
You have made a great gain, and your existence amid humanity is indeed 
welcome. You live the good life among the living and have satisfied the pur- 
pose of the emergence of Buddha in the world. Youhave met the benefactor 
Manjushri and have made yourself a worthy vessel of truth. You have been 
nourished with virtues and stabilized on good qualities. You have purified 
high resolve and good intention. You are minded by all buddhas, and you are 
in the care of all spiritual friends. By this intent of yours you have developed 
the determination for supreme perfect enlightenment. 

“What is the reason? The determination for enlightenment is the seed of 
all elements of buddhahood; it is like a field, growing good qualities in all 
beings; it is like the earth, being a support for all beings; it is like water, wash- 
ing away all afflictions; it is like wind, unattached to all worlds,; it is like fire, 
burning up the deadwood of clinging to views; it is like the sun, illumining 
the abodes of all beings; it is like the moon, fulfilling the sphere of all good 
qualities; it is like a lamp, producing spiritual light; it is like an eye, seeing 
the even and the uneven; it is like a road, leading to the city of omniscience; 
it is like a passageway, leading away from all wrong paths; it is like a vehicle, 
carrying all enlightening beings; it is like a door, leading into all the prac- 
tices of enlightening beings; it is like a mansion, because of determination to 
abide in concentration; it is like a park, because of experience of spiritual 
pleasures; it is like a home, protecting all beings; it is like a basis, being the 



Entry into the Realm oj Reality 


1477 


practice of all enlightening beings, it is like a father, protecting all enlight- 
ening beings; it is like a mother to all beings; it is like a nurse, protecting in 
every way; it is like a king, overwhelming the mentality of all individually 
liberated ones; it is like an overlord, because of the excellence of all vows; it is 
like the ocean, containing all jewels of virtue; it is like the polar mountain, 
being impartial toward all beings; it is like the surrounding mountains, 
being a refuge for all beings; it is like the Himalaya, growing the herb of 
knowledge; it is like intoxicating fragrance, being the seat of all scents of vir- 
tue; it is like the sky, because of the great extent of its virtue; it is like a lotus, 
unstained by any things of the world; it is like an elephant, patient and 
noble; it is like a horse of good breed, free from all unrulincss; it is like a 
charioteer, being the driver of the Great Vehicle; it is like medicine, curing 
the ills of afflictions; it is like a pit, because in it all bad qualities disappear; it 
is like a thunderbolt, penetrating all things; it is like a chest of incense, pro- 
ducing the aroma of all virtues; it is like a great flower, pleasant to the sight 
of all beings; it is like cooling sandalwood, cooling off the burning of pas- 
sion; it is like the moon, pervading the cosmos; it is like the medicine ‘good 
to see,’ obliterating all ills due to afflictions; it is like an extracting drug, as it 
extracts the arrows of evil propensities; it is like a chief of gods, because of 
mastery of all the faculties; it is like the god of wealth, because it puts an end 
to all poverty; it is like the goddess of beauty, being adorned with all virtues; 
it is like jewelry, gracing all enlightening beings; it is like the conflagration 
that ends an eon, burning up all evildoing; it is like medicine for 
underdevelopment, because it increases the growth of all enlightened quali- 
ties; it is like a dragon pearl, repelling the poison of all afflictions; it is like a 
water-clearingjewel, because it removes all turbidity and pollution; it is like 
a wish-fulfilling jewel, granting success in all aims; it is like the horn of 
plenty, fulfilling all wishes; it is like the desire-granting tree, as it showers 
the ornaments of all virtues; it is like a goose-feather robe, as it does not 
absorb any of the ills of the mundane whirl; it is like cotton fiber, being soft 
in nature; it is like a plow, clearing the mind-field of sentient beings; it is like 
a warrior, striking down the self; it is like an arrow, piercing its target of suf- 
fering; it is like power, overcoming its enemy, afflictions; it is like armor, 
protecting logical thought; it is like a scimitar, cutting off the head of afflic- 
tion; it is like a sword blade, slashing through the armor of pride, conceit, 
and arrogance; it is like a razor, slicing off compulsive propensities; it is like 
the banner of a hero, bringing down the banner of pride; it is like a machete, 
felling the tree of ignorance; it is like an ax, cutting through the tree of suf- 
fering; it is like combat, being a savior from all attacks; it is like hands, 
protecting the body of the transcendent ways; it is like feet, being the base of 
all virtue and knowledge; it is like a surgical probe, cleaning away the cover- 
ing of the sheath of ignorance; it is like an extracting instrument, extracting 
the thorn of the notion of self; it is like a hoe, dragging away the thorns of 
propensities; it is like a benefactor, freeing you from the bonds of the mun- 
dane whirl; it is like wealth, rejecting all that is useless; it is like a teacher, 
knowing the way to carry out all enlightening practices; it is like a mine, 



1478 


The Flower Ornament Scripture 


having inexhaustible blessings; it is like a fountain, having inexhaustible 
knowledge; it is like a mirror, showing the reflection of all ways into truth; it 
is like a white lotus, free from defilement; it is like a great river, carrying 
forth the streams of the ways of transcendence and the ways of integration; it 
is like the chief water spirit, causing the clouds of the Teaching to shower; it 
is like the root of life, sustaining the universal compassion of all enlighten- 
ing beings; it is like the elixir of immortality, bringing you to the deathless 
realm; it is like an all-encompassing net, taking in all beings who can be 
guided; it is like health, producing endless health; it is like an antidote to 
poison, vitiating the poison of desire; it is like a spell, destroying the poison 
of all folly; it is like wind, removing all barriers and obstacles; it is like an 
island of jewels, being a mine of the spiritual jewels of all the limbs of 
enlightenment; it is like a family, producing all good qualities; it is like a 
home, being the abode of all virtuous qualities; it is like a market, attended 
by all enlightening ‘merchants’; it is like liquid metal, clearing all obstruc- 
tions caused by actions and afflictions; it is like a honeybee, filling the stores 
of provisions for omniscience; it is like a road, whereby all enlightening 
beings approach the city of omniscience; it is like a vessel, holding all pure 
qualities; it is like rain, settling the dust of afflictions; it is like a basis, defin- 
ing the respective stations of all enlightening beings; it is like a magnet, 
unaffected by individual liberation; it is like a jewel, inherently pure; it is like 
an emerald, being totally beyond the knowledge of all individual illumi- 
nates and worldlings; it is like the drum that sounds the hour, because it 
wakes up beings sleeping in affliction; it is like still, clear water, being pure; 
it is like an ornament of the finest gold, obscuring all collections of virtue in 
the conditioned realm; it is like an enormous mountain, being invulnerable 
to anything in the triple world; it is like a savior, not abandoning any who 
take refuge in it; it is like motivation, because it draws you toward your aim; 
it is like intelligence, because it creates contentment of the heart; it is like 
sacrifice, because it satisfies all beings; it is like understanding, because it is 
what is best in the minds of all beings; it is like a treasury, preserving all 
enlightened qualities; it is like a summary, containing all the practices and 
vows of enlightening beings; it is like a protector, protecting all beings; it is 
like a guardian, repelling all evils; it is like the net of Indra, rounding up the 
titans of afflictions; it is like the snare of the sky god, rounding up the teach- 
able; it is like the fire of Indra, burning up all habitual propensities and 
afflictions; it is like a monument for the world. In sum, the virtues of the 
determination for enlightenment are equal to all the qualities and virtues of 
buddhas. Why? Because it is the source of all the practices of enlightening 
beings, and from it come all buddhas of past, future, and present. Therefore, 
whoever has aroused the determination for supreme perfect enlightenment 
becomes imbued with measureless virtues because of being absorbed by the 
will for omniscience. 

“Just as there is a medicine called ‘fearless’ that prevents five perils — one 
is not burned by fire, not affected by poison, not wounded by weapons, not 
swept away by water, not suffocated by smoke — in the same way, an enlight- 



Entry into the Realm of Reality 


1479 


ening being who has taken the medicine of the will lor omniscience is not 
burned by the fire of passion, not affected by the poison of objects, not 
wounded by the weapons of afflictions, not swept away by the torrent of 
existence, not suffocated by the smoke of false discrimination. 

“Just as there is a medicine called ‘liberated’ that frees one from fear of 
attack, in the same way an enlightening being who has taken the medicine 
of knowledge of aspiration for enlightenment has no fear of being impinged 
upon by the mundane whirl. 

“Just as there is an herb whose scent repels all poisonous snakes, in the 
same way the scent of the determination for enlightenment wards off the 
vipers of afflictions. 

“Just as a person who has taken the herb of invincibility is victorious over 
all enemies, the enlightening being who has taken the herb of invincibility 
of the will for omniscience is invulnerable to all opposing demons. 

“Just as there is a medicine called ‘extracting’ that removes all barbs, so 
all barbs of passion, hatred, delusion, and views drop out of the enlight- 
ening being who has taken the extracting medicine of the determination 
for enlightenment. 

“Just as there is a medicine called ‘good to see’ that cures all illnesses, 
the enlightening being who has taken the good-to-see medicine of the 
aspiration for enlightenment is cured of all the illnesses of afflictions 
and ignorance. 

“Just as there is a medicinal tree called ‘continuity’ whose bark heals all 
wounds and ulcers upon application and which itself regrows as it is 
stripped, the tree of continuity of omniscience, which grows from the seed 
of the essence of enlightenment, heals the wounds and ulcers of actions and 
afflictions of the faithful on sight, and the tree of omniscience cannot be 
exhausted or killed by all beings. 

“Just as there is a kind of herb that promotes growth, by the efficacy of 
which all the trees in the continent grow, similarly by the efficacy of the 
growth-promoting drug of the will for enlightenment, the saints and 
enlightening beings all grow. 

“Just as there is an herb called ‘attainment of pleasure,’ which when 
applied to the body produces physical and mental health, in the same way 
the ‘attainment of pleasure’ herb of the aspiration for omniscience produces 
physical and mental health in enlightening beings. 

“Just as there is an herb called ‘gaining memory’ that purifies the con- 
scious memory, in the same way the memory herb of the aspiration for 
enlightenment produces in enlightening beings purity of unhindered mem- 
ory of all buddha-teachings. 

“Just as there is an herb called ‘great lotus’ by which one may live for an 
eon, the enlightening being who keeps taking the great spiritual medicine 
of the will for enlightenment becomes able to live for countless eons. 

“Just as there is an herb of invisibility that renders one invisible to any 
humans or nonhumans, the enlightening being under the protection of the 



1 480 


The Flower Ornament Scripture 


invisibility herb of the will for enlightenment, who is assured of 
buddhahood, cannot be seen in the range of all demons. 

“Just as there is a great jewel in the ocean called ‘totality of all jewels,’ 
which is such that it is impossible for all the conic tires to evaporate even a 
drop of the ocean where it is, in the same way it is impossible that enlighten- 
ing beings whose mental course is imbued with the ‘totality of all jewels’ 
gem of the determination tor omniscience could lose even one virtue dedi- 
cated to omniscience; whereas if they abandon the determination for 
omniscience, all of their roots of goodness would evaporate. 

“Just as there is a great jewel called ‘collection of all lights,’ which in a 
necklace obscures all jewelry, in the same way an enlightening being wear- 
ing the ornament of the ‘collection of all lights’ mind-jewel of the aspiration 
for enlightenment is unsurpassed by all aspirations to individual salvation. 

“Just as there is a water-clarifying jewel that will clear all turbidity and 
foulness from water in which it is placed, in the same way the water- 
clarifying jewel of the determination for enlightenment clears all the murk 
and turbidity of afflictions. 

“Just as fishers wearing the water dwelling gem do not die in water, in the 
same way an enlightening being protected by the water-dwelling gem of the 
will for omniscience does not die in the sea of the mundane whirl. 

“Just as there is a jewel called ‘dragon scale gem,’ with which fishers and oth- 
ers who live from the sea enter the abodes of the dragons without being 
attacked by dragons or sea serpents, in the same way an enlightening being 
holding the spiritual jewel of the dragon of knowledge of the determination for 
omniscience enters the abodes of the realm of desire without being harmed. 

“Just as the chief of gods overwhelms other gods when wearing the jewel 
of lordship, in the same way the enlightening being wearing the crown of 
vows with the regal jewel of the aspiration for omniscience overwhelms all 
in the triple world. 

“Just as someone with a wish-fulfilling jewel does not fear poverty, the 
enlightening being with the wish-fulfilling jewel of the aspiration for 
omniscience has no fears about livelihood. 

“Just as a ‘sun beauty’ jewel emanates fire when exposed to the sun, in the 
same way the sunny jewel of the will for omniscience emanates the fire of 
knowledge when touched by the light rays of the jewel of wisdom. 

“Just as the moon beauty jewel emits water when touched by moonlight, 
in the same way the moon beauty jewel of the aspiration for enlightenment 
emits the water of commitment to all good when touched by the light of the 
moon of dedication of roots of goodness. 

“Just as great elephants wearing a crown of wish-fulfillingjewels have no 
fear of attack, in the same way those wearing the crown of wish-fulfilling 
jewels of great compassion of the aspiration for enlightenment have no fear 
of the ills of the state of misery. 

“Just as a jewel called ‘repository of the adornments of the world’ fulfills 
the wishes of all beings without ever being exhausted, in the same way the 



Entry into the Realm oj Reality 


1481 


aspiration for enlightenment, the great jewel containing the adornments of 
all worlds, is never exhausted because of fulfilling the undertaking of 
enlightenment, which is the wish of all beings. 

“Just as the great jewel of a sovereign king dispels darkness and lights up 
the palace, in the same way the royal jewel of the aspiration for omniscience 
dispels the darkness of ignorance in all states of being and radiates the great 
light of knowledge in the realm of desire. 

“Just as everything bathed in sapphire light becomes blue, wherever the 
sapphire of the aspiration for omniscience is taken, and whatever roots of 
goodness are dedicated by the will for omniscience, all become the color of 
the jewel of omniscience. 

“Just as a jewel in a shower of filth does not absorb any foul odors, in the 
same way thejewel of the aspiration for enlightenment is not defiled though 
in the realm of desire, because it is essentially pure. 

“Just as thejewel ‘pure light’ outshines all other jewels, in the same way 
thejewel of ultimately pure light of the aspiration for omniscience is not 
overcome by the accumulated virtues of all ordinary people, or all learners, 
saints, and solitary illuminates. 

“Just as one fiery jewel disperses all darkness, in the same way one fiery 
jewel of the aspiration for omniscience, coupled with objective observation 
and correct thought, dispels the darkness of ignorance. 

“Just as a priceless jewel in the hand of a merchant in a boat on the sea is 
superior in beauty and value to hundreds of thousands of crystals in town, in 
the same way the priceless jewel of the aspiration for omniscience, even in 
the ocean of the mundane whirl, in the boat of vows, in thedeterminationof 
an enlightening being who has just aspired to enlightenment for the first 
time, even though not having yet reached the city of omniscience, is still 
superior to the crystals of all hearers and individual illuminates in the town 
of liberation. 

“Just as thejewel known as the ‘powerful king,’ even when on the surface 
of the earth, shows the arrays of appearances of the abodes on the far-distant 
sun and moon, in the same way the powerful king jewel of the aspiration for 
omniscience, in which all virtues are purified, even while in the mundane 
whirl shows the arrays of appearances of the spheres of all buddhas in the 
great sun and moon of knowledge of those who realize Thusness in the 
reaches of the sky of the cosmos of reality. 

“Just as all the wealth, jewels, silver, gold, flowers, perfumes, garlands, 
clothes, and furnishings there are as far as the sun and moon shine do not 
match the worth of the powerful king jewel, in the same way, all the virtues 
of celestials and humans, all Buddhist disciples and sell-illuminates, tainted 
or untainted, as far as the scope of the reality-realm reveals, do not match the 
worth of the powerful king jewel of the determination for enlightenment. 

“Just as thejewel known as ‘containing the arrays of the oceans’ shows the 
arrays of all oceans, in the same way the determination for enlightenment 
shows the array of the ocean of the scope of all-knowledge. 



1482 


The Flower Ornament Scripture 


“Just as nothing surpasses celestial gold, with the exception of a wish- 
fulfilling jewel, there is nothing except the wish-fulfilling jewel of 
omniscience, which surpasses the celestial gold of the aspiration for 
enlightenment. 

“Just as a master snake-catcher can place all serpents under his control, the 
enlightening snake-catcher who has mastered the will lor enlightenment 
can place all the serpents of affliction under control. 

“Just as an armed warrior is invulnerable to enemy troops, the enlighten- 
ing being armed with the determination for omniscience becomes 
invulnerable to the enemy troops of afflictions. 

“Just as one handful of celestial serpent sandalwood powder perfumes a 
thousand worlds, and three thousand worlds full of jewels cannot match the 
worth of an ounce of it, in the same way one element of the celestial serpent 
sandalwood of the aspiration for omniscience perfumes the whole cosmos 
with virtue and surpasses the minds of all learners, those who are beyond 
learning, and self-illuminates. 

“Just as the precious snowy sandalwood stops all burning and cools the 
whole body, in the same way the snowy sandalwood of the aspiration for 
omniscience stops the burning of all afflictions, false notions, lust, hatred 
and delusion, and cools the body of knowledge. 

“Just as all who come to the polar mountain become one color, gold, in 
the same way all who approach enlightening beings who are entirely dedi- 
cated to omniscience become one color, the color of omniscience. 

“Just as the bark of a tree of paradise emits a fragrance that is not found in 
all the flowers on earth, in the same way the fragrance of the bark of virtue 
and knowledge of the tree of vows grown from the seed of enlightening 
beings’ determination for omniscience is not found in any of the flowers of 
hearers and individual illuminates, who have lesser roots of goodness, in 
their untainted discipline, concentration, wisdom, liberation, and knowl- 
edge and vision of liberation. 

“Just as it can be known of a budding tree of paradise that it will produce 
hundreds of thousands of blossoms, in the same way it can be known that the 
paradise tree of the aspiration for omniscience budding with roots of good- 
ness will produce countless flowers of enlightenment, imperfect and 
perfect, in celestials and humans. 

“Just as the fragrance of cloth or oil perfumed for one day with paradise 
tree flowers is not to be found in cloth or oil perfumed for a hundred 
thousand days with jasmine flowers, in the same way the fragrance of 
enlightening beings’ virtue and knowledge, of the mind and body 
infused for one lifetime with the determination for omniscience, wafts to 
the presence of all buddhas in the ten directions, and is not to be found in 
the fragrance of untainted virtue and spiritual knowledge of those 
infused for a hundred thousand eons with the aspirations of those who 
seek individual salvation. 

“Just as there is a kind of tree that grows in an ocean, on all of which, from 
its roots to its flowers and fruits, all beings are at all times living, in the same 



Entry into the Realm of Reality 


1483 


way the world is sustained by the process of enlightening, growing from the 
root of vows based on great compassion, from the initial aspiration for 
omniscience through the duration and ending of the true teaching. 

“Just as there is an ointment called ‘golden light,’ one ounce of which will 
make a thousand ounces of copper gold, while those thousand ounces of 
copper cannot appropriate the ounce of ointment and make it copper, in the 
same way the one element of the essence of the aspiration for omniscience, 
concentrated by knowledge of dedication of roots of goodness, takes away 
the copper of the barriers caused by actions and afflictions and makes them 
into the color of total knowledge of all things, and the essential element of 
the aspiration for omniscience cannot be defiled or appropriated by any 
actions or afflictions. 

“Just as even a little bit of fire will produce as much flame as the amount 
of fuel it gets, in the same way even a little bit of the fire of the determina- 
tion for omniscience, because of mixing with objects, will increase in its 
production of flames of knowledge to the extent of the provisions it is sup- 
plied with. 

“Just as millions of lamps can be lit from one lamp, without the one lamp 
being exhausted or diminished by all the lamps taking their flame f rom it, in 
the same way from the one lamp of the aspiration for omniscience the lamps 
of aspiration for omniscience of all buddhas of past, future, and present are 
lit, yet the one lamp of aspiration for omniscience is not exhausted, and 
shines undiminished by the lights of the lamps of aspiration to omniscience 
proceeding from it. 

“Just as when a lamp is put into a room, even a thousand years of darkness 
immediately vanishes and it lights up the place, in the same way when the 
lamp of the aspiration for omniscience enters the room of the mind of sen- 
tient beings, dark with ignorance, immediately untold eons of darkness 
caused by the obstruction by afflictions is dispelled, and the lamp produces 
the light of knowledge. 

“Just as a lamp makes light according to the condition of its wick, and 
burns as long as there is a supply of oil, in the same way the lamp of the aspi- 
ration for omniscience lights up the realm of reality according to the 
excellence of the wick of vows of the enlightening being, and as long as 
there is a supply of the oil of the practice of universal compassion, so long 
will there be the power for the buddha-tasks of guiding sentient beings and 
purifying lands. 

“Just as celestial gold ornaments on the head of the king of gods of control 
over others’ emanations cannot be outshone by any of the celestials in the 
realm of desire, in the same way the celestial gold ornament of the aspiration 
for omniscience, set on perfected virtue and fastened on the head of univer- 
sal vows of nonregressing enlightening beings, cannot be outshone by 
ordinary people or by learners or attainers of individual liberation. 

“Just as lion cubs thrive on the roar of the lion, king of beasts, while the 
other animals all hide, in the same way by the roar of omniscience of the 
Buddha, the human lion, extolling the determination for enlightenment, 



1484 


The Flower Ornament Scripture 


the lion-cub beginning enlightening beings thrive on the enlightened 
teachings, while all grasping, clinging people hide. 

“Just as the strings of all instruments snap at the sound of an instrument 
strung with lion sinew, in the same way at the virtue-extolling sound of the 
instrument strung with the sinew of the aspiration for enlightenment of the 
buddha-lion whose body is the transcendent ways, the strings of the lute of 
sensuality snap and the songs of praise of the virtues of the individually lib- 
erated fade out. 

“Just as a drop of lion milk in an ocean of cow milk causes all the milk to 
separate and does not mix with it, in the same way the ocean of milk of acts 
and afflictions accumulated over hundreds of thousands of eons is destroyed 
by putting into it one drop of the milk of the determination for omniscience 
of the Buddha, the human lion, and it does not mix with the liberation of 
those who are only enlightened for themselves alone. 

“Just as the extraordinary power of the cry of a kalavinka chick still in 
the shell is not found in any of the birds of the mountains, even when they 
are full grown, in the same way the extraordinary power of the cry of uni- 
versal compassion of the aspiration for enlightenment of a fledgling 
enlightening being still in the shell of the mundane whirl is not found in 
the individually liberated. 

“Just as the wing flapping power and clear vision of a newborn garuda is 
not found even in fully grown birds of other species, in the same way the 
power of the determination for enlightenment and the purity of the mind of 
compassion in a beginning enlightening being born in the family of the 
buddhas is not found even in seekers of individual liberation and self- 
illuminates who have been practicing for a long time. 

“Just as a spear in the hand of a powerful man can pierce any armor, how- 
ever strong it is, in the same way the spear of the determination for 
omniscience, in the hand of an enlightening being of steadfast vigor, pierces 
the armor of all views and propensities. 

“Just as a mighty man full of wrath cannot be defeated by any man on 
earth as long as there are eruptions on his forehead, in the same way a mighty 
enlightening being filled with universal love and compassion cannot be 
overcome by any devils or actions in any world as long as the eruptions of the 
determination for omniscience do not disappear from the face of will. 

“Just as the special strength of application to technique of a student of 
archery is not found in a teacher of archery who has already learned it all, 
the special strength of zealous practice of beginning enlightening beings is 
not found in those who seek and attain personal salvation without the aspi- 
ration for universal enlightenment. 

“Just as the first step in learning archery is to learn the stance, in the same 
way for an enlightening being learning about omniscience is the first step to 
understanding all the buddha-teachings in the act of setting out with the 
determination for omniscience. 

“Just as when a magician is going to make a display of magical effects, all 
the effects are accomplished by first thinking of the magical formula, in the 



Entry into the Realm of Reality 


1485 


same way when manifesting the spheres of buddhas and enlightening 
beings, the establishing of the spheres of buddhas and enlightening beings 
takes place by first evoking the vow to accomplish enlightenment. 

“Just as all magical formulas are formless and invisible but produce magi- 
cal phantoms with form by mental activity, in the same way the 
determination for omniscience is formless and invisible, yet it fashions all 
spiritual realms with arrays of ornaments of all virtues merely by control of 
mental activity. 

“Just as all rats and mice take cover as soon as they see a wildcat on the 
prowl, in the same way all conditioning and affliction flee just from the pro- 
ceeding of application of intense determination for omniscience. 

“Just as when one puts on an ornament of the finest gold it outshines all 
bangles, in the same way the enlightening being wearing the gold ornament 
of the determination for omniscience outshines the ornaments of virtue of 
all hearers and individual illuminates. 

“Just as even the smallest bit of the most powerful magnet can burst strong 
chains asunder, in the same way even the smallest bit of aspiration for omnis- 
cience with powerf ul determination can burst asunder the chains of views, 
ignorance, and craving. 

“Just as wherever a magnet is used, all metals that it expels are repelled 
and do not remain there or join with it, in the same way wherever the deter- 
mination for omniscience is used, whether in the midst of actions or 
afflictions or the liberation of hearers and individual illuminates, those 
actions and afflictions and individual liberation are expelled and do not 
remain or join with it. 

“Just as a fisher with knowledge of sea monsters is free from fear of any 
creatures of the sea and is safe from harm even in the mouth of a whale, in 
the same way the enlightening being with the knowledge of the powerful 
determination of the aspiration for enlightenment is free from fear of all the 
actions and afflictions of the mundane whirl and cannot be annihilated even 
in the midst of realization ofindividual liberation, because of not falling into 
the extinction produced by witness of ultimate reality. 

“Just as one who has drunk the elixir of immortality does not die from the 
attacks of others, in the same way the enlightening being who has drunk the 
immortality elixir of the aspiration for omniscience does not die in the 
stages of learners of individual salvation and does not cease acting on the 
vow of universal compassion of enlightening beings. 

“Just as a man who has perfected the ointment of invisibility can wander 
through people’s houses unseen by anyone, the enlightening being 
grounded on the wisdom and commitment of the determination for 
enlightenment can roam in the realms of all demons without being seen by 
any demons. 

“Just as a person who cleaves to a great king does not fear ordinary peo- 
ple, the enlightening being who cleaves to the spiritual king of the 
determination for omniscience does not fear any obstacles, hindrances, or 
states of misery. 



i486 


The Flower Ornament Scripture 


“Just as someone in water is in no danger from tire, the enlightening 
being who is soaked in the virtue of the aspiration for enlightenment is in no 
danger from the tire of knowledge of individual liberation. 

“Just as a person who cleaves to a heroic warrior does not fear enemies, the 
enlightening being who cleaves to the heroic warrior of the determination 
for omniscience does not fear the enemies that are evil actions. 

“Just as the king of gods with the thunderbolt weapon crushes all the 
titans, the enlightening being with the thunderbolt of the steadfast will 
of the aspiration for omniscience crushes all the titans of demons and 
false teachers. 

“Just as a person who takes the elixir of life lives for a long time and does 
not grow weak, the enlightening being who uses the elixir of the aspiration 
for omniscience goes around in the mundane whirl for countless eons with- 
out becoming exhausted and without being stained by the ills of the 
mundane whirl. 

“Just as in all compounds of herbal extracts potable water is primary, never 
spoiling, in the same way in the application of preparations of all enlighten- 
ing beings’ practices and vows the determination for omniscience is primary, 
never becoming corrupt. 

“Just as in all of a person’s doing the faculty of life is the primary necessity, 
for an enlightening being to absorb the buddha-teachings the aspiration for 
enlightenment is the primary necessity. 

“Just as a person who has lost the faculty of life has no way to live, being 
unable to do anything for his people, in the same way an enlightening being 
without the life root of the determination for omniscience has no way to 
live, being unable to obtain enlightened knowledge for all beings. 

“Just as the ocean cannot be ruined by any poisons, the ocean of aspiration 
for omniscience cannot be ruined by any of the poisons of compulsive 
actions, afflictions, or aspirations for personal liberation alone. 

“Just as the sun is not outshone by the lights of all the stars, the sun of aspi- 
ration to omniscience is not outshone by the taintless virtues of those who 
are personally liberated. 

“just as a newborn prince is not inferior to fully grown ministers, because 
of his superior birth, a beginning enlightening being, born in the family of 
the enlightened spiritual kings, is not inferior to Buddhist disciples with 
long experience in religious practice, because of the superiority of universal 
compassion of the aspiration for enlightenment. 

“Just as a minister, no matter how old, should pay respect to a prince, no 
matter how young, and a prince need not honor a minister, in the same way 
Buddhist disciples and self-illuminates, no matter how long they have per- 
formed religious practice, should pay respect to even a beginning 
enlightening being, and the enlightening being need not honor those who 
are enlightened only for themselves. 

“Just as a prince, without any power yet never without the character of 
royalty, is not equaled even by the ministers who have gained eminence, 
because of his superior birth, in the same way a beginning enlightening 



Entry into the Realm of Reality 


1487 


being, no matter how much under the sway of action and affliction, is never 
without the character of the aspiration for omniscience, and is not equaled 
even by eminent Ruddhistdisciples and self-illuminates, because of being of 
the family of enlightened ones. 

“Just as a clear jewel appears impure to a clouded eye, the inherently pure 
jewel of the aspiration to omniscience is perceived as impure by those whose 
eye of unbelief is beclouded by ignorance. 

“Just as a body of medicine endowed with all medical knowledge and 
medicinal herbs curse the diseases of sentient beings by sight, contact, and 
association, in the same way the body of vows and knowledge of enlighten- 
ing beings, sustained by the knowledge and medicine of wisdom and means 
assembling all roots of goodness, endowed with the will for enlightenment, 
cures sentient beings’ diseases of afflictions by hearing, seeing, association, 
recollection, and application. 

“Just as a goose-feather robe is not stained by any dirt, the goose-feather 
robe of the aspiration for enlightenment is not stained by the dirt of afflic- 
tions of the mundane whirl. 

“Just as a wooden figure held together by the main pin does not fall apart 
and can perform any kind of movement, in the same way the body of the 
vow and knowledge of omniscience, held together by the main pin of the 
vow of enlightenment, can perform the tasks of enlightening beings, and 
does not fall apart as the embodiment of the vow of omniscience. 

“Just as a machine without its pins cannot work, even though the parts are 
the same, similarly, the enlightening being without the commanding will of 
the aspiration to omniscience cannot attain buddhahood, even though the 
preparations of the parts of enlightenment be the same. 

“Just as a sovereign ruler has a precious incense by the perfume of which 
his four armies are levitated into the air, in the same way the roots of good- 
ness of an enlightening being, perfumed by the incense of the determination 
for omniscience, leave the mundane and end up in the unconditioned realm 
of the sky of enlightened knowledge. 

“Just as diamond comes from nowhere else but a jewel mine, from a diamond 
or gold mine, in the same way the diamondlike aspiration for omniscience 
comes from nowhere else but the jewel mine of roots of goodness in sentient 
beings’ minds, from the diamond mine of universal compassion saving all 
beings, or from the gold mine of concentration on omniscience. 

“Just as there is a kind of tree called ‘rootless’ whose roots cannot be 
found, yet branches, leaves, and flowers appear luxuriantly on the tree, in 
the same way the root of the aspiration for omniscience cannot be found, yet 
it appears in all worlds, blooming with all virtues, knowledge, and mystic 
capacities, forming a web of vows. 

“Just as a diamond does not shine beautifully in another kind of vessel, 
and cannot be held in an imperfect, perforated vessel, only in a perfect vessel, 
in the same way the diamond of the aspiration for omniscience does not 
shine in the vessels of people with inferior resolutions, in the envious, in the 
immoral, in the mentally corrupt, in the lazy, in the heedless, or in the stu- 



1488 


The Flower Ornament Scripture 


pid, and it cannot be held by a vessel of a wavering, inconstant mind with 
defective will, only in the precious vessel of the powerful will of an enlight- 
ening being. 

“Just as diamond pierces all jewels, the diamond of the determination for 
omniscience pierces the jewels of all truth. 

“Just as adamant splits all mountains, the adamant of the aspiration for 
omniscience splits the mountains of all views. 

“Just as even a cracked diamond is better than an ornament of gold, the 
finest of precious metals, in the same way the diamond of the aspiration for 
omniscience is better than the gold ornaments of the virtues of hearers and 
individual illuminates, even if the will is broken by adversity. 

“Just as a diamond, even if cracked, relieves poverty, in the same way the 
diamond of the determination for omniscience, even if split, relieves the 
poverty of the mundane whirl. 

“Just as a diamond, however little, breaks all gems and stones, in the same 
way the diamond of the aspiration for omniscience, focused on however 
small an object, breaks all ignorance. 

“Just as a diamond does not come into the hands of an ordinary man, the 
diamond of the determination for omniscience does not come into the hands 
of those of low intentions and poor roots of goodness. 

“Just as someone who has no knowledge of gems does not recognize the 
qualities of diamonds or understand their excellence, in the same way a stu- 
pid person does not know the qualities of the diamond of wisdom of the 
aspiration for enlightenment and does not understand its excellence. 

“Just as a diamond cannot be worn out, the diamond of the aspiration for 
enlightenment, the basis of omniscience, cannot be worn out. 

“Just as the thunderbolt weapon cannot be held even by a strong man 
unless he has superhuman strength, likewise the thunderbolt of the aspira- 
tion for enlightenment cannot be held even by the mighty saints and sages, 
only by the great enlightening beings with great illumination, excelling in 
the superhuman might of infinite roots of goodness based on the power of 
the cause of omniscience. 

“Just as a thunderbolt can prevail where all other weapons cannot, and 
will not be destroyed, in the same way where the weapons of vows and 
knowledge of all Buddhist disciples and self-enlightened ones cannot pre- 
vail, in developing and guiding people or living through the toils of practice 
through the ages of past, present, and future, there the enlightening being 
who holds the great thunderbolt weapon of the determination for omnis- 
cience, indefatigable, prevails unharmed. 

“Just as adamant cannot be held on any spot on the earth except on an ada- 
mantine surface, in the same way the adamant vows of emancipation of 
enlightening beings cannot be held by those whose goal is personal salva- 
tion only; it can only be supported by the adamantine ground of the resolute 
determination for universal enlightenment. 

“Just as the ocean does not leak any water because it is a solid container 
with an unyielding ground, in the same way the roots of goodness of an 



Entry into the Realm of Reality 


1489 


enlightening being, grounded on adamant, solid, unyielding dedication to 
enlightening, do not die out in any states of existence. 

“Just as earth set on an adamantine base does not collapse or sink, in the 
same way the vows of enlightening beings, grounded on the adamantine 
base of the determination for enlightenment, are not rent apart and do not 
collapse in any mundane realm. 

“Just as a diamond does not rot in water, the diamond of the aspiration for 
enlightenment does not decompose or soften even though it remain in the 
water of action and affliction for all ages. 

“Just as a diamond is not burnt or heated by f ire, the diamond of the deter- 
mination for omniscience is not burnt by the fires of suffering of the 
mundane whirl and is not heated up by the fires of afflictions. 

“Just as the seat of buddhas sitting on the site of enlightenment battling 
the devil and awakening to omniscience cannot be supported by any spot 
on earth except the earth surface of the adamantine center of the universe, 
in the same way the great force of power of the roots of goodness of 
enlightening beings aspiring to perfect enlightenment, carrying out the 
practice, fulfilling the transcendent ways, entering into tolerance, attain- 
ing spiritual station, dedicating roots of goodness, receiving assurance of 
buddahood, providing the necessities for the path of enlightening beings, 
and holding the multitudes of teachings of all buddhas, cannot be sus- 
tained by mind other than the mind set on omniscience, the adamantine 
core of all vows and knowledge. 

“The aspiration for omniscience has these and untold other extraordinary 
virtues; and those who have set their minds on supreme perfect enlighten- 
ment are, have been, and will be endowed with such virtues. Therefore you 
have made a great gain in having aspired to supreme perfect enlightenment 
and seeking the practice of enlightening beings, because of attainment of 
these virtues. 

“Also, you ask how an enlightening being is to learn and carry out the 
practice of enlightening beings. Go into this great tower containing the 
adornments of Vairocana and look — then you will know how to learn the 
practice of enlightening beings, and what kind of virtues are perfected in 
those who learn this.” 

Then Sudhana respectfully circumbulated the enlightening being 
Maitreya and said, “Please open the door of the tower, and I will enter.” 
Then Maitreya went up to the door of the tower containing the adornments 
of Vairocana, and with his right hand snapped his fingers; the door of the 
tower opened, and Maitreya bade Sudhana to enter. Then Sudhana, in great- 
est wonder, went into the tower. As soon as he had entered, the door shut. 

He saw the tower immensely vast and wide, hundreds of thousands of 
leagues wide, as measureless as the sky, as vast as all of space, adorned with 
countless attributes; countless canopies, banners, pennants, jewels, garlands 
of pearls and gems, moons and half moons, multicolored streamers, jewel 
nets, gold nets, strings of jewels, jewels on golden threads, sweetly ringing 
bells and nets of chimes, flowers showering, celestial garlands and streamers, 



1490 


The Flower Ornament Scripture 


censers giving off fragrant fumes, showers of gold dust, networks of upper 
chambers, round windows, arches, turrets, mirrors, jewel figurines of 
women, jewel chips, pillars, clouds of precious cloths, jewel trees, jewel rail- 
ings, jeweled pathways, jeweled awnings, various arrays of the floor, 
chambers ofjewels, jeweled promenades, rows of golden banana trees, stat- 
ues made of all kinds ofjewels, images of enlightening beings, singing birds, 
jewel lotuses, lotus ponds, jewel stairways, ground of masses of various jew- 
els, radiant gems, arrays of all kinds ofjewels. Also, inside the great tower he 
saw hundreds of thousands of other towers similarly arrayed; he saw those 
towers as infinitely vast as space, evenly arrayed in all directions, yet these 
towers were not mixed up with one another, being each mutually distinct, 
while appearing reflected in each and every object of all the other towers. 

Then Sudhana, seeing this miraculous manifestation of the inconceivable 
realm of the great tower containing the adornments of Vairocana, was 
flooded with joy and bliss; his mind was cleared of all conceptions and freed 
from all obstructions. Stripped of all delusion, he became clairvoyant with- 
out distortion, and could hear all sounds with unimpeded mindfulness. He 
was freed from all scattering of attention, and his intellect followed the 
unobstructed eye of liberation. With physical tranquillity, seeing all objects 
without hindrance, by the power of production everywhere he bowed in all 
directions with his whole body. 

The moment he bowed, by the power of Maitreya, Sudhana perceived 
himself in all of those towers; and in all those towers he saw various diverse 
inconceivable miraculous scenes. In one tower he saw where the enlighten- 
ing being Maitreya first aspired to supreme perfect enlightenment, what his 
family was, what his basic goodness was, how he was inspired, how he was 
encouraged by spiritual friends, how long he lived, what age he lived in, 
what buddha he met, what land he adorned, what assembly he was in, and 
what kind of special vows he undertook. He also perceived the length of life 
of the beings and the buddha of that time, and saw himself in the presence of 
that buddha, and saw all of his works. 

In one tower he saw where Maitreya first attained absorption in love, 
whence came his name, “The Loving One.” In another he saw where he car- 
ried out spiritual practice; in another, where he fulfilled the transcendent 
ways; in another, where he attained acceptance of things as unoriginated; in 
another, where he was assured of supreme perfect enlightenment, how he 
was assured, by whom, and how long it was predicted it would be before he 
was enlightened. 

In one tower he saw Maitreya as a sovereign king directing people to vir- 
tuous action; in another he saw Maitreya as a world guardian bestowing 
well-being and happiness on the world; in another he saw Maitreya as Indra, 
fostering detachment in those obsessed with pleasure; in another he saw 
Maitreya as Brahma, describing to people the measureless pleasure of medi- 
tation; in another he saw Maitreya as the chief of the gods of timely portion, 
describing to people the virtues of attentiveness and diligence; in another he 
saw Maitreya as the chief of the heaven of contentment, revealing the virtues 



Entry into the Realm of Reality 


1491 


of enlightening beings bound to become buddhas in one lifetime; in another 
he saw Maitreya as a king of the heaven of good emanations, showing a com- 
pany of celestials the array of emanations of all enlightening beings; in 
another he saw Maitreya as a lord of the heaven of control, explaining to the 
gods control over all phenomena; in another he saw Maitreya causing the 
devil to act, showing the gods the impermanence of all states of being; in 
another he saw Maitreya born in the palace of titans, teaching the titans 
truth so that they might do away with all conceit, pride, and arrogance, 
plunge into the ocean of knowledge, enter the ocean of spiritual knowledge, 
and attain the magic of knowledge of truth. 

In one tower he saw the underworld and saw Maitreya illumine the great 
hells with light and relieve the hellish pains of the beings in hell. In another 
tower he saw the ghost world and saw Maitreya giving much food and drink 
to the ghosts, relieving their hunger and thirst. In another tower he saw 
Maitreya guiding the beings in the animal realm. 

In one tower he saw Maitreya expounding the Teaching to world guardi- 
ans in an assembly of celestial kings; in another he saw him in a group of 
chief gods of the thirty-three-fold heavens; in another he saw him in a group 
of chiefs of the heaven of timely portion; in another he saw him in a group of 
lords of the heaven of contentment; in another he saw him in a group of 
chiefs of the heaven of good emanations; in another he saw him in a group of 
kings of the heaven of control; in another tower he saw Maitreya as a Great 
Brahma in a group of Brahma lords, expounding the Teaching. 

In one tower he saw Maitreya in a group of dragons and serpents; in 
another, in a group of goblins and fiends; in another, in a group of titans and 
demons; in another, in a group of giant serpents; in another, in a group of 
human chiefs; in another tower, he saw the enlightening being Maitreya in a 
group of gods, dragons, goblins, fiends, cherubs, titans, birds, minotaurs, 
serpents, humans, and nonhumans, expounding the Teaching to them. 

In one tower he saw Maitreya in a group of hearers; in another, in a group 
of individual illuminates; in another, in a group of enlightening beings; in 
another tower, he saw Maitreya expounding the Teaching to beginning 
enlightening beings who had just set their minds on enlightenment. In 
another tower he saw Maitreya extolling the excellences of the stages to 
those who had undertaken practice; in another, to those who had attained 
tolerance and were irreversible; in another, to those bound to be enlightened 
in one lifetime who had attained coronation; in another tower, to enlighten- 
ing beings in the first stage. 

In another tower he saw Maitreya with enlightening beings in stages up to 
the tenth, extolling the excellence of all the stages. In another tower he saw 
Maitreya speaking of the infinity of fulfillment of the transcendent ways; in 
another, of impartiality in approaching and entering into all studies; in 
another, of breadth of entry into concentration; in another, of depth of liber- 
ation; in another, of pervasion of the realm of higher knowledge of 
quiescent meditation, concentration, and trance; in another, of entry into 
the methods of guidance in enlightening practice; in another, of breadth of 



1492 


The Flower Ornament Scripture 


performance of vows; in another tower he saw Maitreya with a group of 
enlightening beings engaged in the same practice as he, speaking of the rele- 
vance of providing for the welfare and happiness of all beings, of the various 
arts and sciences to be employed for the benefit of the world. 

In another tower he saw Maitreya with a group of enlightening beings 
bound to be enlightened in one life, telling them about coronation with the 
knowledge of all buddhas. In another tower he saw Maitreya perambulating 
ceaselessly for hundreds of thousands of years; in another, he saw him 
engaged in recitation; in another, engaged in contemplation of doctrine; in 
another, engaged in exposition of doctrine; in another, engaged in writing 
down the Teaching; in another, absorbed in concentration on universal love; 
in another, absorbed in all the meditations and immeasurables; in another, 
absorbed in the points of totality and the liberations; in another tower he saw 
Maitreya absorbed in the practice of bringing forth the higher knowledge of 
enlightening beings. 

In one tower he saw enlightening beings absorbed in an enlightening con- 
centration which emanated phantoms, and saw multitudes of all kinds of 
emanations coming from every pore of their bodies. From the pores of some 
he saw multitudes of celestial hosts emerging; from some he saw multitudes 
of dragons, goblins, cherubs, titans, birds, minotaurs, serpents, Indras, Brah- 
mas, world guardians, and emperors; from some he saw multitudes of 
princes; from some he saw multitudes of grandees, ministers, and gentle- 
men; from some he saw multitudes of hearers, individual illuminates, and 
enlightening beings; from some he saw multitudes of buddha-bodies; from 
the pores of some he saw measureless multitudes of phantoms of all sentient 
beings emerge. He heard various aspects of the Teaching being broadcast 
from the pores of some of the enlightening beings — teachings of the virtues 
of enlightening beings, transcendent generosity, discipline, tolerance, vigor, 
meditation, wisdom, methods, vows, power, knowledge, the means of inte- 
gration, the immeasurables, concentrations, trance, superknowledge, 
mystic spells, intellectual powers of analysis and exposition, tranquillity and 
observation, means of liberation, interdependent origination, the reliances, 
summarization of teachings, the points of mindfulness, the right efforts, the 
bases of mystic powers, the religious faculties and powers, the limbs of 
enlightenment, the paths, explanation of the vehicle of hearers, explanation 
of the vehicle of individual illuminates, explanation of the Great Vehicle, 
the stages, tolerances, practices, and vows — in this way he heard voices 
expressing all the ways into the Teaching being broadcast. 

In another tower he saw gatherings of the audiences of buddhas, as well 
as the various differences among those buddhas, their different families, 
the infinite variety of their physical adornments, the variety of their life 
spans, the differences in their lands and eras, the variety of their teach- 
ings, the variety of the outwardness of their projected manifestations, the 
differences in the duration of their true teachings, and all the differences 
in their assemblies. 

In the middle of the great tower containing the adornments of Vairocana 



Entry into the Realm oj Reality 


1493 


he saw one tower which was bigger than all the others and arrayed with 
adornments surpassing all the other towers. In that tower he saw a billion- 
world universe, in which he saw a hundred million sets of four continents, 
with a hundred million Jambudvipas and a hundred million heavens of con- 
tentment. In those Jambudvipa continents he saw the enlightening being 
Maitreya being born in a lotus calyx; he also saw Maitreya taking seven steps 
as Indra and Brahma watched, looking over the ten directions, making the 
lion roar, showing all the stages of childhood, in the palace, out in the gar- 
den, setting out for omniscience, appearing to undertake ascetic practice, 
finally eating food, going to the site of enlightenment, conquering the 
devil, awakening to enlightenment, steadily gazing on the tree of enlighten- 
ment, being asked by Brahma to teach, and turning the wheel of the 
teaching, going into the celestial abodes, with various different manifesta- 
tions of enlightening teaching, using various names of eras in different 
ways, with various different spans of life, various different arrays of gather- 
ings, with various demonstrations of ways of purification of lands, carrying 
out various practices and vows, with various structures of teaching used as 
means to develop and mature all concerned, showing various distributions 
of relics and bases of maintaining the teachings. And everywhere there 
Sudhana perceived himself at Maitreya’s feet. 

In all those assemblies, in all the manifestations of works, in the varieties 
of spans of life, by means of the knowledge based on clear recollection, 
standing on the ground of knowledge, sure to reach omniscience, Sudhana 
heard, from all the objects in all those towers, the nets of bells and chimes, 
the drums and songs, and so on, and from the beings therein, the thunder of 
inconceivable multitudes of voices. From some he heard of the variety of 
aspirations for enlightenment; from some, about the variety of offerings to 
buddhas; from some, about the variety of arrays of buddha-lands; from 
some, about the infinite variety of teachings oi buddhas — thus he heard the 
voices of all the teachings as they had been expounded in the past. 

He also heard about setting out for omniscience — in such-and-such a land 
the enlightening being so-and-so aspired to enlightenment, heard such- 
and-such a teaching, was inspired by the spiritual benefactor so-and-so, 
went to such-and-such a congregation at the foot of the buddha so-and-so in 
such-and-such a land in such-and-such an age, planted such-and-such roots 
of goodness, heard about such-and-such qualities of buddhahood, under- 
took such-and-such a variety of vows with such-and-such an intention, will 
realize supreme perfect enlightenment in so many eons after having carried 
out practice for so many eons, will be named so-and-so, will live so long, in a 
buddha-land with such-and-such qualities, with such-and-such higher 
commitments, such-and-such guidance of beings, such-and-such a congre- 
gation of disciples, individual illuminates, and enlightening beings, the true 
teaching to last for so many ages after the death of the Buddha, with such- 
and-such benefits. 

He heard another voice saying that in such-and-such a world the enlight- 
ening being so-and-so makes so many hundreds of difficult sacrifices in the 



1494 


The Flower Ornament Scripture 


practice of transcendent giving; the enlightening being so-and-so keeps the 
precepts, cultivates tolerance, acquires vigor, attains meditations, engages in 
the investigation of wisdom; the enlightening being so-and-so, in search of 
truth, relinquishes kingship, wealth, family, hands and feet, eyes and head, 
and practices self-mortification by fire; the enlightening being so-and-so, 
advanced in the teaching of those who arrive at Thusness, works as a spiri- 
tual preacher, giving the gift of religion, performs the service of religion, 
raises the banner of religion, beats the drum and blows the horn of religion, 
showers the rain of religion, preserves the teaching of the enlightened, 
adorns monuments to the enlightened, has images of buddhas made, com- 
forts beings, and guards the treasury of truth. 

He heard another voice say that the buddha so-and-so now is in such-and- 
such a world, currently existing and expounding the Teaching, with 
such-and-such an initiation, in such-and-such an assembly in such-and-such 
a land in such-and-such an age, with such-and-such a life span, with such- 
and-such a doctrine guiding people in such-and-such a way, realizing 
such-and-such vows. 

In this manner, from each object Sudhana heard articulations of an infi- 
nite variety of aspects of the Teaching, and by listening to all those voices he 
heard those facets oft he Teaching with a mind flooded with joy. From some 
he got facets of mental command; from others, facets of commitment, toler- 
ance, conduct, transcendence, higher perceptions, mystic knowledge, 
liberation, and concentration. 

He also saw measureless arrays of reflections in the mirrors, reflections of 
assemblies of buddhas, circles of enlightening beings, congregations of dis- 
ciples, groups of self-illuminates, defiled lands, pure lands, defiled and pure 
lands, reflections of all buddhas in one world, worlds with buddhas, small 
worlds, large worlds, subtle worlds, gross worlds, worlds in the cosmic net 
of Indra, inverted worlds, level worlds, worlds of hells, animals, and ghosts, 
worlds full of celestials and humans. 

He also saw countless enlightening beings on the promenades or sitting 
on their seats, engaged in various activities. Some were walking around, 
some were doing spiritual exercises, some were practicing observation, some 
were projecting universal compassion, some were working on various sci- 
ences having to do with the welfare of the world, some were instructing, 
some were reciting, some were writing, some were asking questions, some 
were engaged in ripening conduct, concentration, and knowledge, some 
were undertaking vows. 

He saw webs of jewel lights coming from the pillars, some sapphire, some 
topaz, some ruby, some white, some crystal, some golden, some emerald, 
some diamond, some rainbow, some the colors of all lights, delightful to the 
body and mind, supremely pleasant to the eye. 

He also saw the golden statues of women and all the jewel statues with 
their hands extended downward, holding myriads of flowers, garlands, par- 
asols, banners and pennants, incense and perfume, various jewels on gold 
strings, various pearl necklaces, garlands of various jewels, holding all kinds 



Entry into the Realm oj Reality 


1495 


of ornaments in their hands. He saw some figures bowing, crowned with 
jewels, with steady gaze, palms joined, in gestures of respect. He also saw 
delicate clouds of pure water imbued with all fragrances coming from the 
pearl necklaces, and saw long streams flowing from the webs of strings of 
lapis lazuli. He also saw all the jewel parasols embellished with all kinds of 
ornaments, and he saw the inner chamber adorned with jewel bells, sets of 
chimes, silk streamers, strings of bells, slivers of jewels, and heaps of various 
gems. He saw countless superb red, blue, and white lotuses growing in the 
lotus ponds, some a foot across, some a fathom across, some as big as a wagon 
wheel; and in them he saw arrays of various figures — figures of women, 
men, boys, girls, Indra, Brahma, the world guardians, gods, dragons, gob- 
lins, cherubs, titans, birds, centaurs, serpents, sages, saints, and enlightening 
beings — bodies in the forms of all living beings, various in appearance join- 
ing their palms and bowing in gestures of respect. He also saw figures of 
buddhas adorned with the thirty-two marks of great people, sitting in the 
lotus posture. 

Also, on the checkerboard lapis-lazuli surface of the ground, he saw 
inconceivable reflections in each square; here he saw the reflection of a land, 
there the reflection of a buddha. All the arrays of adornments in those tow- 
ers he saw reflected in each of the squares. 

Also, in all the flowers, fruits, and buds of the jewel trees he saw golden 
busts of all kinds of beings — buddhas, enlightening beings, gods, dragons, 
goblins, cherubs, titans, birds, serpents, Indras, Brahmas, the world guard- 
ians, human emperors, princes, grandees, ministers, women, men, boys, 
girls, monks, nuns, male and female devotees, some with flower garlands 
hanging from their hands, some with strings ofjewels hanging from their 
hands, some holding all kinds of ornaments, some bowing with their 
palms joined and gaze steady, paying respect, some singing hymns of 
praise, some in trance, some with a golden luster, some with a silver luster, 
some with a frosty luster, some with a sapphire luster, some with a shining 
jewel luster, some shining with the colors of all jewels, some with a saffron 
luster, some shining like bodies of light, some with bodies adorned with 
the marks of greatness. 

From the crescents adorning the towers he saw reflections of countless 
moons, suns, stars, and planets emerge and illumine the ten directions. 

He also saw the walls of the palatial towers resplendent with checker- 
boards of all jewels, and in all of the jewel square he saw Maitreya carrying 
out all the practices of enlightening beings, as he had done while perform- 
ing enlightening practice in the past: in one square he saw Maitreya giving 
away his head; in another, giving away clothing; in another, giving away his 
topknot jewel; in another, giving the crown jewel of truth; in another, giv- 
ing away his teeth; in another, giving away his tongue; in another, giving 
away his ears and nose; in another, giving away his heart; in another giving 
away his marrow and flesh; in another, giving away his blood; in another, 
giving away his skin; in another, giving away his limbs; in another, giving 
away his body; in another, giving away his sons, daughters, and wife; in 



1496 


The Flower Ornament Scripture 


another, giving away heaps of jewels; in another, giving away village, town, 
city, and country; in another, giving away the continent; in another, giving 
away four continents; in another, giving away all powers of rulership; in 
another, giving away the throne; in another, giving away servants; in 
another, giving away the palace and harem; in another, giving away parks 
and retreats; in another, giving parasols, banners, and pennants; in another, 
giving garlands and perfumes; in another, giving medicines; in another, giv- 
ing all kinds of food and drink; in another, giving all kinds of implements; in 
another, giving all kinds of furniture, cushions, and shelters; in another, giv- 
ing precious copper vessels; in another, giving excellent vehicles; in another, 
freeing those in bondage; in another, freeing the condemned; in another, 
giving medical care to the young; in another, showing the right path to 
those on the path of destruction; in another, navigating the rivers as a boat- 
man; in another, as a wonder horse, rescuing people on the isle of demons in 
the ocean; in another, as a great seer, practicing the sciences; in another, as a 
ruler, leading people into the paths of righteous conduct; in another, as a 
physician, engaged in treating the sick; in another, serving his mother and 
father; in another, listening to spiritual benefactors; in another, in the form 
of a Buddhist disciple, engaged in teaching people; in another in the form of 
a self-illuminate, in another in the form of an enlightening being, in another 
in the form of a buddha, engaged in teaching people; in another, manifest- 
ing existence as paragons of types of beings, developing beings to maturity; 
in another, as a religious preacher expounding experience of the teachings of 
buddhas, reciting the teachings, reflecting deeply on them, decorating 
monuments of buddhas, having statues of buddhas made, enjoining people 
to honor the buddhas, giving out perfumes, making all kinds of offerings to 
buddhas, leading people into paths of actions based on virtuous ways, direct- 
ing people to the precepts, to refuge in the Buddha, the Teaching, and the 
Community, to listening to the Teaching, to discussion, recital, and pro- 
found contemplation of the Teaching, sitting on the lion seat to talk of the 
Teaching, revealing the enlightenment of buddhas. Thus Sudhana saw 
Maitreya’s practices of the six ways of transcendence over countless eons, 
projected from each of the squares of the checkerboard walls. In one tower 
he saw magical arrays of all the spiritual benefactors whom Maitreya 
attended, and he perceived himself in the presence of all those spiritual ben- 
efactors, being welcomed and told not to be weary, to behold this wonder of 
the enlightening being. 

So Sudhana saw these and other inconceivable projections of magnificent 
scenes from each of the towers and each object in the towers. By the power 
of unwavering mindfulness, by all-encompassing purity of vision, by 
unobstructed knowledge of observational skill, by attainment of control 
over the basis of knowledge of enlightening beings, standing on the ground 
of knowledge issuing from the perceptions of enlightening beings, he saw 
this whole endless manifestation of marvelous scenes. 

It was like someone asleep seeing various things in a dream — nice houses 
and mansions, charming villages, towns, and cities, agreeable clothing, food 



Entry into the Realm oj Reality 


1497 


and drink, or delightful performances of music, song, and dance; or as one 
might see pleasant parks, gardens, and retreats, trees, rivers, lotus ponds, and 
mountains, or perceive oneself together with family and friends, or as one 
might see the ocean, or the polar mountain, or the celestial abodes on the 
highest mountains, or the whole continent, or perceive oneself to be many 
miles tall, in which case one would see one’s house and surroundings as 
enormous; one sees all the elements arrayed together, as if it were daytime, 
and one does not know the length or brevity of the night, nor realize one is 
asleep. If one sees oneself in a pleasant situation, one’s body will be at rest, 
one will be free from torpor and drowsiness, with all attachments removed, 
feeling great joy and bliss; it will seem to last long — a day, a week, a fort- 
night, a year, a century, or even more — and when one awakes, one will 
remember it all. In the same way Sudhana, by the power of the enlightening 
being, by the knowledge of the collection of dreams that constitutes the 
world, the notion of smallness gone from his mind, abiding in the 
immensely vast unobstructed perception of enlightening beings, with the 
mental scope of enlightening beings, his intellect having entered into the 
inconceivable wisdom of enlightening beings, saw the whole supernal man- 
ifestation, was perfectly aware of it, understood it, contemplated it, used it as 
a means, beheld it, and saw himself there. 

It was like the case of a dying man hovering in his final mental state, on 
the brink of the mental state immediately preceding rebirth, faced with the 
state of being which is caused by his actions, as a result of the accumulation 
of whatever actions he has done; he will see hell if he has done evil, or the 
state of animals, ghosts, or the underworld, and may see angry, abusive 
henchmen of the underworld carrying weapons, and hear the cries of lament 
and anger of the beings in hell. He will also see the great hells burning, blaz- 
ing masses of flames, and will see the copper cauldrons and the tortures 
being carried out, and will perceive those undergoing them. He will also sec 
and feel the pains of the burning of the fires of hell. But by accumulation of 
good actions one will see heaven, and will see the assemblies of gods and 
goddesses and all the magnificent arrays of heaven; one will see and experi- 
ence the enjoyments of the parks, palaces, rivers, lotus ponds, mountains of 
jewels, and wish-fulfilling trees. At the end of one’s life one will feel one has 
passed away from this world and been reborn in the next, even though one 
has not yet died; thus by the wonder of the mental realms caused by actions 
one will see and experience these events. In the same way Sudhana, by the 
wonder of thestatescausedby the actions of an enlightening being, saw that 
whole supernal manifestation of the tower of Vairocana. 

Just as a man possessed by a spirit sees various things, and tells of what he 
is asked about, in the same way Sudhana, by the power of knowledge of an 
enlightening being, saw all those arrays. 

Just as a man who has entered the abode of water spirits, by entering into 
the perception of water spirits, thinks a day or a week or a fortnight or a 
month or a year or a century has passed, merely in his perception, and when 
leaving the perception of water spirits for the perception of humans sees that 



J 498 


The Flower Ornament Scripture 


it was only a short time, in the same way, with the mindfulness of the per- 
ception of an enlightening being, by the power of Maitreya, in that short 
time Sudhana had the sense of the passage of billions of eons. 

There is a celestial mansion called “chamber of the finest ornaments of all 
worlds,” wherein the whole universe is seen by reflection, with all objects 
clearly defined; in the same way Sudhana saw all those arrays, unconfused, 
reflected in all the objects. 

Just as a monk in the trance of absorption in one of the points of totality is 
single-minded and undivided whether walking, standing still, sitting, or 
reclining, and sees and experiences the whole world through entry into the 
sphere of total absorption in whatever point of totality he is focused on, by 
the marvel of meditation, in the same way Sudhana saw all those arrays 
whatever object he immersed himself in. 

Just as all the adornments of the cities of celestial musicians are visible in 
the sky, without constituting a barrier to anyone, just as human abodes 
within demonic abodes, each distinct within the demonic abodes, are visible 
according to the purity of the objects of desire, just as reflections of the 
worlds of the universe are seen in the ocean, just as a magician sees all forms 
and activities by the power of spells and drugs, in the same way Sudhana, by 
the inconceivable direction of the magic of the enlightening mystic knowl- 
edge of Maitreya, saw all those miraculous displays, by bringing forth the 
power of magic of knowledge of truth, by the power of mystic knowledge 
mastered by the enlightening being. 

Then the enlightening being Maitreya, entering the tower and relaxing 
his magical force, snapped his fingers and said to Sudhana, “Arise. This is the 
nature of things; characterized by nonfixity, all things are stabilized by the 
knowledge of enlightening beings, thus they are inherently unreal, and are 
like illusions, dreams, reflections.” 

Then, at a finger snap, Sudhana emerged from that trance and Maitreya 
said to him, “Did you see the miraculous display of the magical power of 
enlightening beings? Did you see the results of the power of enlightening 
beings’ preparations for enlightenment? Did you see the creations of the 
vows and knowledge of enlightening beings? Did you see the practices and 
attainments of enlightening beings? Did you hear the enlightening beings’ 
ways of emancipation? Did you see the infinity of adornments of buddha- 
lands? Did you see the excellence of the vows and expertise of buddhas? Did 
you realize the inconceivability of the liberation of enlightening beings? 
Did you experience enlightening beings’ bliss of absorption?” 

Sudhana said, “I saw, noble one, by the empowerment and spiritual force 
of the benefactor. And what is this liberation called?” 

Maitreya said, “This liberation is called the sanctum of supernal manifes- 
tations of unconfused recollection entering into knowledge of all objects of 
past, present, and future. And an enlightening being assured of enlighten- 
ment in one lifetime attains untold liberations like this.” 

Sudhana said, “Where has that magnificent display gone?” 

Maitreya said, “Where it came from.” 



Entry into the Realm oj Reality 


1499 


Sudhana said, “Where did it come from?” 

Maitreya said, “It came from the effectuation of the magical power of 
knowledge of enlightening beings, and it resides in that very magical power. 
It does not go or come at all, it is not an aggregate or an accumulation, it is 
not uniform and unchangeable, it is not abiding or fixed in existence, it is 
not located in any place. It is like the network of clouds of the water spirits 
which do not appear from body or mind and yet are indeed seen in masses; 
by the mental power of the water spirits measureless clouds emerge, by the 
wonder of the realm of the water spirits. In the same way, those supernal 
manifestations are not internal or external, yet it is not that they are not 
seen, by the magical power of the enlightening being, and because of your 
own capacity. 

“Just as the illusions of a magician manifesting illusory objects do not 
come from anywhere or go away, nor are they in transit, yet they appear by 
the power of spells and drugs, in the same way those supernal arrays have 
never gone or come, nor accumulated, but they appear by proper learning of 
the inconceivable magic of knowledge of enlightening beings, by mastery 
of knowledge empowered by past vows.” 

Sudhana said, “From how far away do you come?” 

Maitreya said, “In the state where there is no coming; the state of 
enlightening beings is the state of neither motion nor stasis, the state of no 
support or abode, the state of no passing away or rebirth, the state neither 
static nor transient, the state of no stirring or arising, the state of no con- 
cern or attachment, the state of no deeds or fruition, the state of no 
origination or destruction, the state of no annihilation or eternity. Further- 
more, great compassion is the state of enlightening beings, as they attend 
to sentient beings who can be guided; great kindness is the state of enlight- 
ening beings, as they rescue suffering beings; discipline is the state of 
enlightening beings, as they become reconstituted according to will; com- 
mitment is the state of enlightening beings, based on past vows; spiritual 
power is the state of enlightening beings, as they manifest all that is pleas- 
ant; nondoing is the state of enlightening beings, as they do not leave the 
presence of all buddhas; neither grasping nor rejecting is the state of 
enlightening beings, as they are not obsessed with body or mind; wisdom 
and means is the state of enlightening beings, as they adapt to sentient 
beings, manifesting emanations is the state of enlightening beings, their 
bodies being equivalent to reflected images. 

“And you ask how far away I come from — I come here from the vil- 
lage of Kuti in the territories of the Malada people, land of my birth. 
There is a gentleman there named Gopalaka, who guides people into 
the buddha-teachings, teaches the native people according to their 
capacities, and establishes family and relatives, priests and household- 
ers, in the Great Vehicle.” 

Sudhana asked, “What are the native lands of enlightening beings?” 

Maitreya said, “There are ten native lands of enlightening beings. What 
arc they? The arousal of the aspiration for enlightenment is a native land of 



1500 


The Flower Ornament Scripture 


enlightening beings, causing one to be born in the family of enlightening 
beings. Strong will is a native land of enlightening beings, causing one to be 
born in the family of spiritual friends. The stages are a native land of enlight- 
ening beings, causing one to be born in the family of the transcendent ways. 
Carrying out vows is a native land of enlightening beings, causing one to be 
born in the family of sublime acts. Universal compassion is a native land of 
enlightening beings, causing one to be born in the house of means of salva- 
tion. Profound contemplation is a native land of enlightening beings, 
causing one to be born in the house of transcendent wisdom. The Great 
Vehicle is a native land of enlightening beings, causing one to be born in the 
house of skill in means. Educating sentient beings is a native land of enlight- 
ening beings, causing one to be born in the house of buddhas. Knowledge 
and means is a native land of enlightening beings, causing one to be born in 
the house of tolerance of things as unoriginated. Practicing and realizing all 
truths is a native land of enlightening beings, causing one to be born in the 
house of all buddhas of past, future, and present. 

“Transcendent wisdom is the mother of enlightening beings, skill in 
means is the father of enlightening beings, transcendent generosity is the 
milk of enlightening beings, transcendent discipline is their nurse, tran- 
scendent tolerance is their adornment, transcendent vigor is what makes 
them grow, transcendent meditation purifies their practice, spiritual friends 
teach them, the elements of enlightenment are their companions, all 
enlightening beings are their siblings, the determination for enlightenment 
is their family, practice is the rule of their family, the stages are their resi- 
dence, attainment of tolerance is birth in the family, carrying out vows is 
acquisition of the knowledge of the family, purity of conduct is following 
the rule of the family, promoting the Great Vehicle is preserving the conti- 
nuity of the family, consecration as one bound to attain buddhahood in one 
life is princehood among spiritual kings, and the attainment of all who 
arrive at Thusness is complete purification of the family. 

“Thus the enlightening being has gone beyond the stage of the ignorant 
and has entered the certainty of enlightening beings, has been born in the 
family of buddhas, has been established in the lineage of buddhas, has 
become capable of perpetuating the three treasures, has become involved in 
protecting the family of enlightening beings, has become socially pure and 
impeccable, blameless among all people, has become well born in the high- 
est family of buddhas, the body a repository of great vows. 

“Enlightening beings who have succeeded in being born in the family this 
way do not shrink away from existence in any world, because they realize all 
things are like reflections; they are not defiled by life in any state of exis- 
tence, because they realize birth in all states of being is phantomlike; they are 
tireless in guiding and perfecting all beings, because they are aware all is self- 
less; they never cease taking care of all beings, because they embody 
universal love and compassion; they do not fear living through all ages, 
because they believe the mundane whirl is like a dream; they are not 
afflicted by the appearance of birth and death, because they realize the clus- 



Entry into the Realm oj Reality 


1501 


ters of mental and physical elements are illusory; they are not injured in the 
midst of all objects, because they realize they are of the nature of the reality 
realm; they are not deluded by any of the states of the mundane whirl, 
because they have thoroughly realized they are like mirages; they are unaf- 
fected by any bedeviling objects because they are familiar with the 
illusoriness of all things; they are incapable of being deceived by any afflic- 
tions, because they have mastered the spiritual body; they reach their goal in 
all states of being, because they have attained control over becoming. 

“With a body existing in all worlds, in forms like all beings, with differ- 
ent powers, with distinct forms of speech like those of all beings, with 
modes of conduct like those approved by all beings, with adaptations to the 
world as extensive as the precepts of all beings, appearing to be born in fami- 
lies consonant with all kinds of purity, by entries into the perceptions and 
ideas of all beings through engagement in activity, by powers of physical 
manifestation equal to the creations of vows of all enlightening beings, I 
pervade all universes, and arrived here in the south, in the village of Kuta in 
the Malada region, in order to develop to maturity those who carried out the 
same practices as I in the past but have lost the aspiration for enlightenment, 
and to manifest birth on this continent, to guide parents and relatives born in 
the priestly caste, and to generate the family of enlightened ones so as to free 
them from the pride and conceit of the superiority of the priestly caste. 

“Here in the south, by that means guiding beings according to their men- 
talities and according to their capacity for being taught, I live in this tower 
containing the adornments of Vairocana. When I have passed away from 
here, I will manifest birth in Tushita, the celestial abode of happiness and 
contentment, in order to adapt to beings according to mentality, and to 
mature the celestials of that heaven engaged in the same practice, to manifest 
supernal arrays of emanations of the virtue and knowledge of enlightening 
beings beyond all realms of desire, to dispel all craving for sensual enjoy- 
ment, to make it clear that all mundane routines are impermanent, to show 
that all celestial existence ultimately declines and passes away, to join with 
the enlightening beings bound for buddhahood in one life in proclaiming 
the teaching of great knowledge called ‘appearance of descent from heaven 
into rebirth on earth,’ to take care of those matured together in that state of 
existence, and to enlighten those sent forth by Shakyamuni when the time 
comes to be guided. At that time I will realize omniscience, the fulfillment 
of my aspiration; and when I have attained enlightenment, you will see me 
again, with the spiritual benefactor Manjushri. 

“Now go back to Manjushri and ask him how an enlightening being is to 
learn and carry out the practice of enlightening beings, enter the sphere of 
universally good practice, undertake and carry it out, expand it, follow it, 
purify it, enter fully into it, and fulfill it. He will show you the real benefac- 
tor. Why? The best of vows of decillions of enlightening beings is 
Manjushri’s; vast is the outcome of the practice of Manjushri; measureless is 
the accomplishment of vows of Manjushri; ceaseless is Manjushri’s achieve- 
ment of the best of virtues of all enlightening beings; Manjushri is the 



1502 


The Flower Ornament Scripture 


mother of decillions of buddhas; Manjushri is the teacher of decillions of 
enlightening beings; Manjushri is engaged in the perfection of all beings; 
widespread is the name of Manjushri in all worlds of the ten directions; 
Manjushri is the interlocutor in the assemblies of untold buddhas; 
Manjushri is praised by all buddhas; abiding in the knowledge of profound 
truth, Manjushri sees all things according to their true significance; 
Manjushri has ranged far into all modes of liberation; he is immersed in the 
practice of universally good enlightening beings. He is the progenitor of 
spiritual benefactors, who makes you grow in the family of the enlightened, 
causes you to establish roots of goodness, shows you the provisions for 
enlightenment, introduces you to true benefactors, immerses you in all vir- 
tues, establishes you in the network of universal vows, causes you to hear of 
the accomplishment of all vows, shows the secrets of all enlightening 
beings, and has similarly practiced the wonder of all enlightening beings 
together with you in past lives. 

“Therefore when you go to Manjushri, do not be faint-hearted, do not 
become weary in receiving instruction in all virtues. Why? All the spiritual 
benefactors you have seen, all the ways of practice you have heard, all the 
modes of liberation you have entered, all the vows you have plunged into, 
should all be looked upon as the empowerment of Manjushri; and Manjushri 
has reached the ultimate perfection.” 

Then Sudhana paid his respects to Maitreya the enlightening being and 
went on. 

Manjushri 

Then Sudhana, passing more than one hundred and ten cities, went to 
Sumanamukha and stayed there thinking about Manjushri, wishing to see 
and meet with Manjushri. Then Manjushri extended his hand over a hun- 
dred and ten leagues and laid it on the head of Sudhana, who was standing in 
the city of Sumanamukha, and said, “Good, good! Those without the fac- 
ulty of faith, those who are weary or sluggish in mind, those who have not 
accumulated efforts, those whose vigor recedes, those who are satisfied with 
meager virtues, those imbued with only one root of goodness, those 
unskilled in carrying out practical vows, those who are not in the care of 
spiritual benefactors, those who are not minded by the buddhas, cannot 
know this true nature, this principle, this sphere, this abode — they are 
unable to know, to fathom, to penetrate, to believe, to conceive, to know 
exactly, or to attain.” 

Having caused Sudhana to see by means of his spiritual talk, having 
directed him, inspired him, gladdened him, imbued him with countless fac- 
ets of truth, illumined him with the great light of infinite knowledge, led 
him into the endless mental command, presence of mind, concentration, 
and superknowledge of enlightening beings, plunged him into the sphere of 
universally good practice, and established him in his own place, Manjushri 
left the presence of Sudhana. 



Entry into the Realm oj Reality 


1503 


The Vow of Practice of Universal Good 


Then Sudhana, attending as many spiritual benefactors as atoms in a billion- 
world universe, his mind having accumulated the provisions tor 
omniscience, acting on the instructions of all spiritual benefactors with cor- 
rect understanding, his mind equally attentive to all spiritual friends, his 
intellect in harmony with all spiritual friends without emotion, following 
the ocean of principles ot the advice and instruction ot all spiritual friends, 
filled with universal compassion, illumining all beings with universal love, 
physically blissful, abiding at peace in the vast liberation of enlightening 
beings, his equanimous vision attentive to all dimensions, having accom- 
plished the ocean of virtues of all buddhas, on the path of resolve of all 
buddhas, strengthened by the energy of vigor of preparation for omnis- 
cience, his mind thoroughly dedicated to the will of all enlightening beings, 
comprehending the succession of all buddhas of past, present, and future, 
awake to the ocean ot principles of all enlightened teachings, following the 
ocean of principles of the wheels of teaching of all buddhas, in the realm of 
manifesting reflections ot life in all worlds, immersed in the principles ot 
the vows of all enlightening beings, set out to carry on enlightening practice 
throughout all ages, seeing the realm of omniscience, having developed all 
the faculties of enlightening beings, aware of the path of omniscience, his 
intellect focused on all the principles of the reality realm, illumining the 
principles of all lands, following the course of beneficial action extending to 
all beings, shattering the precipitous mountains of spiritual impediments, 
according with the unimpeded nature ot reality, abiding at peace in the lib- 
eration of enlightening beings containing the universal reality realm, 
investigating the realm of all buddhas, empowered by all buddhas, stood 
contemplating the realm of the enlightening being Universally Good. 

Having heard the name of the enlightening being Universally Good, his 
practice of enlightenment, the excellence of his vow, the excellence of bas- 
ing his undertaking on the provisions for enlightenment, the excellence of 
his expertise in accomplishment, his conduct in the stage of universal good, 
his preparations for the stages, the excellence of his attainment, the speed of 
his attainment of the stages, his entry into the stages, his stabilization in the 
stages, his progress through the stages, his importance in the stages, his mas- 
tery of the stages, and his abiding in the stages, Sudhana, eager to see the 
enlightening being Samantabhadra, Universally Good, sat on a lotus seat of 
jewels facing the lion throne of the Buddha on the enlightenment site there 
filled with oceans of diamonds, with a mind as vast as space and free from all 
attachments, with perception of all lands well developed, with a mind hav- 
ing transcended all barriers and clingings, with a mind unimpeded, in the 
realm of nonobstruction in the midst ot all things, with a mind freely per- 
vading everywhere without hindrance, with a pure mind entering the realm 
of omniscience, with a well-ordered mind purified by observing the orna- 
ments of the site ot enlightenment, with a broad mind immersed in the 
ocean of all enlightened teachings, with a vast mind pervading all realms ot 



1504 


The Flower Ornament Scripture 


beings to guide them to perfection, with an immeasurable mind purifying 
all buddha-lands, with an infinite mind reflected in the circles of all bud- 
dhas, abiding indefatigably for all ages, until the ultimate realization of the 
power, expertise, and unique qualities of all buddhas. 

Furthermore, to Sudhana, engaged in these meditations, there appeared 
ten signs prefiguring the vision of the enlightening being Universally 
Good, by virtue of the empowerment of all buddhas having nourished his 
past roots of goodness, and by virtue of having past roots of goodness 
equivalent to those of the enlightening being Universally Good. What 
were those ten signs? All buddha-lands were purified by purification with 
the adornments of the sites of enlightenment of all buddhas. All buddha- 
lands were purified by removal of all evils and miserable states and 
conditions inopportune for enlightenment. All buddha-lands were puri- 
fied by purification of buddha-lands with arrays of spiritual lotus ponds. 
All buddha-lands were purified by cooling and refreshing the bodies and 
minds of all beings. All buddha-lands were purified by becoming made of 
jewels. All buddha-lands were purified by all the beings becoming adorned 
with the marks and embellishments of greatness. All buddha-lands were 
purified by formation of masses of all adornments. All buddha-lands were 
purified by all the beings becoming kind, benevolent, and friendly to each 
other. All buddha-lands were purified by becoming arrayed with the 
adornments of sites of enlightenment. All buddha-lands were purified by 
all the beings becoming consciously absorbed in mindfulness of Buddha. 
These ten signs appeared foreshadowing the vision of the great enlighten- 
ing being Universally Good. 

After that, ten great lights appeared, foreshadowing the manifestation 
of the great enlightening being Universally Good. What were the ten? In 
each atom of all worlds the network of all buddhas shone. The auras of 
light of all buddhas emanated from each atom of all worlds, with hundreds 
of thousands of various colors, and pervaded the whole cosmos. Clouds of 
jewels manifesting reflections of all buddhas emanated from each atom of 
all worlds and pervaded the cosmos. Multitudes of circles of flames of all 
buddhas emanated from each atom of all worlds and pervaded the cosmos. 
Multitudes of all kinds of fragrant flowers, garlands, perfumes, and 
incenses emanated from each atom of all worlds and pervaded the cosmos 
radiating the light of the enlightening being Universally Good. Multi- 
tudes of lamps in the forms of all beings emanated from each atom of all 
worlds and pervaded the cosmos. Multitudes of figures of light beams in 
the forms of the bodies of all buddhas emanated from each atom of all 
worlds and pervaded the cosmos showing the basic vows of all buddhas. 
Oceans of multitudes of reflections of enlightening beings of all forms and 
appearances, representations of phantom bodies of all beings, fulfilling the 
wishes of all beings, emanated from each point of all worlds and pervaded 
the cosmos. These ten great lights appeared foreshadowing the manifesta- 
tion of Universally Good. 

Then Sudhana, having seen these ten foreshadowing lights, had the 



Entry into the Realm oj Reality 


1505 


opportunity to see the enlightening being Universally Good, supported by 
the power of his own roots of goodness, a living manifestation of all buddha- 
teachings, empowered by all buddhas, immersed in the vows of the 
enlightening being Universally Good, in the presence of the realm of all 
buddhas, having the power of certainty of the lofty realm of enlightening 
beings, perceiving the attainment of the light of omniscience in the sight of 
the enlightening being Universally Good, his senses directed toward vision 
of the enlightening being Universally Good, flooded with great energy for 
the vision of the enlightening being Universally Good, striving 
unremittingly in the search for the enlightening being Universally Good, 
with the sphere of his senses turned to all directions, with the body of an 
enlightening being entering the sphere of the eye of universal good, with a 
mind directed toward all buddhas and aware of the enlightening being Uni- 
versally Good in the presence of all buddhas, with a will seeking 
unremittingly for the enlightening being Universally Good, inwardly per- 
ceiving the vision of the enlightening being Universally Good in all objects, 
with the eye of knowledge on the path of the enlightening being Univer- 
sally Good, with a mind as vast as space, with a powerful resolve supported 
by indestructible universal compassion, with a vow to accompany the 
enlightening being Universally Good throughout all time, with purity of 
manner equally following the practice of the enlightening being Univer- 
sally Good, abiding in knowledge based on the state of the enlightening 
being Universally Good, dwelling in the sphere of all those who realize 
Thusness, he saw the enlightening being Universally Good sitting on a lion 
seat in the calyx of a great jewel lotus in front of Vairocana Buddha, the per- 
fectly enlightened one, in an ocean of enlightening beings, his body 
standing out among the whole assembly, unexcelled by any worldlings, 
looking over all the enlightening beings, his knowledge endless, his range 
insuperable, his sphere inconceivable, having arrived at equality of past, 
present and future and attained equality with all buddhas. 

He saw clouds of light rays as numerous as atoms in all buddha-lands ema- 
nate from each of Universally Good’s pores and illumine all worlds 
throughout the space of the cosmos, relieving the pain of all beings. He saw 
as many auras of light as atoms in all buddha-lands emanate from Univer- 
sally Good’s body, increasing the ecstasy of all enlightening beings. He saw 
clouds of fragrant flames of various colors emanate from Universally Good’s 
head and pores, pervading the audiences of all buddhas and showering on 
them. He saw as many clouds of all kinds of flowers as atoms in all buddha- 
lands emanate from each of Universally Good’s pores, filling the audiences 
of all buddhas and showering on them. He saw as many clouds of all kinds of 
fragrant trees as atoms in all buddha-lands emanate from each of Universally 
Good’s pores, adorning all universes throughout space with fragrant trees 
budding with inexhaustible aromatic powders and oils, showering on the 
audiences of all buddhas. He saw clouds of all kinds of cloth emanate from 
every pore, covering all universes throughout space and decorating them. 
He saw clouds of streamers, ornaments, strings of pearls, and wish-fulfilling 



1 506 


The Flower Ornament Scripture 


jewels, numerous as atoms in all buddha-lands, emanate from every pore, 
filling the assemblies of all buddhas and showering on them to fulfill the 
wishes of all beings. He saw clouds of jewel trees, as many as atoms in all 
buddha-lands, emanate from every pore, filling all universes in space, adorn- 
ing them with blooming jewel trees and showering great rains of jewels on 
the audiences of all buddhas. He saw multitudes of embodiments of celestial 
beings, as many as atoms in all buddha-lands, emanate from every pore, fill- 
ing all worlds praising the enlightening being. He saw multitudes of 
phantom embodiments of the celestial beings in all the brahma-worlds ema- 
nate from every pore, asking the enlightened buddhas to turn the wheel of 
the teaching. He saw multitudes of embodiments of all the celestials in the 
realm of desire emanate from every pore, receiving the cycles of teaching of 
all buddhas. He saw multitudes of all buddha-lands of past, present, and 
future, as many as atoms in all buddha-lands, emanate from each pore in 
each mental moment, pervading all universes throughout space as places of 
rest, salvation, and refuge for beings with no place of rest, no savior, no ref- 
uge. He saw multitudes of all buddha-lands, as many as atoms in all 
buddha-lands, filled with congregations of inspired enlightening beings, 
emanate from every pore, pervading all universes throughout space, condu- 
cive to the purification of beings of lofty resolve. He saw multitudes of pure 
lands with defilement, as many as atoms in all buddha-lands, emanate from 
every pore in each moment of thought, pervading all universes throughout 
space, conducive to the purification of defiled beings. He saw multitudes of 
defiled lands with mental purity, as many as atoms in all buddha-lands, ema- 
nate from every pore in each moment of thought, pervading all universes 
throughout space, conducive to the purification of wholly defiled beings. 
He saw multitudes of embodiments of all enlightening beings, as many as 
atoms in all buddha-lands, emanate from every pore in each instant of con- 
sciousness, pervading all universes throughout space, adapting to the 
conduct of all beings and developing all beings to supreme perfect enlight- 
enment. He saw multitudes of embodiments of enlightening beings, as 
many as atoms in all buddha-lands, emanate from every pore in each mental 
moment, pervading all universes throughout space, invoking the names of 
all buddhas in order to increase the roots of goodness of all beings. He saw 
multitudes of embodiments of enlightening beings, as many as atoms in all 
buddha-lands, emanating from every pore, pervading all universes through- 
out space, in all buddha-lands presenting the accomplishment of all roots of 
goodness of all enlightening beings, from the first arousal of the aspiration 
for enlightenment. He saw as many multitudes of enlightening beings as 
atoms in all buddha-lands emanate from every pore, in each and every 
buddha-land illustrating the oceans of vows of all enlightening beings for 
the perfection of the practice of universally good enlightening beings. He 
saw as many clouds of practices of the enlightening being Universally Good 
as atoms in all buddha-lands emanate from every pore, raining showers ful- 
filling the wishes of all beings, increasing the flood of joy of attainment of 
omniscience. He also saw as many clouds of perfect enlightenment as atoms 



Entry into the Realm oj Reality 


1507 


in all buddha-lands emanating from every pore, showing perfect enlighten- 
ment in all buddha-lands, increasing the great spiritual energy of attainment 
of omniscience. 

Then Sudhana, having seen this manifestation of Universally Good’s 
mystic power, happy, fulfilled, enraptured, uplifted, delighted, joyful, con- 
templated the body of Universally Good further and saw, from every part of 
his body and every pore, the billionfold world, with its masses of air, earth, 
and fire, its oceans, continents, rivers, jewel mountains, polar mountains, 
peripheral mountains, villages, cities, towns, communities, districts, forests, 
dwellings, populations, hells, animal realms, underworlds, realms of titans, 
dragons, birds, humans, and celestials, realms of desire, formless realms, its 
bases, foundations, and forms, its clouds, lightning, stars, nights, days, and 
fortnights, half years and years, intermediate eons and eons. And as he saw 
this world, in the same way he saw all the worlds to the east, and as in the east 
he saw all the worlds in all directions, in the south, west, north, northeast, 
southeast, southwest, northwest, the nadir and the zenith. By way of reflec- 
tions he saw the emergence of all buddhas, along with their circles of 
enlightening beings, as well as other beings, and he saw the succession of all 
worlds in past eons in this world, all that in one mark of greatness of the 
body of Universally Good — the emergence of all the buddhas, the circles of 
enlightening beings, the sentient beings, the abodes, the days and nights, the 
ages. In the same way he also saw all the buddha-lands of the future. And just 
as he saw the succession of past and future worlds in this world, in the same 
way he saw the successions of all past and future worlds in all worlds in the 
ten directions, through each mark of greatness and each pore on the body of 
the enlightening being Universally Good, all in perfect order, not mixed up 
with one another. 

And just as he saw the enlightening being Universally Good sitting on a 
jewel lotus calyx lion seat before Vairocana Buddha displaying this miracle, 
likewise he saw him displaying the same miracle in the world Padmashri of 
Bhadrashri Buddha in the east; and as in the east, he also saw the enlighten- 
ing being Universally Good sitting on a jewel lotus calyx lion seat in the 
presence of all buddhas in all worlds everywhere displaying this same mira- 
cle, and from each individual body of Universally Good he saw all objects of 
past, present, and future appearing in reflections, and likewise saw all lands, 
all beings, all buddhas emerging, and all congregations of enlightening 
beings appearing as reflections; and he heard the voices of all beings, the 
voices of all buddhas, the turning of the wheel of teaching of all buddhas, 
the presentation of all advice and instruction, the attainments of all enlight- 
ening beings, and the mystic powers of all buddhas. 

Having seen and heard this inconceivable miracle of the enlightening 
being Universally Good, he attained ten states of consummation of knowl- 
edge. What were these ten? He attained the state of consummation of 
knowledge physically pervading all buddha-lands in a moment of thought. 
He attained the state of consummation of holistic knowledge going to the 
presence of all buddhas. He attained the state of consummation of knowl- 



1508 


The Flower Ornament Scripture 


edge serving all buddhas. He attained the state of consummation of knowl- 
edge asking about the Teaching and receiving answers from each and every 
buddha. He attained the state of consummation of knowledge of meditation 
on the cycles of teaching of all buddhas. He attained the state of consumma- 
tion of knowledge of the inconceivable miracles of buddhas. He attained the 
state of consummation of knowledge to expound one expression of truth 
forever by means of inexhaustible specific knowledge of all truths. He 
attained the state of consummation of direct knowledge of the ocean of all 
truths. He attained the state of consummation of knowledge of all principles 
of the realm of reality. He attained the state ofconsummationof knowledge 
to live together with the thoughts of all beings. He attained the state of con- 
summation of knowledge of instantaneous direct witness of the practice of 
the enlightening being Universally Good. 

To Sudhana, who had realized these states of consummate knowledge. 
Universally Good extended his right hand and laid it on his head. With 
Universally Good’s hand on Sudhana’s head, as many concentrations as 
atoms in all buddha-lands entered into Sudhana, and by each concentration 
he entered into as many oceans of worlds as atoms in all buddha-lands; as 
many hitherto unseen provisions for omniscience as atoms in all buddha- 
lands accrued to him; as many origins of elements of omniscience as atoms in 
all buddha-lands became manifest to him; he rose up for as many great 
undertakings for omniscience as atoms in all buddha-lands; he entered into 
as many oceans of vows as atoms in all buddha-lands; he went forth on as 
many emancipating paths of omniscience as atoms in all buddha-lands; he 
was involved in as many practices of enlightening beings as atoms in all 
buddha-lands; he was boosted by as many floods of omniscience as atoms in 
all buddha-lands; he was illumined by as many lights of knowledge of all 
buddhas as atoms in all buddha-lands. 

Just as in this world, in the presence of Vairocana Buddha, the enlighten- 
ing being Universally Good extended his right hand and laid it on Sudhana’s 
head, in the same way Universally Good sitting at the feet of all buddhas in 
all worlds extended his right hand and laid it on Sudhana’s head. In the same 
way, sitting at the feet of all buddhas in all worlds within the atoms of all 
worlds Universally Good extended his right hand and laid it on Sudhana’s 
head. And just as facets of truth entered Sudhana as he was touched by the 
hand of Universally Good at the feet of Vairocana Buddha, likewise facets of 
truth entered Sudhana in various ways as he was touched by the multitudes 
of hands extended from the bodies of all the Universally Goods. 

Then the great enlightening being Universally Good said to Sudhana, 
“Did you see my mystical projection?” 

Sudhana said, “I saw, noble one. But only a buddha could understand such 
an inconceivable mystical projection.” 

Universally Good said, “I practiced for as many eons as atoms in untold 
buddha-lands, seeking the mind of omniscience, and in each immense eon I 
associated with as many buddhas as atoms in untold buddha-lands, to purify 
the aspiration for enlightenment. And in each immense eon I made great 



Entry into the Realm of Reality 


1509 


sacrifices, giving away everything, announced in all worlds, fulfilling all 
beings, storing virtue for omniscience. And in each immense eon I made as 
many great sacrifices as atoms in untold buddha-lands, extreme sacrifices, 
seeking the qualities of omniscience. And in each immense eon I gave up my 
body untold numbers of times, and I gave up kingships, villages, cities, 
towns, counties, and communities, and I gave up dearly beloved compan- 
ions, so hard to give up, and I gave up spouses and children. I gave away the 
flesh of my own body and gave blood from my own body to beggars, and I 
gave away my bones and marrow. I gave away my limbs, my ears and nose, 
my eyes and tongue, caring only for buddha-knowledge and not for my 
physical life. In each immense eon I gave away as many of my own bodies as 
atoms in untold buddha-lands, seeking from my own bodies the unsurpassed 
head of omniscience which rises beyond all worlds. And as I did in each 
immense eon, so also did I do in oceans of great eons as numerous as atoms in 
untold buddha-lands. In each immense eon I honored and served as many 
buddhas as atoms in untold buddha-lands, providing food and clothing, 
shelter, furniture, medicine, and other necessities. And I went forth into the 
tutelage of each buddha, applied the instructions of all buddhas, and I hold 
their Teaching. 

“I do not know of a single thought in all those oceans of eons in which I 
neglected the instructions oi the buddhas. I am not aware of having had a 
single malicious thought in all those eons, or an egotistic thought, or a self- 
ish thought of possession, or a thought oi difference between self and others, 
or a thought of parting irom the path of enlightening beings, or a thought of 
weariness at staying in the world, or a thought of depression, or a thought 
deluded by hindrances, or any thought apart from the aspiration for enlight- 
enment, the invulnerable asylum of invincible knowledge, directed toward 
preparations for omniscience. 

“All oceans of eons would be exhausted in telling of my past efforts to pur- 
ify buddha-lands, my compassionate efforts to save, develop, and purify all 
beings, my efforts to serve buddhas, my efforts in listening to teachers in 
quest of truth, my self-sacrifice for the sake of absorbing truth, my sacrifice 
of life to protect truth. Of all the oceans of teachings, there is not a single 
statement that I did not get by giving up rulership, that I did not get by giv- 
ing up all that exists, by undertaking the salvation of all beings, by 
contemplating my own being, by undertaking to attain higher states ahead, 
by undertaking to produce the light of all worldly knowledge, by undertak- 
ing to produce the light of all transmundane knowledge, by undertaking to 
produce mundane happiness for all sentient beings, by undertaking to tell of 
the virtues of all buddhas. Thus it would take up as many eons as atoms in 
untold buddha-lands to tell of the accomplishment of my past endeavors. 

“By such power of preparation, power of accomplishment of assemblage 
of root causes, power of lofty resolution, power of accomplishment of vir- 
tues, power of contemplation of all truths as they are, power of the eye of 
wisdom, power bestowed by buddha, power of great vows, power of great 
compassion, power of thoroughly purified mystic knowledge, power of the 



1510 


The Flower Ornament Scripture 


care of spiritual benefactors, I attained the ultimately pure body of reality, 
which is continuous and unfragmented throughout past, present, and 
future. I also purified an unexcelled physical body, beyond all worldlings, 
appearing to all beings according to their mentalities, omnipresent, in all 
buddha-lands, abiding everywhere, showing all kinds of mystical projec- 
tions everywhere, visible in all worlds. 

“Look at this body I have achieved, produced over endless multitudes of 
eons, hard to get to appear even in decillions of eons, hard to get to see. 
Beings who have not planted roots of goodness cannot even hear of me, 
much less see me. There are beings who become irreversible on the way to 
supreme perfect enlightenment just by hearing my name; there are those 
who become irreversible just by seeing me, those who become irreversible 
just by contact with me, those who become irreversible just by following 
me, those who become irreversible just by associating with me, those who 
become irreversible by seeing me in a dream, and those who become irre- 
versible on the way to supreme perfect enlightenment by hearing my name 
in a dream. 

“Some beings become mature by remembering me for a day and a night; 
some become mature remembering me for a fortnight, some a month, some 
a year, some a century, some an eon, some a hundred eons, and some up to as 
many eons as atoms in untold buddha-lands. Some become mature remem- 
bering me for one lifetime, some a hundred lifetimes, some up to as many 
lifetimes as atoms in untold buddha-lands. Some become mature by seeing 
my radiance, some by seeing emanation of light beams, some by feeling the 
earth quake, some by seeing my physical form, some by being encouraged. 
Thus beings become irreversible toward supreme perfect enlightenment 
through as many means as atoms in a buddha-land. Furthermore, whoever 
hears of the purity of my buddha-land shall be born in pure buddha-lands, 
and whoever sees the purity of my body will be born in my body. Behold the 
purity of this body of mine. 

Then Sudhana, contemplating the body of the enlightening being Uni- 
versally Good, saw in each and every pore untold multitudes of 
buddha-lands filled with buddhas. And in each buddha-land he saw the bud- 
dhas surrounded by assemblies of enlightening beings. And he saw that all 
those multitudes of lands had various bases, various forms, various arrays, 
various perimeters, various clouds covering the skies, various buddhas 
appearing, various enunciations of cycles of the Teaching. And just as he saw 
this in each pore, so also in all pores at once, in all the marks of greatness, all 
the embellishments, all the limbs and parts of the body; and in each he saw 
multitudes of lands, with as many multitudes of projected bodies of bud- 
dhas, as atoms in all buddha-lands, emerging and filling all worlds in the ten 
directions developing beings toward supreme perfect enlightenment. 

Then Sudhana, edified by the advice and instruction of the enlightening 
being Universally Good, entered into all the worlds within the body of Uni- 
versally Good and developed the beings toward maturity. Furthermore, the 
light of knowledge and roots of goodness accumulated by Sudhana in going 



Entry into the Realm of Reality 


1511 


to, meeting, and attending as many spiritual benefactors as atoms in a 
buddha-land did not amount to even a minute fraction, not to any calculable 
fraction, of his accumulation oi roots of goodness concomitant with seeing 
Universally Good. As many successive huddha-lands as he had entered from 
his first determination up to his seeing Universally Good, he entered more, 
successive oceans of buddha-lands, with attributes as numerous as atoms in 
untold buddha-lands, in a single pore of Universally Good in each moment 
of thought. And as in one pore, so in all pores; in each moment of thought 
passing as many worlds as atoms in untold buddha-lands, passing the worlds 
of endless eons at a step, he still did not come to the end — he did not come to 
the end of the successions of oceans of lands, of the matrices of oceans of 
lands, of the differentiations of oceans of lands, of the interpenetrations of 
oceans of lands, of the origins of untold oceans of buddha-lands, of the disso- 
lutions of oceans of lands, of the arrays of oceans of lands, of the matrices of 
oceans of appearances of buddhas, of the interpenetrations of oceans of 
appearances of buddhas, of the origins of oceans of appearances of buddhas, 
of the dissolutions of oceans of appearances of buddhas, of the oceans of con- 
gregations of enlightening beings, of the successions of oceans of 
congregations of enlightening beings, the matrices of oceans of congrega- 
tions of enlightening beings, the differentiations of oceans of congregations 
of enlightening beings, the unity of oceans of congregations of enlightening 
beings, the formations of oceans of congregations of enlightening beings, 
the dissolutions of oceans of congregations of enlightening beings, the 
entrances of realms of sentient beings, the entrances of instantaneous 
knowledge of faculties of sentient beings, the penetrations of knowledge of 
sentient beings’ faculties, the developmental guidance of sentient beings, 
the profound states of occult powers of enlightening beings, or the multi- 
tudes of enlightening beings’ accessions to and supercessions of the stages. 

He traveled and contemplated in a land for an eon, in another for up to as 
many as eons as atoms in untold buddha-lands, without moving from that 
land. In each moment of consciousness he entered infinite oceans of lands 
and developed sentient beings toward supreme perfect enlightenment. This 
continued as he gradually attained equality with Universally Good in terms 
of the ocean of vows of practice of the universally good enlightening beings, 
equality with all buddhas, equality of pervasion of all lands, equality of ful- 
fillment of practices, equality of manifestation of the miracle of attainment 
of enlightenment, equality of turning the wheel of teaching, equality of 
purity of intellect, equality of voice and articulation, equality of power and 
expertise, equality of the enlightened state, equality oi universal love and 
compassion, equality of the spiritual metamorphoses of the inconceivable 
liberation of enlightening beings. 

Then the great enlightening being Universally Good, thus explaining 
courses of eons, as many eons as atoms in the untold buddha-lands in the suc- 
cession of worlds, went on to make a vow: 


As many buddhas as there may be in any world 



1512 


The Flower Ornament Scripture 


Throughout the ten directions, throughout past, present, and future, 
I honor them all, without exception. 

Pure in body, speech, and mind. 

With as many bodies as atoms in all lands 
I bow to all buddhas, 

With a mind directed to all buddhas, 

By the power of the vow of the practice of good. 

In a single atom, buddhas as many as atoms 
Sit in the midst of enlightening beings; 

So it is of all things in the cosmos — 

I realize all are filled with buddhas. 

I laud all the buddhas therein, 

Expounding in all languages 
The qualities of all buddhas. 

With endless oceans of manifestations. 

With the finest flowers, garlands. 

Musical instruments, perfumes and parasols. 

The finest lamps and incenses, 

I make offerings to those buddhas. 

With the finest clothes, fragrances. 

And mountainous baskets of aromatic powders, 

With the finest of all kinds of adornments 
I make offerings to those buddhas. 

Whatever be the best of offerings, 

I produce them for all buddhas; 

By the power of devotion to the practice of good, 

I honor and serve all buddhas. 

Whatever evil I may commit 

Under the sway of passion, hatred, or folly. 

Bodily, verbally, or mentally, 

I confess it all. 

And whatever the virtue of beings everywhere, 

Hearers, saints, self-conquerors, 

Enlightening beings and buddhas, 

In all that I do rejoice. 

And all the Lamps of the Worlds in the ten directions 
Who have realized enlightenment and attain nonobstruction 



Entry into the Realm oj Reality 


1513 


I seek as guides, that they may turn 
The supreme wheel of teaching. 

And those who wish to manifest extinction 
I petition respectfully to remain 
For eons as many as atoms in the land 
For the welfare and happiness of all beings. 

By honor, service, and direction, 

By appreciating, seeking, and requesting teachings, 

W hatever good I have accumulated, 

I dedicate it all to enlightenment. 

May the buddhas of the past be honored. 

As well as those now in the worlds of the ten directions, 
And may those of the future be at ease. 

Filled with joy, having realized enlightenment. 

May all the lands of the ten directions 
Be purified, supreme, and filled 
With buddhas and enlightening beings 
At the tree of enlightenment. 

May all beings in the ten directions 
By happy and well; 

May all beings’ righteous aim be successful. 

May their hope be realized. 

As I am carrying out enlightenment practice. 

May I recall my lives in all states; 

In every lifetime, as I die and am reborn. 

May I always transcend the mundane. 

Learning from all buddhas. 

Fulfilling the practice of good, 

I will practice pure conduct. 

Always free from defect. 

I will expound the Teaching 

In the languages of gods and dragons. 

In the languages of demons and humans, 

And of all living beings. 

May those engaged in the ways of transcendence 
Not stray from enlightenment; 

And may all evils to be inhibited 



1514 


The Flower Ornament Scripture 


Be thoroughly extinguished. 

I will traverse the paths of the world 

Free from compulsion, affliction, and delusion. 

Like a lotus unstained by water. 

Like the sun and moon unattached in the sky. 

Extinguishing all the miseries of bad states 
And bringing all beings to happiness, 

I will act for the welfare of all beings 
In all lands everywhere. 

According with the conduct of sentient beings 
While fulfilling the practice of enlightenment, 

And cultivating the practice of good, 

Thus will I act throughout future eons. 

May I always be in communion 
With those who share my practice; 

Physically, verbally, and mentally, 

I will carry out vows as one practice. 

And may I always be with my benefactors. 

Who teach me the practice of good; 

May I never displease them. 

May I always see the buddhas face to face, 

Surrounded by enlightening beings; 

I will make fine offerings to them 
Forever, unwearied. 

Preserving the true teaching of buddhas. 

Illumining the practice of enlightenment. 

And purifying the practice of good, 

I will practice for all future eons. 

Migrating through all states of being. 

Having acquired inexhaustible virtue and knowledge, 

May I become an inexhaustible treasury of wisdom and means, 
Concentration, liberation, and all virtues. 

As I carry on the practice of enlightenment. 

May I see the inconceivable buddhas sitting among enlightening beings 
In the lands as numerous as atoms 
That are in each atom. 



Entry into the Realm oj Reality 


1515 


Thus may I perceive the oceans 
Of buddhas and lands of all times 
In each point in the ten directions 
As I practice for myriad eons. 

May I ever penetrate the eloquence of buddhas. 

The voices of all buddhas which adapt to mentalities. 

The purity of articulation of all buddhas. 

By the sounds of the ocean of tones in a single utterance. 

Into those infinite voices 
Of all buddhas of all times 
May I enter by buddha-power, 

Turning the wheel of teaching. 

May I enter all eons 
Of the future instantly. 

And may I act in all eons 
Of all times within an instant. 

May I see all buddhas of all times 
In one instant 

And always enter their sphere 
By the magical power of liberation. 

May I produce the arrays of all lands 
Of all times in an atom. 

May I thus perceive all the arrays 
Of buddha-lands in all the ten directions. 

Learning the teachings of 

The Lamps of the Worlds to come, 

I visit all the Guides 

Who have passed away to eternal rest. 

By occult powers, swift in all ways, 

By the power of knowledge, all-sided, 

By the power of practice, with all virtues. 

By the power of universal love. 

By the power of goodness, all pure. 

By the power of knowledge, unobstructed. 

Gathering the power of enlightenment. 

Clearing away the power of acts. 

Destroying the power of afflictions, 

Vitiating the power of demons, 

May I fulfill all powers 



1516 


The Flower Ornament Scripture 


Of the practice of good. 

Purifying oceans of lands. 

Liberating oceans of beings. 

Observing oceans of truths, 

Plumbing oceans of knowledge, 

Perfecting oceans of practices. 

Fulfilling oceans of vows. 

Serving oceans of buddhas. 

May I practice, untiring, for oceans of cons. 

The lofty vows of enlightenment practice 
Of the buddhas of past, present, and future 
May I fulfill completely, 

Practice what is good, and realize enlightenment. 

All who share in the practice 
Of the sage of Universal Good, 

The foremost offspring of all buddhas, 

I name them good. 

Pure in body, speech, and mind, 

Pure in conduct, with a pure land. 

As the sage is named Good, 

May I become thus equally. 

May I carry out the vow of Manjushri 
To totally purify the practice of good; 

Tireless through all future ages. 

May I fulfill all those tasks. 

May there be no limits to practice. 

And no limit to virtues; 

Persisting in infinite practices, 

I know all their miraculous creations. 

As long as the earth exists. 

As long as all beings exist. 

As long as acts and afflictions exist. 

So long will my vow remain. 

Let me give the buddhas all worlds 
In the ten directions adorned with jewels. 

Let me give celestials and humans supreme happiness 
For eons as many as atoms. 



Entry into the Realm of Reality 


1517 


Those who develop respect and devotion 
On hearing this supreme dedication. 

Seeking supreme enlightenment. 

Will be most blessed. 

They will have abandoned all evils 

And all bad associates 

And will quickly see Infinite Light, 

If they have this vow of enlightening practice. 

Great is their gain, worthwhile their life, 

Auspicious their birth as humans; 

They will soon be like 

The universally good enlightening being. 

Those who have committed hellish crimes 
Under the sway of ignorance 
Will quickly put an end to them all 
When this practice of good is expounded. 

Endowed with knowledge, distinction, and nobility. 
Invulnerable to false teachers and demons. 

They will be honored 
By all in the triple world. 

They will quickly go to the 
Tree of enlightenment 
And sit there for the benefit 
Of all living beings; 

They will realize enlightenment. 

Turn the wheel of teaching, 

And conquer the devil 
And all its cohorts. 

Buddha knows those who hold this vow to practice good. 

Who cause it to be told of and taught; 

The fruit of this is supreme enlightenment — 

Do not entertain any doubt. 

As the hero Manjushri knows, so too does Universal Good; 

As I learn from them I dedicate all this virtue. 

By the supreme dedication praised by the buddhas of all times 
I dedicate all this virtue to the practice of highest good. 

Acting in accord with the time, may I remove all obstructions. 
May I see Infinite Light face to face and go to the land of bliss. 



1518 


The Flower Ornament Scripture 


There, may all these vows be complete; 

Having fulfilled them, I will work tor the weal of all beings in the world. 

Let me abide in the circle of that buddha, born in a beautiful lotus. 

And receive the prophecy of buddhahood there in the presence 

Of the buddha of Infinite Light. 

Having received the prophecy there, with millions of emanations 

I will work for the weal of beings everywhere, by the power of Buddha. 

By whatever virtue I accumulate, having invoked the vow to prac- 
tice good, 

May the pure aspiration of the world be at once all fulfilled. 

By the endless surpassing blessing realized from dedication 

To the practice of good. 

May worldlings submerged in the torrent of passion 

Go to the higher realm of Infinite Light. 

The Buddha said, “Sudhana, those enlightening beings led by Manjushri, 
the monks developed by Manjushri, Maitreya, and all the enlightening 
beings of the age of virtue, the greatenlightening beings gathered in various 
worlds, as numerous as atoms, led by Universally Good, appointed inheri- 
tors of spiritual sovereignty, the great disciples led by Shariputra and 
Maudgalyayana and their circle, as well as celestial and human beings, were 
elated and they applauded what the blessed enlightening being Universally 
Good had said.” 



   1 

Technical Terminology and Symbolism in 
The Flower Ornament Scripture 



   1 


The Flower Ornament Scripture is written without much abstruse technical 
vocabulary, and to the extent that it does use such terminology, it also 
provides its own explanatory and descriptive material to convey its 
intent. Nevertheless, in presenting this scripture in English, in which 
there do not presently exist firmly established conventions or familiar 
cultural bases for expressing Buddhist ideas, it may be helpful to the 
understanding of the scripture in translation to discuss some basic terms. 

Due to the volume of the scripture, footnoting individual occurrences 
of technical terms would call for a great deal of cross-referencing. This 
would swell the bulk of each volume, and might well produce a situation 
of chaos rather than order in locating definitions. Furthermore, the 
virtually constant interruption of the text would likely prove distracting, 
disrupting the continuity of what is designed to be recited and should be 
read in a flowing manner, gradually building up a total picture through 
a succession of impacts, images, and ideas. For these reasons, the main 
terms in which the fundamental points of the teachings of the scripture 
are cast will be presented summarily in this introduction for easy 
reference. Other terms that are not so critical will be dealt with in the 
. The abstract philosophy of the school based on this scripture is 
presented elsewhere , 1 and only the essential points which bear direct- 
ly on the structure and content of the scripture itself will be intro- 
duced here. 

Throughout the text of the scripture the terms “sentient beings” and 
“living beings” arc frequently to be met with. These terms, which are 
used synonymously, require some explanation. Here “sentient” or “liv- 
ing” contrasts to “enlightened” or “enlightening” beings, but does not 
imply that the latter are literally insentient or not living. The implication 
of “sentient” and “living” is reference to the condition of being domi- 
nated or compelled by senses, feelings, emotions, thoughts; of being 
imprisoned, so to speak, by mundane life, at the mercy of its vicissitudes, 
without self-mastery or ability to transcend compulsive preoccupation 

1. Thomas Cleary, Entry into the Inconceivable; An Introduction to Hua-yen Bud- 
dhism (Honolulu: University Press of Hawaii, 1983). 

1521 



1522 


   1 


with external and/or internal phenomena. It is a fundamental task of 
enlightening beings to rise above, and help others to rise above, the 
fetters of mundane life and sense experience. 

There arc numerous categories of “sentient beings,” several of which 
attract attention as being of frequent occurrence, used to describe basic 
unwholesome psychological elements or conditions. The states referred 
to as hells, hungry ghosts, and animals, are collectively called the three 
evil ways or states of woe or courses of misery. “Hungry ghosts” 
represent craving and greed, “animals” represent ignorance and folly, 
and “hells” represent states dominated by ignorance, greed, and hatred. 
Sometime the states of misery or evil ways are also said to be four, the 
fourth being the realm of “titans,” who symbolize anger, resentment, 
jealousy, and hatred. 

In connection with sentient beings, the common term “birth-and- 
death” is also important. This refers to the impermanence of all things 
and beings. It also refers to the virtually constant fluctuation in the 
mental states of sentient beings. That is to say, for example, in a moment 
of anger one is “born” as a titan; in a moment of craving one is “born” 
as a hungry ghost; in a moment of folly one is “born” as an animal. 
Every phase of psychological or social development, every shift in 
interest, attention, or mood, every physiological change, even every 
passing thought are all examples of “birth-and-death. ” Emancipation 
from birth and death, a prime objective of enlightening endeavor, refers 
to not being submerged in or dominated by such changes; a traditional 
metaphor for this is that of the mirror, which is not itself affected by the 
flux of images it reflects. 

The condition of sentient beings is said to be one of affliction, and the 
term “afflictions” is met with throughout the scripture. In Buddhist 
psychology there are often said to be several major afflictions: greed, 
anger, ignorance, conceit, envy, jealousy, doubt, and wrong views. The 
first three of these arc especially singled out and called the “three 
poisons,” which stultify the mind and prevent if from realizing its 
enlightenment potential, causing instead the accumulation of suffering. 

Ignorance, or folly, or delusion, is sometimes referred specifically to 
ignorance of cause and effect, by which one falls into vicious circles 
without a clue of how to escape. Causality means that no condition is in 
itself inevitable, and ignorance is also understood to refer to ignorance 
of the real nature of things — that is, lack of awareness of the conditional 
nature of phenomena. This forms the basis for desire, which in its 
compulsive form is the poison of greed or covetousness. Ignorance is 
thus also referred to as the notion that there is something to gain or 
possess. 

Greed, craving, covetousness — these terms basically refer to attach- 
ment to things, feelings, thoughts, to emotional involvement in things, 
posscssivcness and acquisitiveness. These terms also refer to psychologi- 
cal greed — for praise, approval, recognition, attention. Contention, con- 



Technical Terminology and Symbolism 1523 

flict, and frustration occasioned by covetousness in turn underlie anger 
and hatred. 

The poison of anger, hatred, resentment, may again be a reaction to 
frustration or competition involving more abstract psychological desires, 
such as self-esteem, as well as material and sensual desires. This poison 
represents the drawing of boundaries and definition of individual (or 
group) self-interest as opposed to the interests of others. Only by 
awareness of interrelatedness, the ultimate unity of being, is the false 
premise of the self-other dichotomy exposed so that this poison can be 
extirpated. 

The affliction of conceit involves self-importance, pride, seeking to 
put oneself above others, to surpass others, and having false imaginings 
of one’s worth or achievements. In this same general vein are also defined 
four fundamental afflictions in relation to the illusion of self, or the ego: 
ignorance of the real nature of self; the idea of the real existence of a self; 
pride in the self; and self love. 

The affliction of doubt refers to unwillingness to recognize truth, or 
indulgence in vain speculation. It is not to be confused with doubt used 
to pry the mind from fixed conceptions. Compulsive doubt and hesita- 
tion to accept truth is seen as an extension of self-importance. 

Wrong views are usually said to have five archetypes: the notion of a 
truly existent corporeal self; extreme views, which cling to ideas of 
permanence or total annihilation; false views, meaning denial or disre- 
garding of causality, or arbitrary superstitious conceptions of causality; 
attachment to opinions and views; and attachment to rituals or rules, 
particularly with the idea that enlightenment can be obtained by mechan- 
ical adherence to forms. Attachment to rituals also refers to sacrificial 
and propitiatory ceremonies thought to bring benefits or avert calamity; 
these are considered a mundane fetter, and were originally not part of 
Buddhism. 

These afflictions are not looked upon as sins or moral defects but as 
illnesses and sources of suffering. They are not considered a necessary 
part of the human condition. Various exercises, such as contemplation 
of impermanence, remembrance of death, evoking of love and compas- 
sion, and many other concrete and abstract practices arc prescribed as 
specific cures for the various afflictions. 

Higher states of sentient beings, which arc still worldly or mundane, 
are represented by celestial realms. These generally represent states of 
satisfaction or felicity or psychic power, or comparatively refined mental 
conditions experienced in meditation and trance. Many gods and celestial 
realms of Indian mythology were employed by Buddhists for symbolic 
or metaphorical purposes, sometimes in a very general way to show that 
mundane happiness, power, and even the most exalted formless trances, 
are still not liberation. Although a number of these realms are mentioned 
in The Flower Ornament Scripture, on the whole they do not play a very 



1524    1 

important part, and specific notes on these realms will be deferred to the 
  . 

In addition to these beings, there arc also mentioned a number of 
other mythological creatures from ancient Indian lore. For the most part 
these arc of little symbolic value, except perhaps to represent diversity. 
They seem to appear simply as stock items of the cosmology of the 
civilization in which the scripture was written down. 

Turning to what arc sometimes called the sanctified realms, or realms 
of sages, we come first to what are known as the two vehicles, or the 
small vchicle(s). The term “vehicle” means a vehicle or method of 
liberation, a course of understanding and application by which emanci- 
pation from mundane bondage may be realized. “Two vehicles” refers to 
what arc known in Sanskrit as shravakas and pratyekabuddhas. Shravaka 
means “hearer” or “listener” and refers to a follower or disciple of a 
Buddha, usually thought of particularly as a rcnuciant mendicant disci- 
ple. These “listeners” concentrate on the realization of selflessness, 
dispassion, and the consequent freedom from craving, cares, and per- 
sonal suffering. 

Listeners, Buddhist disciples, are divided into four grades, each grade 
being also divided into those striving to attain that state and those who 
have realized the fruit. The four grades are: stream-enterers, who are for 
the first time disengaged from mental preoccupation with the world; 
once-returncrs, who come back to mundane life once before final 
liberation; nonreturners, who never return to the mundane flow; and 
saints, who have attained nirvana, a tranquil, dispassionate state of 
extinction of afflictions. The first three are called learners, while 
the saints are called nonlearners once they have realized liberation, be- 
cause they no longer need to learn anything or strive for their own 
emancipation. 

Fratyckabuddha means “enlightened for one” and refers to an individ- 
ual illuminate, a self-enlightened one, who attains liberation without a 
teacher. Another implication of the name is that an individual illuminate 
supposedly does not teach others directly. Self-enlightened ones are also 
called those who are enlightened by awareness of conditioning. They 
contemplate impermanence and observe that vicious circles, anxieties, 
and vexations, which are conditioned by striving, clinging, and craving, 
derive from basic ignorance of the illusory nature of the ego and the 
ephemeral nature of the world. Individual illuminates therefore root out 
the notion of self and put an end to desires, so that they attain serenity. 

The two vehicles of disciples or listeners and self-enlightened ones or 
individual illuminates are called the small or lesser vehicles because of 
primary focus on individual liberation, concentration on one teacher or 
path, and lack of flexibility and compassion to teach people of different 
temperaments. In these senses they are contrasted to the so-called great 
vehicle of the bodhisattva or enlightening being, which is concerned 
with universal liberation and consequently involves greater variety and 



Technical Terminology and Symbolism 


1525 


flexibility of approach. In The Flower Ornament Scripture, it is stated that 
the so-called lesser vehicles may be demonstrated by enlightening beings 
when they are conducive to the liberation of people with whom the 
enlightening beings happen to be dealing. The ways of disciples, self- 
enlightened ones, and enlightening beings are collectively called the three 
vehicles; in this scripture the term great vehicle is used to refer to the 
vehicle of buddhahood, of which the three vehicles might be preparations 
or partial, provisional techniques. The great vehicle of buddhahood is 
also referred to as the one vehicle, because it is based on the unity of 
being and comprehensiveness of approach. 

The career of the enlightening being is of particular significance in The 
Flower Ornament Scripture , and much of the scripture is devoted to 
describing practices of enlightening beings. The enlightening being is 
dedicated to universal enlightenment, at once realizing enlightenment 
and enlightening others. Although the deeds and practices of enlighten- 
ing beings arc described in elaborate terms in the scripture, in general 
they are said to be based on ten ways of transcendence, or transcendent 
ways. Also called the perfections of enlightening beings, these arc means 
of transcending the world, and arc also ways of transcendent action in 
the world; in terms of The Flower Ornament doctrine of simultaneity of 
cause and effect, both aspects arc included at once. 

The first way of transcendence is giving or generosity. This may be 
giving of material things, of security, or of liberating teaching. Second 
is morality, or self-control, or discipline, living according to ethical 
principles, abiding by certain precepts such as injunctions against killing, 
stealing, falsehood, slander, and so on. This morality also involves living 
by general ethics of altruism, and acting in ways conducive to liberation 
in situations that are not defined by formal standards. Third is forbear- 
ance, patience, or tolerance; this involves not only tolerance of people 
and their doings, but also acceptance of truth without fear. Fourth is 
energy or effort, meaning indomitability in carrying out enlightening 
practices in the world. Fifth is meditation or concentration, by which the 
mind is taken off the realm of desires, attention is mastered, and 
understanding is empowered. Sixth is wisdom or transcendental knowl- 
edge; this refers to nondiscursivc knowledge of the emptiness of inherent 
nature of things, which enables one to be ultimately unattached without 
dependence on control or concentration. Sometimes it is said to include 
discursive and analytic knowledge as well as insight or intuitive knowl- 
edge. 

The first five of these ways of transcendence arc sometimes referred to 
as the treasury or store of virtue, and the sixth is referred to as the 
treasury of knowledge. These six items, especially wisdom or noncon- 
ceptual knowledge, are in some form common to listeners, individual 
illuminates, and beginning enlightening beings; beyond these six are 
four more transcendent ways, which arc more directly applied to the 



1526    1 

enlightenment of others, and are in the sphere of more advanced enlight- 
ening beings. 

Seventh is means, which includes skill in application and direction of 
the elements of enlightening practices and skill in means of liberating 
other people. 

Eighth is vows, involving the determination of commitment to seek 
complete perfect enlightenment and to help others realize enlightenment. 

Ninth is power, referring to powers of mental cultivation and powers 
of ascertainment. 

Tenth is knowledge, including mystical knowledge of the ranges of 
awareness of Buddhas and practical knowledge of the sciences of devel- 
oping and maturing people. 

The ways of transcendence may be presented as a progression, but 
they can only be completed and perfected in conjunction with each other; 
this is an important aspect of the Flower Garland doctrine of interdepen- 
dence and totality. 

In conjunction with these ways of transcendence, enlightening beings 
also cultivate what are known as the four immeasurable minds or four 
pure abodes. These terms refer to immeasurable kindness, immeasurable 
compassion, immeasurable joy, and immeasurable equanimity. “Im- 
measurable” means that these feelings or attitudes are extended to 
embrace all beings, overcoming emotional biases or discriminations 
between friends and enemies, relatives and strangers. 

Also mentioned as basic types of practice of enlightening beings are 
what are called the four means of salvation or four means of integration. 
These consist of charity or giving, kind speech, beneficial action, and 
cooperation. The hallmark of the enlightening being is to be in the world 
yet at the same time beyond the world. These are means by which the 
enlightening beings integrate with society in order to carry out their 
work. 

The primary object of the Buddhist teachings as a whole may be said 
to be buddhahood. The term “Buddha” means enlightened, and as such 
refers to the fully awake, fully realized, complete human being; what is 
perhaps more outstanding in The Flower Ornament Scripture, however, is 
the universal or cosmic sense of Buddha. The scripture explicitly states 
that “Buddha” is to be seen in all lands, all beings, and all things. This is 
a basic premise of the scripture’s grandiose descriptions of the scope of 
buddhahood; the individual human Buddha may be said to be one who 
is open to this level of awareness. 

Buddha is said to have many dimensions of embodiment. The multi- 
plicity of Buddha-bodies at times may refer to all things or beings, or to 
the potential or realization of full awakening in individual human beings. 
The “body” of Buddha, which is often mentioned in connection with 
the omnipresence of Buddha, is the so-called body of reality. This 
reality-body is defined in many ways: it may sometimes be said to be 
identical with all phenomena, or it may be said to be the pure mind, or 



Technical Terminology and Symbolism 


1527 


it may be said to consist of “thusness and the knowledge of thusness,” 
or it may be referred to as the universal qualities of buddhahood, such as 
the “ten powers.” 

Mention has already been made of “thusness” or “suchness.” This 
term also can have several nuances. In one sense it simply means 
“everything,” without arbitrary conceptual glosses. Sanskrit terms for 
“thusness” include such expressions as bhutatathata , “the thusness of 
what is”, yathabhuta , “as is”; and tathata, “the quality of being such.” 
The implication of the terms “thus” or “such” that no specific notion 
can truly define being as it really is; the term “thusness” hence can refer 
specif ically to the inconceivable real nature of things, which is also called 
“emptiness” to allude to the lack of intrinsic meaning of signs and names 
by which particular things are discriminated and defined. Also, thusness 
can refer to the pure nature of the mind; when the mind is clear and this 
inherently pure nature is unobscured, reality as it is becomes apparent. 
Thusness is sometimes spoken of as “pure” and “defiled,” or “unchang- 
ing” and “going along with conditions;” the first item of each pair refers 
to the unique real nature which is equal in everything, or emptiness, 
inconceivability, while the second refers to apparent reality, the realm of 
myriad differentiations. Thusness is also equated with “buddha-nature” 
and the “realm of reality,” which includes both absolute and ordinary 
reality. 

Among the qualities that constitute the reality-body of Buddhas in the 
sense of a universal spiritual body which all Buddhas develop are what 
are called the ten powers, the four fearlessnesses, and the eighteen unique 
qualities of Buddhas. The ten powers, which are powers of knowledge, 
are especially frequently mentioned. 

The ten powers arc def ined as knowledge of what is so and what is not 
so, knowledge of the deeds of beings and the consequences of those 
deeds, knowledge of all states of meditation, concentration, and libera- 
tion, knowledge of the faculties of others, knowledge of the inclinations 
and understandings of beings, knowledge of the characters of beings, 
knowledge of where all paths lead, knowledge of past lives, clairvoyance, 
and knowledge of having extirpated all contaminations from the mind. 
These may be enumerated and defined in somewhat different ways in 
different Buddhist literature. The “beings” known to the Buddhas may 
of course be understood as the various conditions of human beings, 
though not necessarily limited thereto. The ten powers of knowledge of 
Buddhas are considered vestigial or latent powers in all humans, and 
some of them may be more or less developed in individuals. Some of 
these powers can be awakened and cultivated to some extent through 
awareness and attention in everyday life, while access to some psychic 
powers is possible only through intense meditation. Knowledge of past 
and future may be usefully understood as profound understanding of 
causes and effects, insight into psychological, social, and other develop- 
mental processes over a span of time; this type of knowledge is said to 



1528 


   1 


include, however, capacities of recollection and reception that generally 
remain undeveloped and unknown to ordinary people. In Buddhism it is 
accepted that intuitive knowledge and direct perception can be awakened 
and can do what discursive knowledge cannot do, so the operation of 
certain psychic powers is not accessible to conceptual knowledge. 

The four fearlessnesses of Buddhas arc the fearlessness of omniscience, 
the fearlessness of having put an end to all mental contamination, 
fearlessness in explaining things which hinder enlightenment, and fear- 
lessness in explaining ways to end suffering. Fearlessness here means that 
the Buddha’s knowledge is certain and free from doubt and hesitation. 
The meanings of omniscience or universal knowledge, which underlie 
fearlessness, will be taken up along with consideration of the so-called 
body of knowledge of Buddhas. 

The eighteen unique qualities of Buddhas arc: freedom from error; 
freedom from clamor; freedom from forgetfulness; freedom from dis- 
traction or fragmentation of mind; freedom from the notion of manifold- 
ness; conscious equanimity; no loss of will; no loss of energy; no loss of 
memory; no loss of concentration; no loss of wisdom; no loss of 
liberation; no loss of knowledge and insight of liberation; always acting 
in accord with knowledge and wisdom; always speaking in accord with 
knowledge and wisdom; always thinking in accord with knowledge and 
wisdom; unimpeded knowledge of the past; and unimpeded knowledge 
of the present. 

Buddhas’ body of knowledge, in its broadest sense, may be said to 
contain all knowledge, and in the scripture innumerable spheres of 
knowledge are mentioned. Overall, however, the body of knowledge is 
often defined in terms of four kinds of knowledge, from which all other 
proceed. The first knowledge is called the mirrorlike knowledge, or 
great round mirror. Clear, nondistorting, nondiscursive awareness is 
likened to a mirror that reflects things objectively and impartially, 
without discrimination or attachment. This is also called the mind’s 
aspect of true thusness. Next is knowledge of equality, of the equal 
nature of all things, referring to the relativity and inherent emptiness of 
phenomena. Knowing the essential emptiness of things is also referred 
to as universal knowledge or general omniscience. The third Buddha- 
knowledge is called subtle observing or analytic knowledge; this is 
knowledge of particulars, knowledge of characteristics and differentia- 
tion. While knowledge of equality deals with the “emptiness” side of the 
relativity = emptiness equation, analytic knowledge deals with the “rela- 
tivity” side. Together they realize the mutual noninterference of equality 
and distinction, forming, with the underlying mirrorlike knowledge, the 
basis for the fourth Buddha-knowlcdgc, called the knowledge of practical 
accomplishment. This refers to acting in the world, in harmony with 
essential emptiness-equality and with concrete conditions. 

Omniscience, or all-knowledge, or universal knowledge, is said to be 
of three types. One is the aforementioned general aspect of omniscience, 



Technical Terminology and Symbolism 


1529 


which refers to knowledge of emptiness. Beyond this is knowledge of 
modes of the path, which is knowledge of types of people and various 
means whereby they may be liberated. The former knowledge is com- 
mon to saints, self-enlightened ones, and enlightening beings, while the 
latter is in the realm of enlightening beings. The consummate omnis- 
cience of Buddhas, containing the ten powers, is knowledge of 
all particulars of causality and the overall and specific means of enlight 
enment. 

Considering the matter of the scripture’s frequent references to the 
Buddha’s innumerable “spiritual” or “mystic” powers being revealed 
everywhere, from the point of view of the scripture, all things, all 
beings, mind, and space itself arc bodies of Buddha, so the miracle of 
awareness and existence — the ultimate causes of which are beyond the 
power of conception to grasp — are “miracles” of Buddha. They arc 
constantly edifying in the sense that, as the scripture says, all things are 
always teaching. The miraculous transformation performed by the Bud- 
dha for the enlightenment of sentient beings is, from this perspective, 
the shifting of the mental outlook to experiencing everything as a 
learning situation. This vision of life as a whole as the scene of enlight- 
enment is one of the major themes of The Flower Ornament Scripture, and 
is a basic meaning of the statement that there is ultimately only one 
vehicle of enlightenment. 

Mention of the doctrine of “only mind” may be called for to clarify 
statements in the scripture to the effect that all things are creations of 
mind. This does not mean creation in the sense of creating something 
out of nothing. This doctrine means that practically speaking the world 
only “exists” as such because of our awareness, and that what we take to 
be the world in itself is our experience and inference based thereon. The 
conceptual order which is taken to be characteristic of objective reality 
is, according to this doctrine, a projection of the mind, a description that 
filters and shapes experience in accord with mental habits developed 
throughout the history of the species, the civilization, and the individual. 
Techniques of visualization, meditation, concentration, and trance are 
used in part to detach the mind from fixation on a given conceptual and 
perceptual order through cultivation of other ways of perceiving and 
conceiving, and through experience of other spheres, which are equally 
real to the senses. By mastering attention and realizing the relativity of 
world and mind through actual experience as well as reasoning, one may 
then gain freedom while in the midst of the world, having, as scripture 
says, mastered mind rather than being mastered by it. 

In Huayan Buddhism, the school whose philosophy is based on The 
Flower Ornament Scripture, the cosmos, or realm of reality, is a central 
idea, one which may be used to clarify certain features of the scripture. 
The cosmos, as the term is used here, includes the entirety of conven- 
tional (mundane) and absolute (transcendental) reality. The term from 
which the notion of cosmos or reality realm derives (Sanskrit: dharmad- 



1530 


   1 


hatu) can be used to refer to phenomena, individually or collectively, to 
universes as defined by certain laws or states, to realms of existence and 
principles defined by the teachings of Buddhism, and also to the realm 
of nirvana. The Chinese philosophers of the Huayan school distinguished 
four general reality-realms in which everything, the cosmos, is included: 
the realm of phenomena, the realm of noumenon, the realm of noninter- 
ference or integration of noumenon and phenomena, and the realm of 
mutual noninterference among phenomena. 

The realm of phenomena refers to all things and events. The realm of 
noumenon refers to the essence of things in themselves, the principle of 
voidness or emptiness — the lack of inherent nature or intrinsic reality in 
conditional, dependent things. The realm of mutual noninterference of 
noumenon and phenomena means that since phenomena are products of 
causes and are interdependent and have no absolute individual existence, 
therefore they are all empty or void of intrinsic nature. Hence their 
conditional existence docs not interfere with their absolute emptiness, 
and vice versa. Their interdependent existence and emptiness of own 
being are two sides of the same coin. The realm of noninterference 
among phenomena is based on the same principle: whatever their appar- 
ent differences, phenomena are the same in the sense of being dependent 
and hence void of absolute identity. The noumenal nature, or emptiness, 
of one phenomenon, being the same as that of all phenomena, is said to 
at once pervade and contain all phenomena; and as this is true of one, so 
it is true of all. Furthermore, the interdependence of phenomena means 
that ultimately one depends on all and all depend on one, whether 
immediately or remotely; therefore, the existence of all is considered an 
intrinsic part of the existence of one, and vice versa. 

The realms of noninterference between noumenon and phenomena 
and noninterference among phenomena are represented symbolically in 
The Flower Ornament Scripture by such images as Buddha’s pores each 
containing innumerable lands, with each atom in those lands also con- 
taining innumerable lands, each land containing innumerable Buddhas, 
and so on, ad infinitum. This illustrates the infinite mutual interrelation 
of all things. The principle of all things reflecting or “containing” one 
another is also symbolized by the so-called “Net of Indra,” which is an 
imaginary net of jewels that reflect each other with the reflections of each 
jewel containing reflections of all the jewels, ad infinitum. 

A further illustration of the principle of interdependence and interre- 
lation is afforded by the formation of assemblies in the scripture. To give 
a simplified example, let us take a group of one hundred individuals: 
singling out one, we could say this individual is surrounded or accom- 
panied by ninety-nine people; adding the totality of the ninety-nine, the 
group, as one more (a typical Huayan accounting method based on the 
interdependence of individuals and sets), this means one individual is 
accompanied by one hundred. In the same way each individual may be 
selected as the focus and considered to be accompanied by one hundred. 



Technical Terminology and Symbolism 


1531 


Hence there are a hundred people each accompanied by a hundred 
people: viewed as discrete individuals, there are only one hundred, but 
seen in terms of their interrelation there are basically ten thousand, and 
this latter figure could be multiplied indefinitely to account for complex 
relations. All beings and phenomena, being relative, are looked upon in 
this way in Huayan philosophy: based on the same principle, a person or 
thing may be seen as multiple when considered in terms of relationships, 
being in a sense a different person or thing in terms of each different 
relationship. In reference to the enlightening being, who consciously 
adopts different guises and deals with people in different ways, this is 
represented as multiplication of the body of projection of myriad differ- 
ent bodies. 

Like many popular Buddhist scriptures, The Flower Ornament Scripture 
is rich in imagery and symbolism. While certain images may at times be 
taken literally, there are numerous specific symbolic connotations as- 
signed to particular items in the text of the scripture itself as well as in 
traditional exegesis. Some consideration of the metaphorical language of 
the scripture is therefore called for to gain access to the inner meanings. 

At various points throughout the text are elaborate descriptions of a 
multitude of adornments. In general, these symbolize virtues, teachings, 
and also qualities of the world as perceived by a pure mind. The term 
virtue is often used in the scripture in a very broad sense to include all 
beneficial and liberating acts as well as wholesome qualities, spiritual 
faculties, and powers of knowledge. 

Jewels and precious substances symbolize enlightening teachings; their 
variety represents the multitude of doctrines expounded by enlightening 
beings and Buddhas in adapting to different situations and audiences. 
Rain is also used as a metaphor for teaching; showering rains of all 
manner of jewels and ornaments and other beautiful things refers to the 
exposition of many principles and teachings. 

Flowers may be used to represent the mind or mental factors or states, 
particularly the development of wholesome qualities and the unfolding 
of knowledge. Flowers are also used to symbolize practices employed to 
further spiritual evolution, and fruits symbolize the results of those 
practices. 

Canopies or parasols represent protection from afflictions, inclusion 
in a sphere of activity or enlightenment, compassion, breadth of mind, 
and universality of knowledge. 

Seats, thrones, and residences represent spiritual states, stability, or 
spheres of awareness and action. 

Banners and pennants stand for virtues, outward manifestations of 
qualities or realizations, excellences of character; they also stand for 
symbolism and representation in general. 

Personal ornaments such as garlands and jewelry represent virtues, 
knowledge, skills, or cultivation of one’s faculties. 



1532 


   1 


Oceans and clouds represent clusters or groups. Oceans arc also used 
to symbolize immensity, depth, immeasureability. 

Light symbolizes knowledge or awareness; variegated light represents 
differentiating knowledge, different kinds of knowledge, or knowledge 
of different spheres. Lights, particularly jewel lights, also can represent 
the experience of a certain kind of meditation in which the attention is 
focused only on colors, not on things as usually conceived; the colors 
seen in this kind of concentration arc called jewel lights. While fire can 
be used to represent passion and afflictions, flames are also used to 
represent wisdom, the destruction of ignorance and folly; lamps and 
torches are associated with light and flames, representing awareness, 
knowledge, and wisdom. 

Buddha-lands, or buddha-fields, have several levels of meaning. They 
are spheres of enlightenment, or spheres of action of Buddhas; they may 
be thought of as actual lands with inhabitants, as communities or 
societies, or as spheres of awareness. Each realm of sense is a buddha- 
land, and so is every particle of matter. A human being can be looked 
upon as a buddha-land of sight, a buddha-land of hearing, a buddha- 
land of taste, a buddha-land of smell, a buddha-land of feeling, and a 
buddha-land of thought. As a unit of measurement, a buddha-land or 
buddha-field is represented as a universe or system of a billion worlds. 



   2 

Amplifications of Book 39 



   2 


There are a number of passages, some quite long, to be found in Prajna’s 
forty-scroll translation of the Gandavyuha , which are not in either of the ear- 
lier Chinese translations, nor in the Sanskrit original. It is probably fair to 
assume, therefore, that these are additions made by Prajna or his committee 
of assistants. Indeed, some of them appear to be of the nature of explanations 
of or amplifications on the text; some seem to go off a bit excessively on tan- 
gents. The following excerpts present a selection of those additions which 
seemed in my opinion to be worth translating. — Thomas Cleary 


Instructions of Muktaka 


The accumulation of illusions from action is called mind; intellect thinks 
and assesses, and the ideational consciousness discriminates. The five sense 
consciousnesses discern the differences in objects. Ignorant people are 
unable to realize this, so they fear old age, sickness, and death, and seek nir- 
vana. They do not know either birth and death or nirvana, and create 
arbitrary and false notions about objects. Also, the ignorant think that the 
future perishing of objects of sense from the faculties is nirvana. When bud- 
dhas and enlightening beings themselves realize enlightenment, they 
overturn the repository consciousness and realize the knowledge of basic 
awareness. All ordinary ignorant people misunderstand the Buddha’s expe- 
dient means and cling to the existence of Three Vehicles. They do not 
realize that the world is produced from mind and do not know that all ele- 
ments of buddhahood are the direct experience of one’s own mind. They see 
sense data without and cling to them as really existing. Just like oxen or 
goats, they are unable to wake up and know, so they have no way to escape 
the whirl of birth and death. 

Buddhas say that all things have no origin or extinction, no past, present, 
or future. Why? Because as one’s own mind manifests sense data, objects 
fundamentally have no existence; because all things, existent or not, have no 
origin and are like the horns of a rabbit. The realm of sages’ own enlighten- 
ment is like this. The ignorant arbitrarily create false ideas, taking the 
nonexistent as existing and the existent as not existing. They grasp the vari- 
ous manifestations of action of the repository consciousness and fall into the 



1536    2 

two views of origin and extinction. Not understanding their own minds, 
they create false notions. 

Instructions of Shilpabhijna 

Sudhana said, “O sage, how docs one practice so as to attain this liberation? 
Shilpabhijna replied, “It enlightening beings practice ten things and com- 
pletely fulfill them, then they can attain this enlightening liberation of 
higher knowledge of the arts. What are the ten? Sufficiency of knowledge, 
diligently seeking good associates, intense vigor, removing obstructing 
delusions, purity of correct practice, respecting correct teaching, observa- 
tion of the inherent emptiness of phenomena, destroying false views, 
practicing the right path, acquisition of true knowledge. If enlightening 
beings can fulfill these ten things, they can rapidly attain this liberation. 
Whv? By sufficiency of knowledge, enlightening beings diligently seek 
good associates; seeing them, they approach them, happily respect them, 
and think of them as buddhas. By associating with them, they are constantly 
being taught, so they are able to apply intense vigor to difficult practices. 
Having attained vigor, they can use good qualities to destroy what is not 
good. By destroying what is not good, they enable all good qualities to reach 
fulf illment. Once goodness is fulfilled, then they can get rid of all obstruct- 
ing delusions. By getting rid of obstructions, they cause body, speech, and 
mind to attain great purity, in accord with correct practice. By this purity, 
they arc able to respect the teachings of all buddhas, enlightening beings, 
and spiritual benefactors. Because of this respect for the teaching, they dili- 
gently seek to observe the emptiness of all phenomena. Having realized that 
all phenomena are empty, their minds are unobstructed wherever they turn. 
Deeply realizing interdependent origination, they get rid of the notion of 
causelessness, extinguish the mind of false views, and practice the right 
path. Having entered the right path, they attain true knowledge. By attain- 
ing true knowledge, they attain this liberation and witness the profound 
reality realm.” 

Sudhana then said, “What is this truth called?” 

Shilpabhijna replied, “These words are called truth.” 

Sudhana said, “What words are called truth?” 

Shilpabhijna replied, “Words that do not deceive are called true.” 

“What are words that do not deceive?” 

“They speak of the eternal constancy of the essence of truth, itbeing ever 
of one nature.” 

“What is the unchanging nature?” 

“It is understood through personal realization of the essence of things.” 

“What is the essence of things like? Are that which understands and that 
which is understood one or two?” 

“The reality that is personally realized by enlightening beings is neither 
one nor two. Bv this power it is possible to equally benefit self and others. 
Just as the earth can produce everything without discrimination, so it is with 



Amplifications of Book 39 


153 7 


the minds that benefit and are benefited. But the essence of things neither 
has form nor is formless. It is like space. It is hard to know, hard to under- 
stand. This truth is subtle, beyond verbalization. Why? Because it 
transcends the sphere of all verbal expression, it transcends all possible 
ranges of speech, it transcends the range of description, discrimination, and 
thought, it transcends the sphere ol all reflection and assessment, it tran- 
scends all realms known to ignorant sentient beings, it transcends all realms 
ofbedevilments connected with afflictions, it transcends all spheres of mind 
and consciousness. It has no ‘this’ or ‘that,’ no signs or signlessness; it is 
beyond all illusory realms. It abides in no abode, and is the sphere of tranquil 
sages. The realm of personal realization of those sages has no formal charac- 
teristics, no defilement or purity, no grasping or rejection, no pollution or 
confusion. Its clarity is supreme, its essence is eternal and unperishing. 
Whether or not buddhas appear in the world, the essence ol the reality 
realm is always one and the same. It is lor this truth that enlightening beings 
carry out countless difficult practices; having attained realization of this 
truth, they can benefit all sentient beings and enable sentient beings ulti- 
mately to abide in this truth. This is really true, this is unchanging, this is 
ultimate reality, this is the body of all knowledge, this is the inconceivable 
reality realm, this is the nondual reality realm.” 

Instructions of Suchandra 

Suchandra said, “II enlightening beings can practice ten things, they can 
fully attain this liberation. What ten? Never leaving spiritual benefactors; 
never giving up remembrance of vision of buddhas; never giving up listen- 
ing to true teaching; never giving up honoring and serving buddhas, 
enlightening beings, and spiritual benefactors; never abandoning learned 
and wise companions and teachers who are able to expound the Teaching; 
never giving up 1 istening to talk of all the practices ol the transcendent ways; 
never giving up hearing about all the elements of enlightenment; never giv- 
ing up the three doors of liberation; never giving up the lour immeasurables; 
never giving up the body of all knowledge. If enlightening beings do not 
give up on these ten things, they can attain this liberation of light of 
undefiled knowledge.” 

Sudhana asked, “How can this liberation be experienced in the present?” 

Suchandra said, “In the present one should make transcendent wisdom 
and the mind unite as far as possible; then one can enter this liberation what- 
ever one perceives and cognizes.” 

Sudhana asked, “Is it realized by hearing talk about transcendent wisdom?” 

Suchandra said, “No. Why not? Because transcendent wisdom is realized 
by seeing the true essence of things.” 

Sudhana asked, “Is it not a fact that hearing can produce knowledge, and 
then by thinking about the nature of knowledge one can get to see True 
Thusness and personally realize enlightenment?” 

Suchandra said, “No, it is not so. It is impossible to personally attain 



1538 


   2 


enlightenment by hearing and thinking. Let me give you a simile. Suppose 
someone is traveling from west to east through a desert in the summer heat, 
and he meets a man coming from the east and asks, ‘I am thirsty and hot — 
where is there water and shade? I want to quench my thirst and rest and cool 
off.’ The man knows, and tells him, ‘Go east. There will be two roads, one to 
the left, one to the right. Take the one to the right, and if you keep traveling 
on it, you will eventually reach a sweet spring and trees giving shade.’ Now, 
do you suppose that this person who is hot and thirsty can quench his thirst 
or cool off simply by hearing about the spring and trees and thinking about 
going there? Of course not. It is necessary to go by the road pointed out, to 
get to the oasis, bathe, and drink; only then will he be able to quench his 
thirst and cool off. So it is with enlightening beings: they cannot enter the 
doors of the Teaching only by the understanding that comes from hearing 
and thinking. In this simile, the desert is birth and death, the one coming 
from the west is sentient beings, the heat is delusions, and thirst is craving. 
The one from the east who knows the road is the buddhas and enlightening 
beings who abide in all knowledge and realize the equal real meaning of the 
true essence of things. Finding pure water and being free from heat and 
thirst stands for personally realizing real truth. 

“Let me give you another simile. Suppose the Buddha lived for an eon and 
in various ways eloquently told people on earth about heavenly ambrosia, its 
various qualities, its wonderful texture, its beautiful color and fragrance and 
wonderful flavors. Do you think the people would know what the celestial 
food tasted like when they heard about it and thought about it? Of course 
not. And in the same way, one cannot realize the essence of transcendent 
wisdom just by hearing and thinking about it.” 

Sudhana said, “How do enlightening beings skillfully explain so as to 
enable people to really attain experience?” 

Suchandra said, “The true essence of transcendent wisdom experienced 
by enlightening beings is the definitive, proper basis of their explanation. It 
is because of having attained this liberation that they can skillfully explain 
for people. 

“Furthermore, enlightening beings attain this liberation by fulfilling 
ten things: getting rid of all unwholesome qualities, not deviating from 
the precepts of Buddha, getting rid of all envy, serving all enlightened 
ones, diligently practicing all beneficial works, acquiring wisdom, acquir- 
ing skill in means, acquiring great determination, acquiring detachment, 
acquiring vigor. If enlightening beings fulfill these ten things, they will 
realize this liberation.” 


Instructions oj Shivarapra 


Sudhana said, “Noble One, the true power of this liberation is called the 
speaking of a vow of truth; what does this mean?” 

The brahmin said, “Speaking a vow of truth means suchncss as is. 



Amplifications of Book 39 


1539 


unchanging, nondual, ultimate truth, and the substance of the body of real- 
ity of the enlightened ones of past, present, and future.” 

Sudhana said, “How can all enlightening beings practice so as to attain 
this reality body?” 

He replied, “If enlightening beings can cultivate ten things to fulfillment, 
they will attain this reality body. What ten? The body of equality, the body 
of purity, the body of tranquillity, the body of space, the body of sublime 
knowledge, the body of infinity, the body of practice, the body of the 
essence of things, the body of detachment from rumination, the body of 
inconceivability. If enlightening beings have these ten bodies, they attain 
the pure reality body of the enlightened.” 

Sudhana said, “At what state do enlightening beings in this liberation 
attain these ten bodies?” 

The brahmin said, “Enlightening beings in the first stage who dwell in 
this liberation attain the body of equality, because they realize the essence of 
things, get rid of all deviation, and see the equality of phenomena. Enlight- 
ening beings in the second stage who dwell in this liberation attain the body 
of purity, because they get rid of the defilement of immorality and are 
always pure in respect to the essence of all the precepts. Enlightening beings 
in the third stage who dwell in this liberation attain the body of infinity, 
because they get rid of unwholesome elements such as craving, anger, and 
envy, and abide in higher concentrations. Enlightening beings in the fourth 
stage who dwell in this liberation attain the body of practice, because they 
always diligently practice to assemble all the elements of enlightenment. 
Enlightening beings in the fifth stage who dwell in this liberation attain the 
body of the essence of things, because they observe and become aware of all 
true principles and realize the essence of phenomena. Enlightening beings 
in the sixth stage who dwell in this liberation attain the body of freedom 
from rumination, because they observe the principle of interdependent orig- 
ination, which is difficult to understand, difficult to know, not in the sphere 
of rumination. Enlightening beings in the seventh stage who dwell in this 
liberation attain the body of inconceivability, because they assemble the 
skillful techniques of the buddhas’ teachings and their knowledge and activ- 
ity is fulfilled. Enlightening beings in the eighth stage who dwell in this 
liberation attain the body of tranquillity, because the afflictions are no 
longer active and they are detached from worldly descriptions. Enlighten- 
ing beings in the ninth stage who dwell in this liberation attain the body of 
space, because their physical forms are boundless, pervading everything. 
Enlightening beings in the tenth stage who dwell in this liberation attain 
the body of sublime knowledge, because the sublime realm of omniscience 
is completely assembled.” 

Sudhana asked, “How is the spiritual body of buddhas different from 
these ten kinds of spiritual bodies of enlightening beings?” 

He replied, “The essence of the spiritual body is not different; the only 
difference is in the power.” 

Sudhana went on, “What does that mean?” 



1540 


   2 


He replied, “It means the spiritual reality-bodies of buddhas and enlight- 
ening beings are equal, without difference. Why? Because the essence and 
characteristics of all phenomena are equal, being one and the same body. So 
it is that ordinary people and sages, delusion and enlightenment, causes and 
effects of defilement and purity, going and coming, advancing and retreat- 
ing, are all the same one form. Now, when I say there is a difference in 
power, I mean that the properties oi the body of buddhas are completely 
developed and have superior power, unlike the enlightening beings. Let me 
give you a simile to illustrate this. Suppose there is a jewel that has not yet 
been cut and polished and so does not sparkle; the ordinary people would 
not care for it. Once it is cut and polished so that it sparkles and shines, peo- 
ple value it. There is no difference in the substance of the jewel, but the 
appearance is different. Although enlightening beings are the same as bud- 
dhas in essence, which is called the reality-body or spiritual body in both 
cases, it cannot be said that they are the same as buddhas in terms of incon- 
ceivable pure qualities such as knowledge and spiritual powers. Why? 
Because the buddhas have purified all sublime qualities over countless eons 
to ultimate perfection so that they are infinite as space, filling the worlds in 
the ten directions, sublimely pure, free from the stain of delusion, with 
immense light that illumines every place and extraordinary power that aids 
sentient beings everywhere. Though enlightening beings have the spiritual 
reality-body, its qualities are not yet perfected, and there is residual defile- 
ment; so they are like the waxing moon, which is the same in name and 
substance, but changes in light and appearance as it waxes because there is a 
difference in fullness. So it is with enlightening beings and buddhas in 
respect to their spiritual reality-bodies; in the former it is not full, whereas in 
the latter it is full. The body of enlightening beings is like the moon from 
the first to the fourteenth of the lunar month, when its light cannot shine 
around, whereas the reality-body of buddhas is like the moon on the fif- 
teenth, when it is full, its light shining everywhere without boundary or 
obstruction. Yet the ten kinds of spiritual body of enlightening beings are 
the same in essence as the body of buddhas, without duality, though they 
cannot be said to be one because of the difference in their cultivated quali- 
ties. Therefore, if enlightening beings dwell in this liberation and fulfill the 
ten bodies, then they can realize the complete reality-body of buddhas in 
which all qualities are perfected. 

“Furthermore, enlightening beings attain an indestructible adamantine 
body in ten respects: they are invulnerable to the poison of all afflictions, 
craving, anger, and folly; they are invulnerable to pride, envy, false views, 
and delusions; they are invulnerable to the suffering and oppression of bad 
states; they are invulnerable to profit, loss, censure, praise, fame, slander, 
pain, and pleasure; they arc invulnerable to birth, old age, sickness, death, 
grief, and lament; they are invulnerable to false philosophies; they are invul- 
nerable to the demons of afflictions, the clusters, and death; they are 
invulnerable to celestial demons and their cohorts; they are invulnerable to 
all hearers and individual illuminates; they are invulnerable to all attractive 



Amplifications of Book 39 


1541 


objects in the world. If enlightening beings can embody these ten meanings, 
they will attain the indestructible adamantine body of buddhas. 

“Furthermore, there are ten kinds of correct path of skill by which one 
can know teaching that has no error in it. What are the ten? One is when the 
path of the vehicle of enlightening beings is taught to those who are to be 
harmonized with the Great Vehicle, rather than the path of the vehicle of 
hearers. Second is when the path of the vehicle of hearers is taught to those 
who arc to be harmonized with the vehicle of hearers, rather than the path 
of the vehicle of enlightening beings. Third is when the path of omnis- 
cience of buddhas is taught to those who are to be harmonized with the 
buddha-vehicle, rather than the vehicle of individual illuminates. Fourth is 
when the vehicle of individual illuminates is taught to those who are to be 
harmonized with the vehicle of individual illuminates, rather than the path 
of omniscience. Fifth is when people who are attached to self and phenom- 
ena arc taught selflessness and the emptiness of phenomena rather than the 
path of artificial self and phenomena, which deals with self, person, being, 
life, and personality. Sixth is when people who cling to being or nonbeing 
are taught the middle way beyond extremes, and are not taught doctrines of 
being and nonbeing that fall into extremes. Seventh is when people whose 
minds are scattered are taught calm cessation and observation, and arc not 
taught methods that will distract them. Eighth is when people who are 
infatuated with mundane things are taught the path of knowledge of 
Thusness, which is beyond the world, and are not taught the paths of the 
ignorant and infantile. Ninth is when people who like to be in birth and 
death are taught the path to nirvana beyond birth and death, and arc not 
taught to stay in the world teaching people. Tenth is when people who cling 
to the emptiness of things and do not practice the right way are taught the 
right way, on which there are no brambles, and are not taught false and dan- 
gerous paths fraught with brambles. If enlightening beings enter the true 
path in these ten ways and are able to know how to teach without error, what 
they say is true.” 



   3 

  on Book 39 by Li Tongxuan 




Translator’s Introduction 


According to Buddhist legend, the fullest extent of 
consciousness available to humankind was rediscovered by Gau- 
tama Buddha thousands of years ago and summarized in the 
monumental discourse known as The Flower Ornament Scripture 
(Avatamsaka Sutra). Finding this statement of complete enlight- 
enment beyond even the most advanced minds of his time, the 
Buddha spent the rest of his life teaching people how to prepare 
themselves for this comprehensive understanding. At every step 
of the way, there were those who succeeded in absorbing, 
utilizing, and finally superseding each stage of preparation, as 
well as those who took the part for the whole, assumed they 
had realized all there was to know, and fell by the wayside. 

After the disappearance of Gautama Buddha, those among 
his mendicant followers who had attained a certain stage of 
individual enlightenment gathered together to recite and sys- 
tematize what they had learned from their teacher. Since the 
Buddha’s teachings were adapted to the specific needs of indi- 
viduals and groups according to their stage of evolution, the 
result was a vast amount of material, a highly complex body of 
principles and practices. 

Not yet having reached the full consciousness of the 
Buddha, however, these mendicants were unaware of the teach- 
ings beyond their own range, and some of them assumed that 
they had recorded the full dispensation of their master, even 
though all of them refused to say they had attained all that the 
teacher had attained. Eventually the followers of the followers 


1545 



1546 


   3 


of these mendicants, imagining themselves to be the elite of a 
new religion holding the authentic teachings of the Buddha, not 
only rejected the more versatile and expansive teachings left 
among certain lay adepts and communities but even organized 
themselves into more than a dozen competing sects, each with 
its own proprietary interest in what it considered truth. 

According to The Scripture of the Great Ultimate Extinction, 
the fragmentation of the Buddha’s teaching, with different 
factions using parts of the teaching as claims to their own 
authority, was to be expected as a characteristic degeneration. 
The Scripture on Unlocking the Mysteries, revealing certain ad- 
vanced teachings, represents this as already happening to men- 
tally isolated Buddhist groups in the time of Gautama Buddha 
and explains its technical inefficiency. 

Legend has it that the comprehensive teaching of The 
Flower Ornament Scripture was under these conditions withdrawn 
for a time, until the advent of a major renewer, the great 
Nagarjuna, who studied all aspects of Buddhist learning and 
recovered the teaching of ' The Flower Ornament Scripture “from 
the ocean.” Consistent with his role in revitalizing the compre- 
hensive teaching, Nagarjuna is also regarded as ancestor of all 
the major branches of East Asian Buddhism, including the Zen, 
Pure Land, and Tantric schools. 

Turning from legend to history, it must be admitted that 
the terrestrial source of The Flower Ornament Scripture is un- 
known. This is a characteristic it has in common with the other 
great scriptures of the universalist Buddhist tradition, but the 
range of this scripture and the multitude of far-flung branches 
of the school it comprehends places it in a class by itself. It 
appears to be the product of an esoteric association like the later 
Sarmoun “Bees” who are said to traverse the world gathering 
the “honey” of knowledge from relict deposits. 

The Sarmoun is the inner branch of the Designers, recog- 
nized for the last five hundred years as the most comprehensive 
school of Sufism. Teachings projected by the Designers and 
their associates have been outwardly connected by observers, 



  


154 7 


and inwardly connected by practitioners, with every major 
religion in the world, a phenomenon easily understood in 
reference to the activities of the Bees. The idea of restoration of 
lost knowledge parallels the legend of the recovery of The 
Flower Ornament Scripture, and the connection with all religions 
also parallels the claim of the scripture that true teaching has 
been represented in all cultures and in all faiths. 

When Buddhism began to filter into China to revitalize 
that delapidated civilization in the early centuries of the com- 
mon era, The Flower Ornament Scripture was among the first 
sources of study materials in translation. At first only a limited 
number of ideas from the great body of the Teaching were 
introduced to broaden the mental horizons of the Chinese, but 
by the early fifth century a nearly complete translation was 
available. Some two centuries later a more comprehensive ver- 
sion was produced, not only adding teachings missing from the 
earlier work but also rendering the text in a far more skillful 
and readable translation. 

Unifying the scattered lore of complete Buddhism, The 
Flower Ornament Scripture presents a scheme of fifty-two stages 
of enlightenment in five or six ranks. The five ranks are known 
as the ten abodes, the ten practices, the ten dedications, the ten 
stages, and universal enlightenment. The designation of six 
ranks adds to this the final rank of sublime enlightenment. 

During the early absorption of Flower Ornament teachings 
in China, special attention was given to the ten stages, which 
are described in a book of the scripture that traditionally 
circulates as a single volume and was separately translated into 
Chinese at least five times. The book on the ten stages is 
without a doubt one of the key sections of the scripture, one of 
only two that still exist in the Sanskrit language from which so 
many Buddhist scriptures were translated. 

The other book still extant in Sanskrit is the thirty-ninth 
book of The Flower Ornament Scripture, the Gandavyuha, or 
Garland Scripture, known in the comprehensive Chinese edition 
as The Book On Entry into the Realm of Reality. This final book, 



1548 


   3 


of unparalleled beauty and grandeur, recapitulates the entire 
scheme of the fifty-two stages in the tale of a pilgrimage 
reflecting the total effort of the original recollectors of the 
comprehensive teaching of The Flower Ornament Scripture. It is 
this book that is the subject of the present volume, a commen- 
tary on the Gandavyuha composed by the great Li Tongxuan, a 
distinguished eighth-century Chinese Buddhist. 

There are two major Chinese commentaries on the com- 
plete translation of The Flower Ornament Scripture , the one by Li 
Tongxuan, a layman, and one by his contemporary Zhengguan, 
a monk. Zhengguan’s  , which also includes a 
sub  on the  , is largely done from the 
point of view of what is known as the School of Characteristics, 
and is typically encyclopedic and astonishingly detailed. In 
contrast, Li’s  , Huayan helun, is done from the 
point of view of what is known as the School of Essence and 
places tremendous emphasis on sudden enlightenment. 

When I translated the complete version of The Flower 
Ornament Scripture into English years ago, I used both Li’s and 
Zhengguan’s commentaries. No one who reads the latter could 
fail to be impressed by Zhengguan’s colossal scholarship; more 
difficult than the scripture itself, that   is a tour de 
force ranging over the enormous domain of Buddhist psychol- 
ogy and philosophy. A Western scholar once assured me that 
Zhengguan had wasted his time writing his   be- 
cause no one would ever read it; and while I deeply lament this 
attitude, it is not difficult to understand it as an affirmation that 
the current state of Buddhist scholarship in the West is insuffi- 
cient to make Zhengguan’s work comprehensible to the average 
reader of the present day. 

Li’s  , on the other hand, without the intensive 
detail that characterizes Zhengguan’s work, demonstrates the 
expansive embrace, vibrant aliveness, and sensitivity to sym- 
bolism typical of Chan Buddhism. Li emphasizes the point that 
The Flower Ornament Scripture is directed at ordinary people, 
and his   renders the scripture even more accessible 



  


1549 


to the nonspecialist. Nevertheless, produced as it was front a 
background of extensive learning in Buddhist teachings, it 
contains a great deal of material that makes sense only to 
someone similarly well versed in the whole range of Buddhist 
scriptures. For this reason I have chosen to use a Ming dynasty 
(14th— 17th centuries c.e.) distillation of Li’s original commen- 
tary, adapted after the fashion of the time to present the 
essential teachings in a manner accessible to the nonspecialist. 

In recapitulating the teachings of The Flower Ornament 
Scripture , the Gandauyuha, The Book on Entry into the Realm of 
Reality, uses the format of a journey for knowledge. Sudhana, 
the inspired young pilgrim of the story, visits fifty-three teach- 
ers to learn the conduct of the bodhisattva, the enlightening 
being dedicated to liberation of the hidden resources of human- 
ity. Quite out of keeping with the modern myth that the inner 
circle of living Buddhism was traditionally a male monkish 
elite, the story represents a small minority of the teachers as 
monks, and nearly half as females. 

The first ten teachers visited by Sudhana teach him the so- 
called ten abodes, which are explained in quite different terms 
in the fifteenth book of The Flower Ornament Scripture. The first 
abode, called the abode of inspiration or initial determination, 
is a preliminary stage in which the aspirant sets his or her mind 
on the comprehensive knowledge that characterizes fully awak- 
ened buddhas. In this abode practitioners serve buddhas, remain 
willingly in the world, guide worldly people to reject evil, 
instruct people in the Teaching and encourage them to practice 
it, learn the virtues of enlightenment, enter the company of the 
enlightened, teach tranquil concentration as an expedient, en- 
courage detachment from compulsive routines, and provide 
protection for those who are suffering. 

The second abode, called the abode of preparing the 
ground, requires certain attitudes towards others: altruism and 
compassion, desire to give happiness and security, pity and 
concern, the desire to protect, identification, and the willing- 
ness to learn from everyone. Practitioners in this abode encour- 



1550 


   3 


age and study formal learning, calmness, association with the 
wise, kind speech, timely speech, fearlessness, understanding, 
action in accord with the teaching, avoidance of folly and 
delusion, and stability. 

The third abode, called the abode of practice, involves 
contemplation of phenomena in certain specific ways: as imper- 
manent, as irritating, as empty of ultimate reality, as selfless, as 
having no creation, as senseless, as not corresponding to the 
names conventionally given to them, as having no locus, as 
being beyond conception, and as lacking stable solidity. Here 
practitioners observe the realms of sentient beings; the realms 
of phenomena and principles; the realms of the world; the ma- 
terial elements; and the realms of desire, form, and formlessness. 

The fourth abode, called the abode of noble birth, is 
characterized by permanent access to the presence of the en- 
lightened; deep and pure faith; careful examination of things; 
and knowledge of beings, lands, worlds, actions, consequences, 
birth and death, and nirvana. Practitioners in this abode en- 
deavor to learn, practice, develop, and fulfill the teachings of 
past, present, and future buddhas; and they realize that all 
buddhas are equal. 

The fifth abode, called the abode of full equipment with 
skill in means, calls for practitioners to cultivate virtues for the 
salvation and benefit of others, to free others from trouble, to 
free others from the miseries of compulsive routines, to inspire 
pure faith, to harmonize and pacify others, and to enable others 
to experience perfect peace. In this abode practitioners learn 
that beings are infinite, inconceivable, and identityless; create 
nothing; and possess nothing. 

In the sixth abode, called the abode of the correct state of 
mind, the practitioners’ minds are unwavering regardless of 
whether they hear praise or vilification of buddhas, buddhas’ 
teachings, or enlightening practices. Their minds are also un- 
wavering regardless of what they hear about sentient beings — 
that they are finite or infinite, defiled or undefiled, easy or hard 
to liberate. Practitioners are also undisturbed in mind regardless 



  


1551 


of what they hear about the origin or end of the universe or the 
existence or nonexistence of the universe. In this abode they 
learn in what respect all things are signless, are insubstantial, 
are impossible to cultivate, lack ultimate existence, lack true 
reality, are empty of absoluteness, have no identity, are like 
illusions, are like dreams, and cannot be apprehended concep- 
tually. 

In the seventh abode, the abode of nonregression, the 
practitioner is firm and does not backslide, regardless of what 
is said about the existence or nonexistence of buddhas, of truth, 
of enlightening beings, or of the practices of enlightening 
beings. Similarly, the practitioner is undaunted by whatever 
may be said about whether enlightening beings do or do not 
attain emancipation; whether or not there were, are, or will be 
buddhas in the past, present, or future; whether buddhas’ 
knowledge is finite or infinite; or whether past, present, and 
future are uniform or not. Here the practitioner learns in what 
respect one is many and many are one, how expression accords 
with meaning and meaning accords with expression, how non- 
existence is existence and existence is nonexistence, how form- 
lessness is form and form is formless, how nature is natureless 
and naturelessness is nature. 

The eighth abode, called the abode of youthful nature, or 
innocence, is characterized by flawless thought, word, and deed. 
The practitioner takes on new modes of life at will; knows 
people’s various desires, understandings, realms, and activities; 
knows how worlds come into being and pass away; and is able 
to travel freely by psychic projection. Topics of study in this 
abode include knowledge, activation, maintenance, observa- 
tion, and visitation of fields of enlightenment. 

In the ninth abode, the abode of the spiritual prince, 
practitioners know how people are born, how afflictions arise, 
how habits continue, and what techniques are to be employed 
to liberate people. They know innumerable teachings and un- 
derstand manners. They know the differentiations of the world, 
they know past and future events, and they know how to 



1552 


   3 


explain both conventional and ultimate truth. In this abode they 
also study the skills, manners, contemplations, power, fearless- 
ness, and repose of spiritual monarchs. 

In the tenth abode, the abode of coronation, the spiritual 
monarchs analyze, illumine, support, visit, and purify countless 
worlds; they observe and teach countless people, knowing their 
faculties, and cause countless people to strive for enlightenment 
and realize peace and harmony. The practitioners promote the 
knowledge that is proper to buddhas; knowledge of past, pres- 
ent, and future; knowledge of all worlds; knowledge of all 
beings; knowledge of all things; and knowledge of all buddhas. 

The next ten teachers instruct the pilgrim Sudhana in the 
ten practices, which are described in the twenty-first book of 
The Flower Ornament Scripture. The first one, called the practice 
of joy, or giving joy, is based on transcendent generosity. The 
practitioner is magnanimous in giving, without any concept of 
person, personality, human being, giver, or receiver. Exercising 
generosity in this way, the practitioner observes only the infin- 
ity of reality and the realm of beings and sees them as empty, 
signless, insubstantial, and indeterminate. In this way the prac- 
titioner develops pure generosity without taking pride in it. 

Second is what is known as beneficial practice, based on 
transcendent morality. The practitioner maintains pure disci- 
pline and self-control, free from attachment to material senses, 
without seeking power, status, wealth, or dominion. 13y know- 
ing all things are unreal, practitioners are able to master life, 
death, and nirvana; to liberate themselves and others; to attain 
tranquillity, security, purity, dispassion, and happiness; and to 
foster these attainments in others. Practitioners aspire to follow 
the enlightened; to detach from mundane activities; to fulfill 
the qualities of buddhahood; to remain supremely equaninrous 
and be impartial towards all; to understand objective reality 
clearly; to eliminate error; to cut through conceptualization; to 
abandon attachment; to achieve emancipation; and to abide 
mentally in supreme wisdom. 

The third, the practice of nonopposition, is based on 



  


1553 


transcendent tolerance. Practitioners develop humility and for- 
bearance, refraining from harming others. Not seeking personal 
prominence or material gain, practitioners resolve to expound 
the Teaching to others so that they may get rid of all evil and 
put an end to greed, hatred, folly, pride, hypocrisy, possessive- 
ness, jealousy, obsequiousness, and dishonesty. They transcend 
suffering by reflecting on the ultimate unreality of the body, 
detaching from the idea of self and all that pertains to it. 

The fourth, the practice of indomitability, is based on 
transcendent energy. Practitioners become free from mental 
poisons and direct their energy towards ending psychological 
afflictions; uprooting confusion; eliminating the compulsion of 
habit; and learning all about people, phenomena, time, and the 
powers and qualities of the enlightened. 

The fifth, the practice of nonconfusion, is based on tran- 
scendent meditation. Practitioners develop perfect mindfulness, 
so that their minds become undistracted, imperturbable, pure, 
open, and free from confusion. With this mindfulness they are 
able to hear and remember enlightened teachings and put them 
into practice without confusion. They are also able to change 
from one state of being to another without mental disturbance 
and to enter into all sorts of meditation states, realizing that 
they are all of the same essence. Practitioners attain true knowl- 
edge of phenomena and develop an increasingly vast sense of 
compassion. 

The sixth, called the practice of good manifestation, is 
based on transcendent wisdom. Here practitioners are pure and 
nonacquisitive in thought, word, and deed, realizing that 
thoughts, words, and deeds have no absolute existence. Free 
from falsehood, they are accordingly freed from bondage; they 
abide in the absolute essence of reality yet appear in life expe- 
diently, having no retribution for their actions. Practitioners 
realize the transcendental truth of emptiness, the inconceivabil- 
ity of reality; yet they never give up the will to enlighten others 
and always expand their sense of compassion. 

The seventh, the practice of nonattachment, is based on 



1554 


   3 


transcendent skill in means. Practitioners neither form attach- 
ments to the sacred nor feel aversion towards the mundane, 
holding the Teaching without proprietary sentiments and teach- 
ing people without emotional involvement. By virtue of their 
great commitment and will power, practitioners remain secure 
while teaching others, not becoming disturbed or discouraged, 
having attained nonattachment and independence. 

The eighth, the practice of the difficult-to-attain, is based 
on transcendent vows. Here practitioners perfect virtues that 
are difficult to attain and never abandon or weary of the vow of 
universal salvation. They understand that people do not really 
exist, yet they do not abandon them; they do not remain in the 
mundane world yet do not remain in transcendental nirvana 
either, always traveling back and forth to deliver others from 
the mundane to the transcendental. Practitioners observe all 
things to be ungraspable yet not nonexistent; they see things as 
they are, without neglecting their work of demonstrating the 
practices of enlightening activities wherever they are. 

The ninth, the practice of good teaching, is based on 
transcendent power. Here practitioners attain inexhaustible in- 
tellectual powers and boundless versatility in teaching, their 
compassion extending to all beings. They adapt to the faculties, 
natures, and inclinations of the people they address, and re- 
spond inexhaustibly to whatever questions or difficulties people 
bring them. Practitioners of good teaching are able to do this 
by discovery of the boundless resources of the potential of 
enlightenment, by attainment of the light of all truths, and by 
fulfillment with universal knowledge. They arc void of world- 
liness yet enter into all worlds, acting as refuges, lights, and 
guides for others, revealing the powers of the enlightened. 

The tenth, the practice of truth, is based on transcendent 
knowledge. Here the practitioners develop knowledge of what 
is so and what is not so; knowledge of consequences of past, 
present, and future actions; knowledge of faculties, realms, and 
understandings; knowledge of where all paths lead; knowledge 
of defilement or purity and proper or improper timing of all 



  


1555 


meditations, liberations, and concentrations; knowledge of past 
abodes in all worlds; knowledge of clairvoyance; and knowledge 
of the end of all taints. Practitioners preserve the right teachings 
of the buddhas of all times for the benefit of all people and 
reach the source of the reality of the teachings of buddhas. 
Through the influence of the practitioners those who associate 
with them attain understanding, joy, and purity. 

From the next ten teachers Sudhana learns the ten dedica- 
tions, extensively described in the massive twenty-fifth book of 
The Flower Ornament Scripture. The first is called dedication to 
saving all beings without clinging to any image of beings. 
Practitioners of this dedication cultivate transcendent generos- 
ity, discipline, patience, energy, meditation, and wisdom; and 
they dwell in great compassion, kindness, joy, and equanimity. 
They dedicate these virtues to the benefit of all people to enable 
everyone to be purified, to reach the ultimate realization of 
enlightenment, and to be forever freed from the suffering and 
affliction of miserable states. 

The second is called indestructible dedication. Practitioners 
of this dedication attain indestructible faith in buddhas and 
bodhisattvas, in the qualities and teachings of buddhas, in pure 
ways of life, in the path of dedication to enlightenment, in 
teachers of ways of enlightenment, in spiritual powers of bud- 
dhas, and in the practice of expedient means of enlightenment. 
Practitioners amass virtues, develop them, concentrate on them, 
contemplate and analyze them, find joy in them, and live by 
them; they set their minds on dedication in accord with the 
essential nature of things, dedication entering into uncreated 
truth yet perfecting created expedients, dedication of techniques 
discarding attachments to concepts of phenomena, and dedica- 
tion of expedient application of practices without clinging to 
forms. 

Third is dedication equal to all buddhas. Practitioners of 
this dedication do not conceive either like or dislike for any 
perceived objects; their minds are free, pure, joyful, flexible, 
and without sorrow or trouble. They vow to increase the bliss 



1556 


   3 


of the enlightened, the bliss of the unconceivable abode of 
buddhas, the bliss of the matchless concentration of buddhas, 
the bliss of unlimited compassion, the bliss of liberation, the 
bliss of immeasurable power, and the bliss of tranquillity de- 
tached from cognition. Practitioners dedicate their virtues to 
enabling others to fulfill their vows, perfect transcendent prac- 
tices, stabilize an indestructible determination for enlighten- 
ment, give up conceit, and attain the clear, sharp senses of the 
enlightened. 

Fourth is dedication reaching all places. Practitioners of 
this dedication intend the power of their virtues to reach all 
places, all things, all worlds, all beings, all lands, all space, all 
time, and all speech; they pray that their virtues may include all 
truths, all enlightening practices, all enlightened spiritual pow- 
ers, all enlightening methods of meditation, all educational 
activities, and all ways of adaptive response to others. Practi- 
tioners are able to develop people to maturity; beautify and 
purify lands; avoid spoiling works; understand all things; com- 
prehend ultimate reality apart from desire; achieve pure faith; 
and have clear, sharp faculties. They are able to appear respon- 
sively in all worlds, expound truth in all places, travel psychi- 
cally in response to others’ minds, attain comprehensive recol- 
lective and explanatory powers, and attain instantaneous 
universal perception reaching all places. 

Fifth is dedication of infinite stores of virtue. The infinite 
stores, or treasuries, of virtue dedicated by the practitioners are 
attained by repentance and removal of obstructions caused by 
past actions, by paying respect to all the enlightened, by re- 
questing the enlightened to teach, by listening to the teachings 
and putting them into practice, and by rejoicing at the virtues 
of all buddhas and all people in all times. These practitioners 
are aware that all things are like phantoms and illusions, yet 
they cultivate the pure deeds characteristic of the enlightened; 
they enter into inconceivable freedom yet employ skill in expe- 
dient means to perform the work of the enlightened and illu- 
mine the world. They dedicate all their virtues to all fields of 



  


155 7 


enlightenment, to all those working for enlightenment, to all 
the enlightened, to enlightenment itself, to all universal vows, 
to all essential ways of emancipation, to purifying all realms of 
being, to seeing the enlightened appear in all worlds, to seeing 
the life of the enlightened as infinite, to seeing the enlightened 
teaching throughout the cosmos, and to assuring the develop- 
ment of all people. 

Sixth is dedication that stabilizes all roots of goodness, 
causing them to endure. Practitioners exercise all manner of 
generosity, including the giving of right teachings and the 
giving of protection. As they exercise this generosity, the 
practitioners develop mental control by which they practice 
dedication, controlling the body and controlling sensation, 
conception, action, and consciousness. When they give material 
things to people, they pray that people may attain correspond- 
ing qualities: for example, when they give clothing, they pray 
that people may develop a sense of shame and conscience; when 
they give flowers, they pray that people may become pleasing 
to all they meet; when they give perfumes, they pray that 
people may become generous; when they give bedding, they 
pray that people may become wise; when they give shelter, they 
pray that people may become peaceful; when they give lamps, 
they pray that people may become illuminated; when they give 
medicines, they pray that people may become mentally as well 
as physically healthy. 

Seventh is dedication according to all sentient beings. Prac- 
titioners of this dedication cultivate virtues by the power of 
pure determination for enlightenment and give people what 
they need without any psychological artifice, without expecta- 
tion, without desire for reputation, without regret, without 
irritation; they extend compassion and mercy to all unremit- 
tingly, not letting conditions stop their generosity and never 
growing weary of it. Through this generosity they develop an 
unattached mind, an unfettered mind, a liberated mind, a 
strong mind, a profound mind, a concentrated mind, a nonsub- 
jective mind, a controlled mind, an undistracted mind, an 



1558 


   3 


understanding mind, a dedicated mind, a penetrating mind. In 
dedicating their virtues, they pray that people may lack nothing 
material or moral, experience peace and happiness, get rid of 
contusion and delusion, attain pure impartial minds, and attain 
all knowledge without difficulty. 

Eighth is dedication characteristic of true Thusness. Prac- 
titioners of this dedication attain clear and perfect recollection 
and get beyond confusion and disturbance. They vow to attain 
freedom of thought, word, and deed so as to carry out enlight- 
ening practices; they vow to develop infinite generosity, to 
cultivate all enlightening practices, to master all the teachings, 
to arrive at the realm of universal knowledge, to remember the 
buddhas of all times, to live in the world unwearied to edify 
others, and to activate countless liberative techniques of thought 
and wisdom. Practitioners dedicate these virtues without cling- 
ing to the world or to people, not relying on anything, free 
from discriminatory views, in accord with all impartial truths. 

Ninth is dedication without bondage or attachment. Prac- 
titioners of this dedication honor and respect emancipation 
from compulsive routines, embodiment of all virtues, repen- 
tance of past acts, moral support of virtues, and expressions of 
respect for the enlightened. They dedicate their virtues with an 
unbound, unattached, liberated mind, to accomplish universally 
good thought, word, and deed without forming arbitrary no- 
tions of worlds or worldly things, of enlightenment or enlight- 
ened beings, of enlightening practices or ways of emancipation, 
of buddhas or their teachings, of training or not training people, 
of virtue or dedication, of self or others, of gifts or recipients, 
or of truth or knowledge. They do not become proud or 
conceited, yet they are not self-demeaning either; the virtues 
they cultivate are for the benefit of all conscious creatures, 
dedicated to the most honorable human state, the state of 
buddhahood. 

Tenth is infinite dedication equal to the cosmos. For prac- 
titioners of this dedication, the giving of teaching is paramount, 
establishing the will for enlightenment in others. They are 



  


1559 


impartial, tireless in practicing good works, pure of heart, 
independent in knowledge. They vow to develop the ability to 
perfect all perspectives of universal freedom; the ability to 
absorb, retain, and expound true teachings; and to cultivate 
enlightening practice for the benefit of one and all. They also 
vow to fulfill the practice of unalloyed morality, nonreliance, 
nonacquisitiveness, nonattachment, noncontention, stabiliza- 
tion of good will, incomparable compassion, immutable joy, 
and undisturbed equanimity. 

The next ten teachers represent to Sudhana the ten stages, 
which are expounded in the twenty-sixth book of The Flower 
Ornament Scripture. The first stage, the stage of joy, is character- 
ized by calmness, happiness, ebullience, exaltation, delight, 
vigor, geniality, and freedom from anger. The practitioners of 
this stage become extremely joyful thinking of the enlightened 
ones and their teachings, of those working for enlightenment 
and their practices, of the ways of transcendence, and of the 
ability to help people. They become free from all fear by 
transcending the very idea of self, so they cannot be coerced by 
fear of ill repute, fear of death, fear of misery, or intimidation 
by crowds. Practitioners in this stage also make a preparatory 
study of the indications of all the stages, becoming versed in 
the problems and solutions of the stages, the attainments and 
cultivation of the stages, and the step-by-step progression 
through the stages. No longer interested in mundane satisfac- 
tions, practitioners attain a special power that fosters in them 
the elements that purify the stages: faith, compassion, kindness, 
relinquishment, indefatigability, knowledge of the teachings, 
knowledge of the world and humanity, modesty and con- 
science, stability, and association with the enlightened. 

Second is the stage of purity, which is sought by way of 
ten dispositions of mind: honesty, gentleness, capability, docil- 
ity, tranquillity, goodness, purity, nonattachment, broad- 
mindedness, and magnanimity. In this stage practitioners nat- 
urally avoid killing, stealing, sexual misconduct, false speech, 



1560    3 

coarse speech, useless speech, covetousness, malevolence, and 
erroneous views. 

Third is the stage of refulgence. Practitioners enter this 
stage by consciously focusing their minds on purity, stability, 
freedom from illusion, dispassion, nonregression, steadfast- 
ness, ardor, tirelessness, high-mindedness, and magnanimity. 
In this stage they also examine the impermanence, painfulness, 
impurity, unreliability, destructibility, instability, and momen- 
tariness of all that is conditioned, thus causing their minds to 
become yet more liberated from conditioned things and di- 
rected towards enlightened knowledge. Practitioners cultivate 
nine levels of meditation, up to the stage of neither perception 
nor nonperception, and experience many kinds of miracles and 
extradimensional powers, such as clairvoyance, clairaudience, 
knowledge of the past, and ability to go in and out of extraor- 
dinary states without falling under the sway of those states. 

Fourth is the stage of blazing radiance. Practitioners attain 
this stage by entering into the radiance of the Teaching through 
ten ways of contemplation: contemplation of the realms of 
beings, of the realms of the world, of the realms of phenomena 
and principles, of the realm of space, of the realm of conscious- 
ness, of the realm of desire, of the realm of form, of the realm 
of the formless, of the realm of high-minded devotion, and of 
the realm of inclinations of the magnanimous mind. Practition- 
ers at this stage examine inner and outer phenomena with 
precise awareness, getting rid of worldly desire and dejection; 
they strive for the development, enhancement, and preservation 
of good states and for the lessening, elimination, and prevention 
of bad states. They also develop the bases of spiritual powers, 
the elements of the path to liberation, and the various branches 
of enlightenment. 

Fifth is the stage difficult to conquer. Practitioners enter 
this stage by impartial attention to purity of the teachings of 
past, present, and future buddhas; to purity of conduct, to 
purity of mind; to purity of removal of opinion, doubt, uncer- 
tainty, and perplexity; to purity of knowledge of what to apply 



  


1561 


and what to relinquish; to purity of the final discernment and 
realization of all the elements of enlightenment; and to purity 
of perfecting all people. They attain unwavering attention and 
become familiar with both conventional and ultimate truths. 
As they meditate on all truths, practitioners also develop skills 
in practical arts and sciences, according to the needs of the 
people of the time. 

Sixth is the stage of presence. Practitioners enter this stage 
by observing phenomena in terms of their equality in having 
no ultimate definition, in having no fixed origin, in being apart 
from any concept or notion of things, in being primordially 
pure, in neither coming nor going, in being existent in some 
sense and nonexistent in another, and in being like dreams or 
reflected images. They observe the formation and disintegration 
of worlds, they realize that the origins of worldly ways are all 
rooted in attachment to self. This leads them to a thorough 
examination of the process of conditioning, followed by liber- 
ating absorption in emptiness, signlessness, and wishlessness. 
Practitioners in this stage furthermore develop unbreakable 
intent and become immune to delusive influences. 

Seventh is the stage of going far, in which practitioners are 
proficient in concentration on emptiness, wishlessness, and 
signlessness; enter into selflessness and transcend ideas of per- 
sonality; yet still accumulate virtue and knowledge and do not 
give up practicing infinite kindness, compassion, joy, and equa- 
nimity. They detach from the world yet work to beautify the 
world; whereas practitioners arrive at extinction in the sixth 
stage, in the seventh stage they plunge into extinction and 
emerge from it in each mental instant, without being overcome 
by extinction. They live in the world by willpower for the sake 
of others, without being stained by the ills of the world; they 
become calm and serene, yet they can be passionate as an 
expedient without, however, becoming inflamed by passion. 

Eighth is the stage of immovability. In this stage practi- 
tioners fully realize that all things are nonconceptual, accessible 
to nonconceptual knowledge. They become wholly detached 



1562 


   3 


from mind, intellect, consciousness, thought, and ideation and 
thus become free from all striving in thought, word, and deed; 
no actions based on views, passions, or intentions become 
manifest in them. Nevertheless, even though they have attained 
peace and liberation, practitioners in this stage who are sup- 
ported by their past vows of complete enlightenment do not 
become complacent but are further inspired to seek infinite 
knowledge. By means of the knowledge they develop, they are 
able to distinguish many paths in the world, show all aspects of 
virtue, control their own resolution, know the past and future, 
repel deluding influences, and carry out enlightening activities 
in endless contexts without regression. 

Ninth is the stage of good mind. Practitioners in this stage 
gain accurate knowledge of good, bad, neutral, mundane, and 
transmundane actions. They also know how people get entan- 
gled in afflictions, acts, senses, resolutions, dispositions, incli- 
nations, propensities, and habits; and they know what is bene- 
ficial or not. Practitioners also know all about the 
compartmentalization of mind, the complexity of mind, how 
the mind becomes defiled, how the mind becomes bound and 
liberated, and how it creates illusions. Learning to become 
expert teachers, practitioners in this stage develop analytic 
knowledge of principles, meanings, expressions, and elocution; 
and they attain mental command of the teachings through 
concentration spells, learning to teach in accord with the dis- 
positions, faculties, and inclinations of the people with whom 
they are working. 

Tenth is the stage of cloud of teaching, emblematic of the 
ability of practitioners to teach like clouds showering rain. In 
this stage — which is also called the stage of anointment or 
coronation, symbolizing anointment or coronation with the 
crown of all knowledge — practitioners attain incalculable num- 
bers of special concentrations and gain access to the higher 
knowledges characteristic of the enlightened. They attain incon- 
ceivable liberation; infinite powers of recollection; and ability to 



  1563 

receive, absorb, and hold the revelations of the mysteries of 
complete enlightenment. 

The next ten teachers after this represent the eleventh stage, 
the practice of Universal Good. Universally Good, the name of 
the supernal bodhisattva Samantabhadra, who represents the 
active manifestation of the totality of all enlightening practice, 
is the fifty-third and final benefactor visited by the pilgrim 
Sudhana in the tale of the Gandavyuha. These teachers of the 
eleventh stage transmit ten major aspects of this totality: pro- 
ducing knowledge from compassion, consistently remembering 
all truths through mastery of knowledge and compassion, 
teaching worldly principles everywhere, penetrating the mys- 
teries of writing and higher knowledge of arts, helping people 
by both conventional and mystical arts and sciences, pure 
liberation by being in the world without clinging thoughts, 
illumination by pure knowledge working in the world, finding 
infinite forms in formlessness, speaking so as to reveal truth, 
and living in the world with complete knowledge and compas- 
sion. 

The fifty-first teacher is Maitreya, the Loving One, who is 
thought of as the Buddha of the Future. The Heaven of Satisfac- 
tion, where the higher personality of Maitreya awaits incarna- 
tion on earth, is extensively described in the twenty-third and 
twenty-fourth books of The Flower Ornament Scripture, and the 
encounter between the pilgrim Sudhana and an earthly person- 
ality of Maitreya is now described in similar grandeur and 
detail. Maitreya opens the door to a building of cosmic propor- 
tions, the inner dimensions of which Sudhana finds even 
greater, containing infinite numbers of buildings of equal size. 
In these buildings Sudhana sees the entire panorama of Mai- 
treya’s career, feeling the passage of eons in a short period of 
time, learning the way to enlightenment in one lifetime. 

Maitreya finally sends Sudhana back to Manjushri, who 
first sent him on his journey for knowledge and who now 
becomes his fifty-second benefactor. Manjushri in turn, reach- 
ing out to Sudhana beyond time and space, illumines him with 



1564 


   3 


the light of infinite knowledge and leads him into endless 
mental command, presence of mind, concentration, and higher 
knowledge, plunging him into the sphere of practice of Univer- 
sal Good. 

The vision of Samantabhadra, the Universally Good bodh- 
isattva, finally ushers the pilgrim Sudhana into the ultimate 
range of the enlightenment experience. Samantabhadra is intro- 
duced as a prototype of the bodhisattva effort in the third book 
of The Flower Ornament Scripture, in terms similar to the Sufis’ 
global Assembly of Saints and the Taoists’ Celestial Govern- 
ment: “Universal Good always fills the universe with various 
bodies flowing everywhere, with concentration, psychic power, 
skill and strength, teaching widely without hindrance in a 
universal voice.” Then the final chapter of the final book of the 
scripture describes the cosmic vision of Universal Good and the 
merging of the pilgrim with the total being of Universal Good 
and the final realization of enlightenment. 




Entry into the Realm of Reality 

The Guide 


The inherent baselessness of physical and mental objects 
is called reality. The interpenetration of one and many, the 
disappearance of the boundaries of the real and artificial, of 
affirmation and negation, is called the realm. 

A1 so, the realm that is purely concomitant with knowledge 
and not with emotional perceptions is called the realm of 
reality. 

Furthermore, actually to realize that the seeds of unenlight- 
ened consciousness are purely functions of knowledge and are 
not subsumed by delusion is the sphere of independent knowl- 
edge and is called the realm of reality. 

What is more, since the substance of knowledge has no 
abode and is all-pervasive, one sees the absolute and the mun- 
dane to be totally inconceivable. In the infinite realm where all 
beings and objects reflect one another, buddha-lands are multi- 
plied and remultiplied, sages and ordinary people are the same 
whole, and the forms of objects interpenetrate. This is called 
the realm of reality. 

And when one subtle sound pervades the universe, a single 
hair measures infinity, views of great and small disappear, 
others and self are the same body, conditioned consciousness 
and feelings are gone, and knowledge pervades without ob- 
struction, this is called entry into the realm of reality. 


1565 


1566 


   3 


This is the eternal goal of all buddhas of all times, without 
beginning or end. The progressive practices of the preceding 
stages all have this as their substance. At this point practice is 
complete; allowing knowledge to act, it returns to its original 
state — fundamentally there is no change. 

As to the setting of this scripture, it takes place in the 
human world to illustrate that the garden of the human world 
is the very garden of the reality realm, that the nature of living 
beings is the nature of the reality realm, and that the world of 
living beings is the world of true awakening. 

Manjushri, the spirit of wisdom, wanted to induce the 
pilgrim Sudhana to trust in the fundamental unshakable knowl- 
edge that is inherently pure and has no origin or extinction, no 
cultivation or witness, to induce him to become a bodhisattva, 
an enlightening being, of the stage of faith. So Manjushri 
explained enlightened teachings for Sudhana, to inspire the 
thought of enlightenment in him. 

Since the thought of enlightenment is not learned or culti- 
vated, the thought of enlightenment is always clearly self- 
evident as long as we carry out enlightening practices to quell 
habit energy. 

It is as when clouds disperse in the sky; the sky is itself 
clear, so there is no further search for clear sky. 

Just carry out the myriad practices of compassion and 
wisdom as means of stabilizing enlightenment. If any practice 
is not understood or not carried out, or if there is any grasping 
and rejecting, then there is an obstacle, and so the thought of 
enlightenment is not in its complete state, since enlightening 
action is itself the thought of enlightenment. 

So once Sudhana had awakened the thought of enlighten- 
ment, he asked Manjushri how to learn to act as an enlightening 
being and practice the path of enlightening beings — he asked 
no more about the thought of enlightenment. 

Because the methods of progress expounded in the previ- 
ous assemblies of the Avatamsaka Sutra had not yet been realized 
by an ordinary human being, in the Gandavyuha Manjushri 



  1567 

wants to make Sudhana a signpost for later generations of 
seekers. 

Also, the names of the teachers and their abodes — people 
holy and ordinary, spirits, royalty, mendicants, lay people, 
non-Buddhists, humans, celestials, males and females — repre- 
sent certain principles. 

Furthermore, the South, the direction of Sudhana’s pil- 
grimage, is used to stand for truth, clarity, and openness. When 
you arrive at open, clear, true knowledge without subjectivity, 
then everywhere is the South. 

Therefore Manjushri sent Sudhana south to call on spiritual 
friends and benefactors, each of whom sends him onwards that 
he may progress and not dawdle over past learning. This is why 
the friends always praise the virtues of those Sudhana has yet to 
meet. 

In the realm of principle, Manjushri stands for knowledge 
of the fundamental. Samantabhadra stands for knowledge of 
differentiation, and Maitreya stands for the uncreate realization 
within Manjushri and Samantabhadra. 

These three principles are all in the fifty spiritual friends — 
representing the five ranks of enlightenment — that Sudhana 
meets on his pilgrimage, so there are fifty-three teachers. 

Since the fifty teachings of the spiritual friends each has 
cause and effect — as in other books of the Avatamsaka Sutra, 
where there arc ten bodhisattvas and ten buddhas to represent 
cause and effect — this makes one hundred. Add to this the basic 
ten ways of transcendence and this makes one hundred and ten, 
the number of cities Sudhana is said to have passed through. 

The Fifty-three Teachers 
1. Meghashri 

First Sudhana climbed the Mountain of Marvelous Beaks, 
saw the monk Meghashri (“Glorious Clouds”), and realized the 
abode of inspiration. 

Clouds have four meanings. They are everywhere, repre- 



1568 


   3 


senting concentration. They bear moisture, representing virtue. 
They shade and cover, representing compassion. They shower 
rain, representing knowledge. Hence the name Glorious Clouds. 

The significance of monkhood is the cessation of opinion- 
ated argument. The word used means “stopping contention.” 
When one is without thoughts, still and quiet as a mountain, 
then formless subtle principles become evident. 

Sudhana climbed the mountain to its furthest reach and 
looked all over for Meghashri. This symbolizes use of the power 
of calm observation to gain access to the abode of the enlight- 
ened. 

Sudhana saw Meghashri on a separate peak. This symbol- 
izes going through expedient meditation methods to get into 
the original state where there is neither concentration nor 
distraction. 

Meghashri was walking slowly, symbolizing being undis- 
turbed. Walking around represents not lingering in concentra- 
tion trance. 

Meghashri saw all living beings as the body of enlighten- 
ment and saw the mundane world as like light, like a reflection, 
neither real nor false, inherently undefiled. He maintained the 
integrity of ordinary vision, so he saw living beings. He main- 
tained the integrity of objective vision, so for him all objects 
were insubstantial. He maintained the integrity of the vision of 
knowledge, so he could magically produce objects. He saw the 
body of buddhas to be free of both being and nonbeing. 

Therefore Meghashri told Sudhana that he always saw 
infinite buddhas of the ten directions and knew the teaching of 
universal vision through the light of knowledge attained by 
recollection of the realm of buddhas. 

2. Sagaramegha 

Next Sudhana went to the country of Sagaramukha 
(“Ocean Door”), saw the monk Sagaramegha (“Ocean 
Cloud”), and realized the abode of preparing the ground. 



  


1569 


Spontaneous discipline is like the ocean. Not retaining the 
corpse of birth and death is the ocean door. Because he was 
able to make the ocean of birth and death itself into the ocean 
of great knowledge and always benefit people with this princi- 
ple, the monk was called Ocean Cloud. 

Having attained the light of highest knowledge, using it to 
observe current subjective and objective worlds to develop all 
knowledge, he knew that the ocean of ignorance and pain 
caused by the twelvefold process of conditioning is wholly the 
vast ocean of essence of the buddhas of all times, and that there 
is no place to attain buddhahood outside the ocean of birth and 
death. Therefore Ocean Cloud said he had been living in that 
country for twelve years. 

Because this ocean of essence is not finite and is full of 
knowledge and virtue, Ocean Cloud said the ocean was very 
deep and very wide and adorned with many treasures. 

In ordinary people, the seven conditions of ignorance, 
restlessness, self-consciousness, name and form, sense recep- 
tors, contact, and reception are currently active, so they cling 
greedily and obstinately, thus forming the three conditions of 
craving, grasping, and becoming. From these three conditions 
develop the conditions of birth, aging, sickness, and death. 

Being tossed about on the waves of pain in an endless 
circle, temporary students of individual liberation reject this in 
disgust and do not conceive great compassion. Therefore Sagar- 
amegha directly used basic intuitive insight to illumine all at 
once the intrinsic baselessness of the substance and forms of 
conditioned production, all at once transforming it into an 
ocean of great knowledge. 

This ocean produced a huge lotus, symbolizing the action 
of knowledge without taint. Because enlightened action is 
always in accord with knowledge, the flower covered the whole 
ocean. 

When titans stand in the ocean, the water only comes up 
to their waists; because wise action does not sink into the ocean 
of birth and death, the lotus stem was held by titans. 



1570 


   3 


As knowledge gives natural discipline to wash away mental 
defilement, water spirits showered fragrant water. 

As objectless compassion responds without contrivance, 
the spirits bowed in reverence. 

As knowledge is invincible, the embodiment of the buddha 
sitting on the lotus blossom was immensely tall. The function 
of knowledge is represented by the buddha extending his right 
hand. The reflection and combination of knowledge and ac- 
tion is represented by the buddha’s laying his hand on Sagara- 
megha’s head. 

Knowledge of the fundamental is represented as the univer- 
sal eye, knowledge of differentiation is represented as a scrip- 
ture. Teachings are set up in consideration of people’s faculties 
and states, and so, as people are infinite, the teachings are 
infinite. 

So Sagaramegha said there was a buddha on the flower 
whose height reached to the summit of existence and that the 
buddha had reached out with his right hand, laid his hand on 
Sagaramegha’s head and expounded the universal eye scripture, 
which is so vast that an ocean of ink and a brush made of 
mountains could not write out even a little of one statement of 
one doctrine of one book of the scripture. Sagaramegha said he 
had been keeping the scripture for twelve hundred years, allud- 
ing to the use of knowledge of expedients to overturn the twelve 
hundred afflictions and be liberated from them all. 

3. SuPRATISIITIIITA 

The Sudhana went to a village on the seashore of Lanka, 
where he saw the monk Supratishthita (“Well Established”) and 
realized the abode of practice. 

Having contemplated the twelve links of conditioning, 
Sudhana reexamined current habit energies of discrimination 
active in his senses and found that they had all become seeds of 
knowledge, so he no longer lingered over them. 

The mountain of Lanka is in the south seas, so high and 



  


1571 


steep that it is nearly impossible to climb. Now that the ocean 
of birth and death had turned into the ocean of knowledge, 
Sudhana had found the way of ascent and rested peacefully in 
patience, not deluded by the bedevilments of birth and death. 
Therefore Sudhana saw the monk Supratishthita walking in the 
sky; because he dwelt neither in the world nor beyond the 
world, he “traveled in the sky.” 

Because the voice of the teaching had universal influence 
and the light of knowledge destroyed illusion, therefore the rain 
spirits produced thunder and lightning as offerings to the 
monk. 

Because of his practical knowledge and compassion, his 
humility and self-discipline, bird maidens surrounded the monk 
respectfully. 

Because of his mastery of use of the ten transcendent ways 
to benefit beings, the monk was honored by ten kings. 

Because he had entered the door of freedom through great 
knowledge, the monk was unhindered by barriers of defilement 
and purity; all false states of existence melted away on contact, 
to become like the sky. 

Therefore the monk said he had found the door of unob- 
structed liberation, swiftly serving buddhas everywhere, going 
throughout the ten directions in an instant of thought, going 
through walls, penetrating the earth, and walking on water, as 
if they were all space. 

4. Megha 

Then Sudhana went to the Dravidian city of Vajrapura, saw 
the grammarian Megha, and realized the abode of noble birth. 

The significance of Dravidia is the melting away of mis- 
taken understandings by the teaching of sages. Megha means 
“Cloud,” representing one who contains life-giving moisture 
and showers the rain of the teaching. 

Sudhana saw Megha in the middle of the city, surrounded 
by thousands of people, expounding ways into truth through 
arrays of revolving letters. 



1572 


   3 


The preceding teachers were all mendicants: Megha is a 
layman, to represent the fact that when transcendence of the 
world is achieved, transcendent knowledge is not divorced from 
the world. He was in the world yet unaffected by it, so he was 
“in the middle of the city.” His knowledge body was free, 
interchanging with society, so he was “surrounded by thou- 
sands of people.” 

Revolving means turning completely. Since the fact that an 
individual word or sound has no inherent identity underlies 
infinite words and sounds, infinite words and infinite sounds 
are one word and one sound. Therefore one and many revolve 
around and embellish each other. All mundane phenomena are 
transmundane phenomena, and all transmundane phenomena 
are mundane phenomena. 

When it is said that phenomena exist, each one is inherently 
empty; when it is said that phenomena do not exist, that does 
not destroy appearances. Therefore the absolute and the mun- 
dane, existence and nonexistence, completely change into each 
other and embellish each other. Since the totality, individuality, 
sameness, difference, integration, and disintegration of all phe- 
nomena simultaneously revolve around each other in an inter- 
related array, this is called the method of arrays of revolving 
letters. 

Megha is personally a layman, while the spirit of enlight- 
enment is an absolute principle. Mundane truth should obey 
absolute truth, so when Megha heard that Sudhana had awak- 
ened the thought of enlightenment, he immediately got down 
from his seat and bowed. 

Because he wanted to inspire Sudhana to further progress, 
Megha told him that he only knew this teaching method of 
concentration spells of subtle sound. 

5. Muktaka 

Next Sudhana went to Vanavasin (“Forest Dweller”), saw 
the distinguished man Muktaka (“The Liberated One”), and 
realized the abode of full equipment with skill in means. 



  


1573 


Muktaka was in the midst of the mundane, the same as 
Megha. The wise use places where there are many beings living 
and dying for meditation communities, and meditation com- 
munities are called forests, so Megha had indicated a commu- 
nity in the South called Forest Dweller. 

Indicative of the fact that the twelve links of conditioning — 
ignorance, restlessness, self-consciousness, name and form, 
sense receptors, contact, reception, craving, grasping, becom- 
ing, birth, aging and death — are the substance of meditation, 
Sudhana traveled for twelve years to get to Vanavasin. 

Before, with Sagaramegha, he had observed the twelve 
links of conditioned life and attained transmundane awareness; 
here he neither destroys conditioned life nor clings to condi- 
tioned life. Traveling means not dwelling. 

When Sudhana saw Muktaka he threw himself bodily on 
the ground, because the essence of the body-mind cluster is 
itself meditation; he also joined his palms, symbolic of the 
nonduality of the absolute and mundane. 

Because the subject of trance is immensely deep, all-per- 
vasive, and completely fulfilling, Muktaka entered absorption 
into a concentration formula for the whirlpool of boundless 
buddha-fields, whereat there appeared in the ten directions the 
enlightenment sites of buddhas as numerous as atoms in ten 
buddha-fields. 

The whirlpool has the meaning of depth, the number ten 
has the meaning of fulfillment. In absorption, the buddhas 
resulting from his own knowledge and his own causal practices 
appeared in profound stillness, so Muktaka said that when he 
entered absorption in trance he saw ten buddhas in the ten 
directions, with their ten chief assistants. 

Because buddha is the accord of the inner mind with 
reality, therefore one thought in harmony is a moment of 
buddhahood, while a continuum of thoughts in harmony is a 
continuum of buddhas. 

There is no country outside mind, no buddha outside 
mind, so the Liberated One Muktaka said that if he wanted to 



1574 


   3 


see buddhas such as the Buddha of Infinite Light in the World 
of Bliss, he could see them as soon as he thought of them. 

Because the whole realm of the infinite compassionate acts 
of all knowledge is a meditation community, inherently un- 
impeded, Muktaka said he had only delved into the ins and outs 
of this way to liberation through unimpeded manifestation. 

6. Saradhvaja 

Then Sudhana went to the tip of the continent, saw the 
monk Saradhvaja, and realized the abode of the correct state of 
mind. 

Because Saradhvaja had reached the ultimate boundary of 
transmundane knowledge, he “lived on the tip of the conti- 
nent.” Because he had only attained the great compassion by 
which worldlings transcend the world and had not attained the 
great compassion by which to enter the mundane and share its 
confinements, he was a “monk.” Because his oceanic knowl- 
edge could smash through delusion, he was called Ocean Ban- 
ner.* 

Sudhana saw Saradhvaja by the side of a place for walking 
meditation. A place for walking represents function, concentra- 
tion in quiescence. This represents having tranquillity based on 
function. That Saradhvaja was sitting by the side of the prom- 
enade represents not dwelling in quiescent function, being 
spontaneous and free. He was detached from his breathing, 
representing tranquillity and function in accord with inner 
reality, since essence is inherently omnipresent and is not going 
in or out. 

So Sudhana saw Saradhvaja in a trance next to a promenade 
detached from his breathing. 

Grandees, householders, and Brahmins are worldly people 
who practice virtue, while feet are means of travel; so Sudhana 
saw grandees, householders, and Brahmins issuing from Sar- 
adhvaja’s feet and traveling throughout the ten directions. 


Chinese translates the name as if it were Sayaradhvaja. 



  


1575 


Warriors are a governing class, Brahmins are a priestly 
class. Knees are joints that bend and extend freely. Because of 
Saradhvaja’s freedom of pure knowledge, warriors and priests 
issued from his knees. 

The midsection is the place of worldly desires, and wizards 
are people without desire. By knowledge Saradhvaja magically 
produced actions similar to those of sentient beings yet was 
without desire himself, so wizards as numerous as sentient 
beings issued from his waist. 

Water spirits symbolize the rain of the Teaching enlivening 
beings, and the sides of the body are covered, so a multitude of 
water spirits issue from Saradhvaja’s sides. 

The heart has the meaning of bravery, the auspicious 
symbol on a buddha’s heart has the meaning of endless purity 
of conduct. Titans represent not sinking in the sense of not 
sinking into the ocean of birth and death because of diligence in 
all practices. Therefore a multitude of titans issued from the 
auspicious symbol on Saradhvaja’s heart. 

Because the practices of all vehicles are not left out in the 
development of sentient beings yet the two vehicles of individ- 
ual liberation turn their backs on the great function of the 
compassion and knowledge of buddhas, multitudes of followers 
of the two vehicles of individual liberation issued from Sara- 
dhvaja’s back. 

The shoulders have the sense of bearing burdens, while 
fearsome supernatural beings have the sense of protection. 
Because they bear the great work and protect sentient beings, 
therefore a multitude of supernatural beings issued from Sa- 
radhvaja’s shoulders. 

Celestial musicians are the spirit of music, and the abdo- 
men represents the containing of myriad truths. Since they 
always sing praises of enlightening truths, celestial musicians 
issued from Saradhvaja’s abdomen. 

An emperor signifies the turning of the wheel of the 
Teaching, so a multitude of emperors issued from Saradhvaja’s 
face. 



1576    3 

The sun breaks through the darkness, so suns issued from 
Saradhvaja’s eyes. 

In the midst of birth and death, practical wisdom is fore- 
most, so enlightening beings issued from Saradhvaja’s head. 

Because their knowledge is most elevated, buddhas issued 
from the crown of Saradhvaja’s head. 

This all illustrates the use of knowledge of emptiness to 
produce various bodies, creating multitudes of emanations fill- 
ing the ten directions, developing, educating, and adorning 
sentient beings while in essence being like space, completely 
free from cogitation. Therefore Saradhvaja produced the ap- 
pearances of these multitudes of beings in the midst of trance. 

Sudhana also saw Saradhvaja producing countless light 
beams from his pores — his whole body was the unimpeded 
light of truth of the body of reality. 

Sudhana stood there for a day and a night, two days and 
nights, seven days and nights, a fortnight, a month, finally six 
months and six days, until Saradhvaja emerged from trance. 
One day and one night represents the fulfillment of generosity. 
Seven days and seven nights represent the seven branches of 
ethics. The full fortnight represents the fulfillment of forbear- 
ance (a fortnight is half a month, and forbearance is a half in 
the sense of only benefiting oneself and not actively benefiting 
others). One month symbolizes the fulfillment of diligence. Six 
months represent the sixth abode, the correct state of mind. 
The six days represent the fulfillment of the sixth transcendent 
way, that of wisdom. 

Because he had only attained the pure love of unaffected 
action and had not yet attained the great compassion and skill 
in means to cooperate with sentient beings, Saradhvaja said he 
had only attained this method of absorption in transcendent 
wisdom. 

7. Asha 

Next Sudhana went to Samudravetali, saw Asha, and real- 
ized the abode of nonregression. 



  


1577 


Samudravetali (“Keeper of the Ocean Door”) is the tide. 
This represents reality adapting to evolve sentient beings in a 
timely manner. 

Asha was in a park called Samantavyuha, which is trans- 
lated as “Ubiquitous Adornment.” This represents countless 
practices taking place in life and death constituting a ubiquitous 
array of adornments. 

Being greatly compassionate yet unaffected, Asha was a 
lay devotee. Being gentle and of good will, she appeared as a 
woman, though she was not conscious of being a woman. 

Sudhana saw the park and its buildings, ponds, and other 
features as being adorned with jewels and saw Asha’s features 
to be ineffably beautiful, because they were an environment 
and a person produced by respect for the enlightened and 
service to life, the countless practices of knowledge and com- 
passion. 

Because of the combining of compassion and knowledge, 
Asha said that the buddhas of the ten directions all came to 
explain truths to her. She also said that the eighty-four quadril- 
lion beings living in the park carrying out the same practices as 
she were all irreversible in progess towards supreme perfect 
enlightenment, because she used the eighty-four thousand af- 
flictions to appear to be like them in order to meet and guide 
them, so that they had arrived at the original unity of the 
essence of life and death and enlightened knowledge. 

As she would enter into life and death to educate sentient 
beings — while realizing that life, death, sentient beings, and the 
teaching activity are all nirvanic processes that neither come 
into nor go out of existence, and are ultimately peaceful — she 
said she had attained this state of sorrowless well-being. 

8. Bhishmottaranirghosha 

Then Sudhana went to the land of Nalayur on the coast, 
saw the seer Bhishmottaranirghosha, and realized the abode of 
youthful nature, or innocence. 



1578    3 

The seer lived on the seacoast because he had used transcen- 
dent vows to initiate works of wisdom to complement his 
compassion, merging them into one, and only thus had attained 
effortless great function, benefiting multitudes without even 
thinking about it, like the ocean tide thundering and washing 
effortlessly. 

The land of Nalayur is called Not Lazy, in the sense of the 
homeland of the seer being the use of effortless knowledge to 
help beings tirelessly. 

Bhishmottaranirghosha is called He Who Utters A Fear- 
some Sound, in the sense that when he spoke he crushed 
followers of aberrant doctrines. Because he used knowledge to 
adapt to different religions without having different views, he 
is represented as a seer. 

Because he had both knowledge and compassion, the vir- 
tues that protect beings, the seer was seen in a grove variously 
adorned. The seer himself was sitting on an antelope hide 
spread on some grasses, symbolizing a state of few desires. 

Because the seer had myriad practices in him, he is repre- 
sented as having ten thousand followers, wearing deerskin. 

Because the realms of the “dusts” — sense experiences — all 
return to the “ground” of knowledge, Sudhana cast his body 
on the ground. 

Because effortless knowledge is unshakable, the seer said 
he had attained a liberation called “unsurpassed banner,” em- 
blematic of invincibility. 

Because the seer’s union of knowledge and environment 
was comprehensive, when he took Sudhana’s hand the pilgrim 
saw himself going to buddhas in the ten directions as numerous 
as atoms in ten buddha-fields. 

The gesture of taking the hand represents mystic empow- 
erment: because the eighth stage is the beginning of effortless 
knowledge, people at this stage may linger in quietude and be 
unable to let knowledge and compassion work spontaneously. 
Then it is necessary for sages to add support and promote 



  


1579 


inspiration. Thus when the seer took his hand, Sudhana was 
helped and supported by the sage in his entry into reality. 

Once one has entered reality, one is always thus of one’s 
own power, just as one does not carry a boat about after 
crossing a river in it. Therefore when the seer let go of his 
hand, Sudhana returned to where he had been before. 

9. Jayoshmayatana 

Then Sudhana went to Ishana, saw Jayoshmayatana, and 
realized the abode of the spiritual prince. 

Ishana is called Long and Straight, symbolizing the use of 
inclusive teaching to extend the straight path, making one’s 
abode in having no false pretences. 

Jayoshmayatana the Brahmin is called Overcoming Heat 
because he used knowledge to adapt to falsehood, his power 
able to overcome the poisonous heat of emotional afflictions; 
entering into spiritual function, he appeared to be like a Hindu 
ascetic, roasting his body with fires all around under the 
burning sun, yet in reality he was leading aberrant cultists back 
to right knowledge. 

There was a razor mountain there, symbolizing the razor 
of truth cutting through confusion. Below was a bonfire, 
representing the light of adamantine knowledge. Because he 
understood inherent liberation and could use his energy freely, 
he had no fear and could show and remove the emotional 
afflictions of beings in the long night of ignorance; so the 
Brahmin climbed the razor mountain and threw his body into 
the bonfire. 

Because it is ordinarily unthinkable to contravene the ob- 
jective order, when Jayoshmayatana urged Sudhana to climb the 
razor mountain and jump into the fire, Sudhana hesitated. 

Because this inconceivable realm of energy use must be 
entered into exponentially, celestial spirits appeared in the sky 
and sang praises of Jayoshmayatana’s virtues, urging Sudhana 
not to doubt. 



1580 


   3 


When his knowledge meshed with the total event, Sudhana 
entered in experientially; so he climbed the razor mountain and 
leaped. Before he was even halfway down he attained well- 
established mental focus, and the moment he hit the fire he also 
attained mental focus on the bliss of tranquillity. 

Because he used this one practice to show endless different 
practices according to people’s different inclinations, Jayosh- 
mayatana said he had attained liberation into an inexhaustible 
sphere. 

10. Maitrayani 

Then Sudhana went to the city of Simhavijurmbhita, saw 
the girl Maitrayani, and realized the abode of coronation. 

As she was spontaneously compassionate yet unaffected by 
the habits of attraction that result in bondage to existence, 
Maitrayani is represented as a girl. As her compassion was born 
of knowledge and she was independent and fearless, her father 
was a king called Lion Banner. 

In this abode of coronation, knowledge and compassion 
completely include the knowledge and compassion of the five 
ranks, with no different road, so Maitrayani is portrayed as 
having a retinue of five hundred girls. 

As she was able to abide in the abode of buddhas, contain- 
ing the causes and effects of buddhahood through the five ranks, 
she lived in a palace of radiant jewels. As she used the practice 
of great compassion based on all knowledge to expound the 
five-part body of reality, the pure teaching covering sentient 
beings, she sat on a seat set on sandalwood legs, draped with 
nets of gold strings and arrayed with celestial cloth. 

Since all beings entered this chamber of compassion in this 
palace of knowledge and the enlightening beings of the five 
ranks all sojourned there, Sudhana saw countless people going 
in the royal palace. 

The crystal base of the palace stands for the clear purity of 
the body of reality. The lapis lazuli pillars stand for maintenance 



  


1581 


of pure conduct. The diamond walls stand for protection by 
knowledge. The golden fences stand for outward strictness in 
discipline. The bright windows stand for illumination of the 
ordinary world by the light of the Teaching. 

Because her heart was undefiled, Maitrayani was born with 
golden skin; because she covered living beings with knowledge, 
she was born with jet-black eyes and hair. 

So Sudhana saw the objects and person in the palace thus 
magnificently adorned. 

And since each principle contains all principles, and they 
interpenetrate simultaneously, so knowledge and objects inter- 
penetrate on infinite levels; therefore when the girl had Sudhana 
look at the palace, he saw the features of the realms of all the 
buddhas contained in each wall, each pillar, and each mirror 
image. 

The girl said this was the medium of wisdom in the total 
array, which she had learned from buddhas as numerous as 
grains of sand in thirty-six Ganges rivers, entering into a 
different aspect of it with each buddha. 

The medium of the total array refers to one rank including 
all ranks. The ten abodes, ten practices, and ten dedications are 
three decades; the ten beliefs, or ten stages of faith, are faith in 
these three teachings. The ten stages and the eleventh stage are 
also just developments of these three teachings, involving no 
new principles. So these three teachings produce the six ranks; 
this is the reason for the number thirty-six. 

The six ranks are included in this abode, and each rank has 
inexhaustible practical undertakings; though the characteristics 
of the practices are different, the principles are not different — 
this is the significance of entering into different aspects of the 
Teaching with each of the buddhas, who are as numerous as 
grains of sand in thirty-six Ganges rivers. 

Summary oj the First Ten Teachers 

1 . Meghashri elucidated the way of meditation to bring 
out the buddha-knowledge in one’s own mind and see the 
realms of the buddhas everywhere. 



1582 


   3 


2. Sagaramegha elucidated the way to contemplate the 
twelve conditioning links in the ocean of birth and death as the 
fundamentally pure ocean of buddha-lands. 

3. Supratishthita elucidated the way to emerge unimpeded 
into the ordinary world with the freedom of the knowledge of 
reality. 

4. Megha elucidated the way to live in the ordinary world 
and cultivate worldly letters and penetrate all they imply. 

5. Muktaka elucidated the way of spontaneous meditation 
on the body containing the countless realms of buddha-fields. 

6. Saradhvaja elucidated the way to the unimpeded spir- 
itual power of tranquil function freed from bondage. 

7. Asha elucidated the way to live in the world to develop 
and extend great compassion. 

8. Jayoshmayatana elucidated the way of asceticism to con- 
tact aberrant cultists. 

9. Bhishmottaranirghosha elucidated the way to appear 
similar to misguided people by means of effortless knowledge. 

10. Maitrayani elucidated the way of simultaneous com- 
pleteness of knowledge and compassion, including all ranks 
when knowledge is fulfilled and compassion complete. 

The next ten teachers represent the ten practices for self- 
help and helping others. It is not that the ten abodes do not 
include self-help and helping others, but the polish of the 
teachings of the ten practices is necessary lest one be incapable 
of autonomy in the different realms of the world. 

11. SUDARSHANA 

Next Sudhana went to Trinayana, saw the mendicant Su- 
darshana, and realized the practice ofjoy. 

Trinayana means “Three Eyes.” The eye of knowledge 
observes faculties, the objective eye knows principles, and the 
eye of wisdom distinguishes right from wrong. These three are 
originally one, which is given three names according to func- 


tion. 



  


1583 


If one lacks these three eyes, one is also deluded already 
and so cannot help others. Therefore the name of the land is 
Three Eyes. 

Sudhana sees a mendicant for the first of the practices 
because it is possible to enter the world and integrate illumina- 
tion beneficially tor others, inducing them to end contention, 
only when one’s own mind is unattached to the world. 

The practices involved in adaptation to the world are many, 
as many as trees in a forest. Their purpose is to enter birth and 
death to liberate beings from birth and death — and also to 
induce beings to make compassionate commitments to go back 
into birth and death to liberate yet others, going on and on in 
this way, like one lamp lighting a hundred thousand lamps so 
that all darkness is illumined and the light never ends. This is 
the meaning of going and returning. Thus the story says 
Sudhana saw the mendicant walking around in a forest, em- 
blematic of this process. 

The mendicant’s appearance as a young man signifies 
ability to carry out practical actions. His handsome features 
stand for correctness of action. His hair curled regularly to the 
right, symbolizing his action in accord with the Way. He had a 
topknot of flesh on top of his head, symbolizing loftiness of 
knowledge and fullness of virtue. His skin was golden, sym- 
bolizing clarity of heart and purity of intellect. His forehead 
was broad, flat, and square, symbolizing breadth of knowledge 
and vision. His lips were red and clean, symbolizing skillful 
explanation of the principle of emptiness. He had an auspicious 
sign on his chest, symbolizing clarity and coolness of wise 
action. His fingers were webbed, symbolic of using the Teach- 
ing to scoop sentient beings up out of the ocean of suffering. 

Because his practice of saving beings was universal, he was 
surrounded by celestial spirits. Because he could adapt the 
Teaching to people’s faculties, his method being without fixed 
method and his teaching being without fixed dogma, spirits of 
direction guided him whichever way he turned. Because his 



1584    3 

conduct was undefiled, footstep-following spirits held lotuses 
for him to walk on. 

As he used meditation to manifest the production of 
knowledge and wisdom, so the earth spirits revealed jewel mines 
to him. Because he was elevated yet humble, the polar moun- 
tain spirits bowed to him. He spoke elegantly, causing others 
to admire him; breeze signifies verbal teaching, and flowery 
fragrance signifies appreciation, so the wind spirits gave off a 
flowery fragrant breeze. 

Because he was at the beginning of the ten practices, he is 
represented as young. He included the three teachings of the 
ten abodes, ten practices, and ten dedications all in one practice 
without leaving the eightfold correct path, and this lifetime was 
a lifetime without before or after, beginning or end; so Sudar- 
shana said he was young and had only recently left home, but 
he had in this lifetime cultivated pure conduct in the company 
of as many buddhas as sand grains in thirty-eight Ganges rivers. 

Because the moment delusion disappears an instant and all 
time interpenetrate, there being no far or near in knowledge, 
each atom containing oceans of lands, Sudarshana said he had 
cultivated pure conduct with some buddhas for a day and a 
night, with others up to untold eons. 

12 . Indriyeshvara 

Then Sudhana went to Sumukha, saw the boy Indriyesh- 
vara by a river, and realized beneficial practice. 

The land symbolizes the fragrance of morality scenting 
everywhere, the river symbolizes the undefiled discipline to 
enter the world autonomously, eventually to enter the ocean of 
knowledge, just as rivers flow to the sea. 

Because play is buddha-work, Sudhana saw the boy playing 
in the sand. 

For him the substance of discipline was in using practical 
and artistic genius to enter the world and yet go beyond the 
world, just as for Sagaramegha the substance of discipline was 



  1585 

in identifying the ocean of birth and death with the ocean of 
knowledge. 

For the boatman, a later teacher, the substance of discipline 
was in carrying people across, not staying on this shore or on 
the further shore. For the night goddess of joyful eyes, another 
teacher, the substance of discipline was great compassion.* 

According to the rank, progress is not the same; but when 
knowledge penetrates, every rank is included. Therefore the 
boy said he knew the teaching of higher knowledge of all 
practical arts and knew about writing, printing, analysis, med- 
icine, industry, agriculture, commerce, and alchemy. 

13. Prabhuta 

Then Sudhana went to Samudrapratishthana, saw the lay- 
woman Prabhuta, and realized the practice of nonopposition. 

The city where Prabhuta lived was called Ocean Founda- 
tion because her tolerance was like the ocean admitting a 
hundred rivers. Prabhuta was called Perfected because she per- 
fected all practices through patience and tolerance. 

Because of her patience, Prabhuta is depicted as physically 
beautiful, clothed in pure white, her hair hanging down. Be- 
cause of her fulfillment of myriad practices, she is depicted as 
being surrounded by ten thousand maidens. 

By means of the distribution of the cosmic network of 
knowledge of the real universe, the small contains infinity; and 
by the great heart of willpower of knowledge of the real 
universe, Prabhuta could satisfy the hunger of all living beings 
with a tiny morsel of food, yet without diminishing the food. 

Because a single morsel of food is as extensive as the 
universe — food unlimited to inside or outside, center or ex- 
tremes — Prabhuta said she had attained a way of liberation that 
was an infinite treasury of blessings and could feed an unlimited 
number of beings with a small vessel of food and drink. 

Countless beings entered Prabhuta’s home by its four 


See nos. 22 and 33. 



1586 


   3 


doors, because they were received by the four infinite minds — 
infinite love, infinite compassion, infinite joy, and infinite equa- 
nimity. 

14. VlDVAN 

Then Sudhana went to Mahasambhava, saw the house- 
holder Vidvan, and realized the practice of indomitability. 

Because his diligence produced great benefit, Vidvan’s city 
was called Great Production; and because he observed faculties 
and examined phenomena, Vidvan was called the Knower. He 
is represented as a householder because he stayed in society to 
improve customs and morals. 

As he used the practices of the four integrative methods 
and seven branches of enlightenment to live on the road of life 
and death unwearied, Vidvan was seen at a crossroads in the 
city, sitting on a pedestal made of seven precious substances. 

Using diligence to equip himself with blessings and virtues 
and to eliminate suffering and poverty, Vidvan said he had 
attained a way of liberation that enabled him to produce treas- 
uries of blessings at will. 

Since both material and metaphysical generosity are pro- 
duced by knowledge of emptiness and baselessness, therefore 
when countless beings came from various lands seeking from 
him what they desired, Vidvan looked up to the sky, and all 
they wanted descended from the sky; and he taught them truths 
according to their faculties. 

In the first abode, one begins to understand the wisdom of 
buddha, and one is born in the home of the enlightened. In the 
fourth abode one quells worldly delusions, pure buddha-knowl- 
edge appears, and one is born in the home of the enlightened. 
In the eighth abode one is born in the house of the effortless 
knowledge of the enlightened. In the tenth abode, knowledge 
and compassion help everyone, one ascends to the rank of 
coronation, and one is born in the house of the enlightened. 

Now m the fourth practice, by using the approach of 



  


158 7 


contemplating the emptiness of phenomena, this understanding 
produces liberation and quells remaining worldly habits; 
knowledge of the reality body appears, and one is born in the 
home of the enlightened. Thus Vidvan said that his companions 
had already been reborn in the family of buddhas. 

1 5. Ratnachuda 

Then Sudhana went to Simhapota, saw the eminent Rat- 
nachuda, and realized the practice of nonconfusion. 

The city was called Lion Foundation to represent the 
fearlessness attained through meditation. The body of concen- 
tration pervades all practices: just as Muktaka in the fifth abode 
contained innumerable lands in himself and took for his medi- 
tation the provenance of objects from the body, here in the fifth 
practice the body is in function; so countless objects are all 
included in one meditation, reaching the crown of the Teach- 
ing — therefore Ratnachuda is called Jewel Topknot. 

The silent function of the body of practice is always 
concentrated, undiminished in the midst of the marketplace of 
life and death; so Sudhana saw Ratnachuda in a marketplace. 

Ratnachuda used meditation to embody the ten transcen- 
dent ways and the eight-fold right path, so he is represented as 
living in a building with ten stories and eight doors. 

On the first floor of the building, food was being distrib- 
uted, representing generosity. The other floors each represent 
one transcendent way; finally the top floor was filled with 
buddhas, representing knowledge. These ten floors completely 
take in the five ranks and include buddhahood. Since the 
substance was independent meditation in the real universe, the 
stories of the building were adorned by the ten transcendent 
ways within meditation. 

Ratnachuda said that in the remote past he had played 
music and burned a ball of incense in offering to a buddha who 
came to the city and dedicated the merit to three points; and 
that for this he had been rewarded with such an abode. 



1588 


   3 


The remoteness of that past event symbolizes the trancend- 
ence of feelings and entry into concentration. The music sym- 
bolizes explanation of truth. This represents producing insight 
through concentration. 

The ball of incense represents one kind of “scent” — con- 
centration — including the five kinds of “scent,” the fivefold 
spiritual body consisting of discipline, concentration, insight, 
liberation, and the knowledge and vision of liberation. 

The three points are always seeing the enlightened, always 
hearing truth, and always being free from poverty and misery. 
The message is that the substance or body of concentration has 
already been attained in the ten abodes, and now, in the 
meditational aspect of the ten practices, independence of tran- 
quil function is attained. Ratnachuda’s attainment of liberation 
of the treasury of infinite blessings means fulfillment of myriad 
practices within meditation. 

16 . Samantanetra 

Then Sudhana went to Vetramulaka, saw the perfumer 
Samantanetra, and realized the practice of good manifestation. 

The land was called Reed Roots, because wisdom is deep 
and stable, penetrating to the wellspring of truth, just as reed 
roots reach deeply into the water table. 

Samantanetra was called Universal Eye because he knew all 
through wisdom. 

Because the gates of wisdom are manifold, lofty, and hard 
to enter, the city where Samantanetra lived was seen to have 
high walls. Because insight into emptiness has no boundaries, 
the streets were wide and even. 

Samantanetra said he was skilled in curing diseases, mean- 
ing that he had learned conventional medicine; this also repre- 
sents the Teaching. For example, illnesses associated with wind 
represent people who think too much, an affliction cured by 
counting breaths. Jaundices represent people with too much 
desire, an affliction cured by contemplation of impurity. In- 



  


1589 


flammatory illnesses represent people with too much foolish- 
ness, an affliction cured by contemplation of conditioning. 
Mental illnesses represent people who cling to subtle forms and 
are not free from bewilderment and extraordinary perceptions, 
an affliction cured by contemplation of the emptiness of phe- 
nomena. Illnesses caused by toxins represent the way posses- 
siveness can produce binding and harmful actions. Illnesses 
associated with water represent craving, illnesses associated 
with fire represent anger. All these illnesses can be treated by 
the Teaching. 

Samantanetra also said he was skilled at compounding 
perfumes. This means he practiced worldly arts, and it also 
represents the Teaching, as wisdom skillfully expounds the 
Teaching, whose fragrance perfumes the odors of evildoing to 
turn them into the scent of knowledge. 

Samantanetra said he knew how to induce sentient beings 
to see buddhas everywhere and rejoice, using wisdom to cause 
all realms to enter the realm of buddhahood. 

17 . Anala 

Then Sudhana went to Taladhvaja, saw the king Anala, and 
realized the practice of nonattachment. 

Taladhvaja is called Bright and Clean, because the bright 
and clean knowledge and wisdom that goes beyond the world 
also enters the world to practice compassion, observing people’s 
faculties so as to be able to harmonize with them, not contact- 
ing people randomly — hence the name of the city. 

King Anala is called Tireless because he helped beings 
masterfully and never tired of helping them. Because King 
Anala used myriad activities to enter the world, Sudhana saw 
him surrounded by ten thousand ministers, collectively order- 
ing the affairs of state. 

Anala used his knowledge of skill in means to manifest the 
appearance of horrifying scenes in order to govern, so there 
were ten thousand fierce soldiers cutting off the heads of 



1590    3 

criminals, or gouging out their eyes, or any number of similar 
horrors. 

The king had Sudhana enter his palace and look at its 
superlative adornments; then he said he knew magical libera- 
tion, explaining that these punishments, the criminals, and the 
soldiers, were all magical projections of great compassion to 
frighten actual people into giving up evil. In reality, not even a 
single gnat or a single ant was harmed, much less any humans. 
This was why he had been rewarded with such splendor, to 
make it clear that he would, on the contrary, have been doomed 
if he had been torturing people intentionally because of his own 
subjective feelings. 

18. Mahaprabha 

Then Sudhana went to Suprabha, saw the king Mahap- 
rabha, and realized the practice of the difficult-to-attain. 

The city is called Beautiful Light to represent the subtle 
function of differentiation within effortless knowledge. 

King Mahaprabha is called Great Light to represent funda- 
mental effortless independent knowledge. 

One gains access to effortless, subtle function only when 
one has remedied the unfulfilled knowledge and compassion of 
earlier stages and balanced them masterfully; thus in the story 
Sudhana wandered through the human world, eventually to 
make his way to the city of Beautiful Light. 

Effortless knowledge and compassion are difficult to attain; 
even though Sudhana looked around, he still sought certainty 
through direction. So when he had reached the city he inquired 
further of the longtime inhabitants. 

Because Sudhana had embodied a variety of practices of 
knowledge and compassion, he saw the ground, trees, build- 
ings, terraces, and flower ponds of the city to be all adorned 
with jewels. 

The story says the city was octagonal, with ten leagues to 
a side, and also that it had ten million streets, on each of which 



  


1591 


lived countless beings. Ten million streets could not fit into a 
ten-league octagon; these are not worldly measurements, but 
representative of the great metropolis of fundamental knowl- 
edge, with streets representing the inf inity of interactions of the 
ten ways of transcendence. 

Therefore beings saw the city differently, according to 
their faculties and their ways of acting — some saw it as large, 
some as small, some as clean, some as polluted, and so on. In 
this way the king of knowledge showed everyone the laws of 
reality. 

When one uses independent knowledge to enter into minds 
as many as beings and identify with them, there is no separate 
nature — the sentient and insentient are of one nature, and all are 
transformed according to knowledge into agents of buddha- 
work. 

In the world when a national leader is enlightened, even 
the animals dance, and phoenixes appear. When ordinary peo- 
ple are perfectly filial, they also experience phenomena like 
finding leaping fish in frozen ponds and bamboo shoots sprout- 
ing in winter. How much the better when knowledge penetrates 
the fountainhead and practice is equal to the real world — 
kindness takes in all beings, spirituality gathers all awarenesses; 
one has no subjective mind but takes to heart the minds of all 
beings, just as a clear jewel may take on all colors. 

As the king had entered the door of absorption in great 
kindness adapting to the world, so the people, birds, and 
animals of the city and its environs all came to pay him respect. 
The trees and grasses of the mountains and plains all bowed 
towards him; the lakes, springs, rivers, and seas all flowed 
towards him; and the celestial spirits showered him with gifts. 

Th e reason that the seventh and this eighth practice are 
both represented by kings is to illustrate that while the power 
and function of compassion and knowledge differ according to 
the rank, there are not two paths. Therefore the seventh and 
eighth abodes are both represented at the seashore, and the 
seventh and eighth dedications are represented in the same 



1592 


   3 


assembly. The appearance of the teachers as various persons in 
various walks of life symbolizes the differences in power and 
function. 

19. Achala 

Then Sudhana went to the kingdom of Sthira, saw the 
devout woman Achala, and realized the practice of good teach- 
ing. 

The location is called a kingdom to represent mastery of 
teaching, the devout woman is called Immovable because of her 
spiritual power to remain unaffected. 

Protected by the mother of knowledge and the father of 
skill in means, the mind is not influenced by objects; to repre- 
sent this and the compassion ot humility, Achala is said to be a 
young woman in the care of her mother and father. 

When Sudhana went into her house, upon contact with the 
golden aura of the house he attained five hundred trances; 
illumined by the edifying light of the chamber of compassion, 
he gained access to five hundred entryways into the five ranks. 
The trances were subtle as the consciousness of a new embryo, 
because when knowledge enters compassion, it is harmonized 
and becomes comfortable. 

No one who saw this young woman became enamored of 
her; because her behavior was unaffected by emotional love, her 
body was not erotic but caused the minds of all who saw her to 
become upright and correct. 

Achala said that long ago in the time of an ancient buddha 
she had been a princess, daughter of a king named Vidyuddatta, 
called Lightning-bestowed. At that time she was inspired with 
the thought of enlightenment on seeing the magnificence of the 
buddha, and in all the eons since that time she had not so much 
as had a lustful thought, let alone acted on lust. 

The buddha of that time was called Arms Extended Down- 
ward, representative of carrying out transcendent vows from 
effortless knowledge to guide sentient beings. The king was 



  


1593 


called Lightning-bestowed because knowledge sees the path of 
enlightenment quickly. Achala was a princess because from 
knowledge she cultivated kindness. 

Before the eighth practice one is still affected by the habit 
of sadness; here in the ninth there are no ingrained habits. That 
is why Achala said she had no lust. In the rank of teachcrhood 
one overcomes obstacles to mastery of teaching, requiring 
tireless effort; so she said she had attained absorption in tireless 
search for all truths. 

20. Sarvagamin 

Then Sudhana went to Tosala, saw the mendicant Sarvaga- 
min, and realized the practice of truth. 

Tosala is called Production of Happiness, to represent the 
use of ubiquitous physical manifestation through fulfillment of 
transcendent knowledge in order to benefit ordinary people and 
make them happy. 

Sarvagamin is represented as a mendicant because his 
knowledge was equal to a buddha’s. He is called Going Every- 
where because he appeared to assimilate to false ideas and to 
the three vehicles of Buddhism. The Confucian and Taoist sages 
were also in this category. 

Ordinarily, learners are called outsiders as long as they 
have not yet entered into the real universe, where there is 
interpenetration of noumenon and phenomena, of bodies and 
lands. In this case, Sarvagamin appeared to be an outsider, 
helping beings according to type, yet in reality he was not an 
outsider. 

In the middle of the night Sudhana saw the flora on the 
mountain east of the city of Tosala radiate light like the rising 
sun, representing the sun of great knowledge in the middle of 
the night of birth and death. 

Sudhana saw Sarvagamin walking around on the flat moun- 
taintop: the mountaintop symbolizes the lofty supremacy of 
knowledge, the flatness symbolizes the evenness of compassion. 



1594    3 

Walking around illustrates not dwelling partially on either 
knowledge or compassion. 

Sarvagamin said he knew the enlightening practice of 
going everywhere; by means of knowledge he penetrated all 
existences, and appeared in corresponding physical forms, as 
echoes respond to sounds without there being any substance 
coming or going. 

After this the ten dedications are set up. By means of the 
ten practices one can perfect worldly arts of government and 
education, yet one is still unable to remain in the ocean of birth 
and death, neither emerging nor sinking, based on unob- 
structed action in the real universe by the universally good 
practice of inherent buddhahood. Therefore the ten dedications 
are needed. 

21 . Utpalabhuti 

Then Sudhana went to Prthurashtra, saw the eminent 
perfumer Utpalabhuti, and realized dedication to saving all 
beings without clinging to any image of beings. 

The land is called Vast Territory to represent far-ranging 
vows. Utpalabhuti’s being a perfumer symbolizes the combin- 
ing of knowledge and compassion, noumenon and phenomena, 
nirvana and samsara, and ideas of defilement and purity all into 
one ball while still freely totalizing or distinguishing them. He 
is a layman on account of his great compassion, entering birth 
and death without being affected. 

The nature of fragrance rests on nothing, yet it radiates 
good and extinguishes bad; this symbolizes great vows that rely 
on nothing yet radiate deeds that benefit beings. 

The regal fragrance of fundamental knowledge emerges 
within ignorance, the fragrance of differentiating knowledge 
emerges within myriad objects; so the eminent said he knew 
where the king of fragrances came from and knew how to 
compound fragrances. 



  


1595 


According to Utpalabhuti there is in the human world a 
fragrance that comes from the struggle of water spirits and that 
causes those anointed with it to become golden in color. This 
represents the first abode, in which tranquillity and insight 
struggle with conditioning, producing the fragrance of knowl- 
edge; those who enter thereupon attain true awakening. 

Also, there is a kind of sandalwood whose essence will 
protect people from burning by fire. This represents the abode 
of preparing the ground, in which the body of discipline is 
anointed with the principle of essencelessness so that it can 
enter the fire of the three poisons without being burned. 

In the ocean there is a fragrance called invincible, which, 
when painted on drums, causes even brave opponents to retreat 
on hearing the sound of the drums; this represents the develop- 
ment of acceptance of reality in the abode of practical cultiva- 
tion, causing evils to withdraw spontaneously. 

Ten kinds of fragrance are mentioned, representing the ten 
abodes; by combining the two aspects of the ten abodes and ten 
practices — the absolute and the mundane, knowledge and com- 
passion — causing them to be free, the method of dedication is 
created. 

Because this dedication first enters the ocean of great 
compassion, one might leave out the awareness of knowledge; 
so ten fragrances are used to symbolize the principle of the ten 
abodes. Because one principle contains all the principles, this is 
represented by compounding fragrance. 

22. Vaira 

Then Sudhana went to the city of Kutagara, saw the 
mariner Vaira, and realized indestructible dedication. 

Kutagara is called the City of High Houses, the high 
houses representing knowledge. Vaira is called Independent, 
because he used natural discipline and great compassion to go 
into the ocean of birth and death while remaining free. 

Vaira is represented as a mariner, for he was like a ship that 



1596 


   3 


does not stay on the near shore, does not stay on the farther 
shore, and does not stay in midstream, but carries people across. 
He ferried people over the ocean of birth and death by means 
of myriad principal and satellite practices within discipline, so 
he was seen on the seashore surrounded by hundreds of thou- 
sands of merchants. 

Being profoundly calm and unshakable in the middle of 
the ocean of birth and death, Vaira said he knew all the treasure 
islands in the ocean. 

Knowledge of the locations of precious substances refers 
to the empty and nonempty matrices of enlightenment. Knowl- 
edge of categories of precious substances refers to countless 
natural virtues. Knowledge of types of precious substances 
refers to the realization of buddha-nature. Knowledge of pre- 
cious vessels refers to understanding of beings’ faculties. Extrac- 
tion of precious substances refers to setting up teachings accord- 
ing to faculties in order to bring out knowledge and virtue. 

Part of the enlightening beings of the pure lands are free 
like dragons; when purity and pollution have not been forgot- 
ten, this is the danger zone of the dragon abodes. Listeners can 
empty the three poisons; this is the danger zone of demons. 
Conditional illuminates dwell in the ocean of nirvana, so bud- 
dha-knowledge does not appear; this is the danger zone of 
goblins. Since the ocean of birth and death becomes a way of 
access to the real universe, Vaira said he avoided all such danger 
zones. 

Knowing whirlpools, depths, and shallows refers to know- 
ing the workings of craving, grasping, and becoming. The 
ranges of ocean waves refer to the quantity of thoughts in 
emotive consciousness. The good and bad colors of the waters 
refer to the joy and anger of the clinging mind. 

Vaira also knew the movements of the sun, moon, and 
stars, meaning that he understood the mysterious signs of yin 
and yang in the world and used this to help people. It also 
represents the methods and guidelines for developing maturity 
according to faculties by different teachings and practices. 



  


1597 


Vaira also knew about the soundness of ship hulls and how 
well their machinery worked, emblematic of his knowledge of 
the degree of maturity of faculties and capacities, of whether or 
not people’s minds were transformed, and of whether or not 
they could enter birth and death. 

Vaira brought merchants to treasure islands so that they 
could collect jewels, then brought them back to the continent; 
this symbolizes passing through the various ranks and their 
teachings, and then, when the ten stages are fulfilled, in the 
eleventh stage going back to live as before in the ocean of birth 
and death to carry out the practice of Universal Good. 

Vaira said he had attained practice characteristic of great 
compassion, meaning that the natural discipline of great com- 
passion is indestructible. 

23. Jayottama 

Then Sudhana went to Nandihara, saw the eminent Jayot- 
tama, and realized the dedication equal to all buddhas. 

Nandihara was called the City of Happiness because the 
eminent grandee Jayottama skillfully settled people’s affairs and 
because he skillfully examined truths, to the delight of the 
people. 

Jayottama was called Supreme Victor because of the su- 
premacy of his practice of patience. He was seen in a grove of 
“sorrowless” trees east of the city lecturing to a group of 
innumerable businessmen and city elders: east of the city sym- 
bolizes development of goodness by knowledge; the grove of 
“sorrowless” trees represents protection from anxiety through 
patience; the businessmen symbolize exchanging ignorance for 
knowledge, bad for good; the city elders represent education of 
the populace by means of virtue. 

Jayottama said he knew the pure method of cultivating 
enlightening practices everywhere, because the practice of ded- 
ication equal to all buddhas reaches everywhere. 

The reason these last three teachers are lay people is to 
represent dedication directed from the absolute to the mundane. 



1598 


   3 


24. SINHAVIJURMBHITA 

Then Sudhana went to the city of Kalingavana in the land 
of Shronaparanta, saw the nun Sinhavijurmbhita, and realized 
dedication reaching all places. 

The land was called Brave, the city called Struggle, em- 
blematic of energetically entering the ordinary world to stop 
the struggle between the two views of absolute and mundane, 
pure and defiled. 

Sinhavijurmbhita was called Lion Stretch to symbolize the 
tirelessness of her practice of kindness. She is portrayed as a 
nun because in this rank, like the fourth abode and fourth stage, 
one leaves the bonds of the world and is born in the family of 
the enlightened. Her mendicancy represents patience by aban- 
donment of superficial adornments, and her femaleness repre- 
sents kindness. 

She was in the park of the king Victorious Light. Kingship 
symbolizes knowledge; this means that in this rank of energy 
and diligence one combines patience, knowledge, and kindness 
to comprehend the practices of the five ranks in one spiritual 
realm. 

The park was magnificently adorned, illustrating environ- 
mental perfection as a result of spiritual development. Sudhana 
saw the nun sitting on various seats lecturing to various groups, 
symbolizing her integrative educational activities, including 
those in all the stages up to the eleventh, which borders on 
buddhahood. 

This is the teaching of the infinite cosmic network, in 
which one rank pervades all ranks, and each rank pervades the 
spiritual cosmos, all refining one another, forming fifty-three 
teachings and one hundred and ten cities as a totality, as 
individually distinct, as the same, as different, as integrated, 
and as disparate, all freely interacting. 

25. Vasumitra 

Then Sudhana went to the land of Durga, saw the woman 
Vasumitra, and realized dedication of infinite stores of virtue. 



  


1599 


This woman was settled in a polluted, fearsome realm, 
making it hard for people to believe in her; so the land was 
called Danger. By means of meditation she entered into defiled 
realms and turned them all into spheres of knowledge; by virtue 
of great compassion she remained in the ordinary world, and 
by virtue of knowledge she remained unaffected, so her city 
was called City of Jewel Arrays. 

The name V'asumitra means “Friend of the World,” meaning 
that she was a teacher and friend to people. Her femaleness 
represents being in the absolute without being absorbed by it, 
while being in the midst of bondage without being affected by 
it. She gave the appearance of impassioned behavior, yet her 
heart was dispassionate. She appeared to be a woman, yet in 
ultimate reality one is neither male nor female; she is just 
portrayed as a female to represent the compassion of the real 
universe. 

In the realm of the magic of knowledge of Universal Good 
one’s own body is like a magical effect, the world is like a 
projected image; with no mind influenced by objects, there are 
no objects that can influence the mind. The mind having no 
nature of its own, objects are also basically nonexistent. This is 
inconceivable to common sense and inaccessible to the folly and 
confusion of subjective views. It is necessary that knowledge 
penetrate the true source and that practice match the real 
universe before one can embody this Way. 

This woman was living in her house north of the town 
square; this means that the dangerous road of folly in the long 
night of birth and death is the house of enlightening beings, 
and that they have no other house. 

Vasumitra said she had attained the liberation of ultimate 
dispassion, because by means of the supreme knowledge of the 
real universe she lived in the midst of pollution without becom- 
ing dehled. One attains the joy of meditation just by believing 
in this, so Vasumitra said that anyone who looked at her became 
free from desire and attained absorbing joy. Because insight 
produced from concentration understands the nature of sound, 



1600    3 

she said that anyone who conversed with her for a while 
attained mastery of sound. 

Vasumitra went on to speak of holding her hand, getting 
up on her couch, gazing at her, embracing her, and kissing her. 
Holding her hand means seeking salvation. Getting up on her 
couch means ascendancy of formless knowledge. Gazing at her 
means seeing truth, embracing her means not departing from 
it. Kissing her means receiving instruction. 

This illustrates how all who come near enter a door of total 
knowledge, unlike those who only seek to get out of bondage 
and do not arrive at the ultimate dispassion — supreme knowl- 
edge of the real universe that remains in the polluted world 
without being defiled, freely helping the living, neither bound 
nor freed. 

Vasumitra also said that in the time of a past buddha, 
Manjushri had fostered her inspiration to enlightenment; and 
that upon her inspiration with the thought of enlightenment 
she had distributed all of her wealth and thereby attained this 
liberation. The encouragement of Manjushri represents produc- 
ing concentration from knowledge, the wealth represents the 
ability of concentration to permeate everything totally. 

Inspiration with the thought of enlightenment is detach- 
ment from lust, giving of wealth is detachment from greed. A 
single coin may not be much money, but if the mentality of 
ability to give up what is valued is the same as when giving a 
lot of money, then this is what is called infinite stores of virtue. 

26. Veshthila 

Then Sudhana went to Shubhaparamgama, saw the house- 
holder Veshthila, and realized dedication adaptively stabilizing 
all roots of goodness. 

Veshthila is called the Embracer, illustrating the vastness of 
his knowledge and wisdom, which embraced all things. This 
layman had before hint a shrine where there was placed a 
sandalwood throne without an icon on it; the idea is to illustrate 



  


1601 


how buddhas and sentient beings have no sign of origination 
and destruction, using the shrine with the sandalwood throne 
as a device to indicate this symbolically, to inform us that our 
own essence and manifestations are like the original formless 
Buddha on the throne. 

When you understand that essence is spacelike and find 
that appearances are like projections, you open up enlightened 
knowledge and vision; then there is no beginning and no end, 
no present and no past. Thus Veshthila said that when he 
opened the shrine he attained liberation without complete ex- 
tinction, absorbed in the infinity of the lineages of buddhas. 

27. Avalokiteshvara 

Then Sudhana went to Mount Potalaka, saw the enlighten- 
ing being Avalokiteshvara, and realized dedication according to 
all sentient beings. 

Potalaka is a mountain where many small white flowers 
grow; this represents the modesty and compassionate behavior 
of the enlightening being. 

Avalokiteshvara represents living in the ocean of birth and 
death, helping beings compassionately. This is one of the three 
laws that make up the virtues of Vairocana, the Illuminator 
Buddha; the other two are the subtle principle of the spiritual 
body represented by Manjushri and the myriad acts of the body 
of knowledge represented by Samantabhadra. 

Avalokiteshvara lives on a mountain of little white flowers 
to show people they should not do even a little wrong and 
should not abandon even a little good. 

Sudhana saw Avalokiteshvara on a plateau on the west side 
of the mountain, which was adorned with shining springs and 
streams, thick woods, and soft fragrant plants spiraling to the 
right covering the ground. West is the direction associated with 
killing and punishment, meaning a place calling for the practice 
of compassionate education. The great compassion of the en- 
lightening being is paramount, intent on the benefit of beings 



1602 


   3 


and not dwelling on personal rewards, so he lives in the material 
world of sentient beings, represented by the mountainside. The 
springs and streams represent the clear shining of the heart of 
compassion, the woods represent the dense shade of works of 
kindness. The fragrant plants represent fine words that please 
people, while spiraling to the right symbolizes sentient beings 
going along with the teaching. 

Sudhana saw Avalokiteshvara sitting on a diamond boul- 
der, surrounded by countless enlightening beings sitting on 
jewel rocks. This symbolizes adamantine knowledge going 
along with compassion, their subtle functions meshing without 
disturbance. 

The enlightening being said he had perfected liberation of 
great compassionate action, showing how Avalokiteshvara rep- 
resents the universal compassion of buddhas of all times. There- 
fore from here on, even to the tenth stage, all levels are associ- 
ated with great compassion, but in this rank one enters the 
ordinary world and great compassion becomes fulfilled; so 
Avalokiteshvara says he has perfected it. 

Then the enlightened being Ananyagamin came from the 
sky and stood atop the mountain range surrounding the world, 
causing the earth to quake and radiate light so brilliant it 
obscured the lights of all the celestial bodies. Ananyagamin 
came from the sky because true knowledge has no resting place. 
The surrounding mountains are the deluded attachments of 
sentient beings to conditioned realms; the earthquakes represent 
the disappearance of delusion on the appearance of knowledge. 
The light outshining the sun, moon, and stars is the light of 
uncontaminated knowledge that cannot be reached by the lights 
resulting from worldly actions. Ananyagamin coming to where 
Avalokiteshvara was represents great knowledge coming back 
to compassion. 

28. Ananyagamin 

Then Sudhana saw the enlightening being Ananyagamin 
and realized dedication characteristic of true Thusness. 



  


1603 


As knowledge and compassion are not two separate enti- 
ties, Ananyagamin, called He Who Proceeds Directly, was also 
on the mountain of little white flowers, the same as Avalokitesh- 
vara. 

Ananyagamin said he had come from the East, from a 
world pregnant with subtle marvels, where he had associated 
with a buddha born of universal light, and thus attained libera- 
tion enabling him to speed forth in all directions. 

One’s own treasury of knowledge of subtle inner designs 
is always producing without producing anything — this is the 
eastern world pregnant with subtle marvels. 

From fundamental knowledge are produced differentiated 
magical knowledge-bodies, which echo throughout the ten 
directions without traveling in essence; this is the liberation 
enabling one to speed forth in all directions, attained in the 
company of a buddha transcending all. 

It had already been eons since Ananyagamin had left that 
world, and in each instant he took as many steps as atoms in 
untold buddha-fields, with each step passing as many buddha- 
fields as atoms in untold buddha-fields, honoring each of the 
buddhas in those fields with subtle offerings. 

Because the essence of knowledge is inherently omnipres- 
ent and all-inclusive, it extends without actually speeding, 
transcending sensual or intellectual assessments; therefore An- 
anyagamin passed so many buddha-fields in a single instant of 
thought. By the unfabricated seal of knowledge he mastered the 
magical function of acts, so that they succeeded effortlessly, 
becoming subtle offerings. 

29. Mahadeva 

Then Sudhana went to Dvaravati, saw the celestial Maha- 
deva, and realized dedication without bondage or attachment. 

Dvaravati means “Having a Door,” the name of the place 
deriving from the tact that in the rank of teacher there is a great 
door of truth that opens up to enlighten sentient beings. 



1604 


   3 


Mahadeva (“The Great God”) had knowledge like the 
celestials, showing signs of good and evil, rewarding and pun- 
ishing in a timely manner, always responding spiritually to 
myriad beings, yet without deliberate contrivance. This is why 
he is portrayed as a celestial spirit. All nature spirits are reflec- 
tions of enlightening beings, beyond the psychic power of 
mundane ghosts. 

Mahadeva extended four hands, brought water from the 
four oceans, and washed his face. This symbolizes using the 
four integrative methods to receive sentient beings with careful 
consideration. 

Mahadeva said he had attained “cloud net” liberation, 
showering teaching as rain from clouds of great compassion 
and rescuing sentient beings as with a net. 

Mahadeva manifested heaps of gold, silver, and jewels, 
then gave them to Sudhana for him to practice giving to others. 
This illustrates how the function of acts is inexhaustible with 
the magical great compassion born of uncontrived knowledge. 

30 . Sthavara 

Then Sudhana saw the earth goddess Sthavara at the site of 
enlightenment and realized infinite dedication equal to the 
cosmos. 

In this rank, the five realities of enlightenment, inner 
design, knowledge, kindness, and compassion are united into 
one and all fulfilled as the site of enlightenment. 

Because kindness and compassion underlie and produce 
the various teachings and methods, supporting and nurturing 
living beings, Sthavara is represented as an earth goddess. 

The sky god Mahadeva represented the subtle function of 
pure knowledge; this earth goddess represents the substance of 
great compassion. The substance is always functioning yet 
always tranquil, so the earth goddess is called Stable. 

Sky moves, earth is still; this symbolizes the protection and 
support of knowledge and compassion. 



  


1605 


Sudhana saw Sthavara with a million earth goddesses, all 
radiating light and causing the earth to tremble; this illustrates 
how compassion and knowledge are completely fulfilled at this 
point, so habits that defile purity disappear. 

Sthavara touched the ground with her foot, whereupon 
countless deposits of jewels spontaneously gushed forth: this 
represents the way great compassion can clearly reveal the 
hidden resources of the mind-ground, having full use of the 
spirit without overt effort. 

Sthavara said she had attained liberation through an inde- 
structible store of knowledge; since compassion arises from 
knowledge, nothing can destroy it, and since in action in the 
real universe no knowledge is not included and no compassion 
not fulfilled, it is called a store, or mine. 

The goddess also said she had attained this liberation eons 
before in the service of buddhas; because great compassion is 
limitless, even enlightenment and final extinction are all begin- 
ningless and endless household affairs. 

31. Vasanti 

Then Sudhana went to the city of Kapilavastu, saw the 
night goddess Vasanti, and realized the stage of joy. 

Kapilavastu is called the Yellow City, representing knowl- 
edge uniting with the middle way. Yellow is the color associated 
with the center and with felicity. 

Vasanti is said to be in charge of spring growth, symbolic 
of the production of myriad practices in the first stage. She is a 
night goddess to represent great knowledge in the night of birth 
and death. 

The next ten teachers beginning with this night goddess 
are female, emblematic of the great compassion of enlightening 
beings, like a mother begrudging no effort to raise her children. 
As they are in the spiritual ranks — in charge of protecting and 
helping the world — even though they do not physically leave 
the Buddha’s assembly, they still can project their appearances 
throughout the ten directions. 



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The night goddess wore a red robe, a sacred crest, and 
pearl necklaces; all the stars and constellations shone on her 
body. This represents how the first stage includes the laws of 
all the stages, so the awareness of great compassionate differen- 
tiating knowledge is comprehensive. 

The goddess said she had attained the liberation of the light 
of truth that dispels the darkness of ignorance in all sentient 
beings and was able to be a guide or make shelter, passage, and 
light on dark, stormy, and dangerous nights to free beings 
from fear of the darkness. This shows how the practice of great 
compassion is detailed and comprehensive. She also said she 
had always been a woman for countless eons, practicing this 
teaching, showing how great compassion is so deep that it does 
not seek to leave the world, for in the original real universe 
there is no world to leave. 

32. Samantagambhirashrivimalaprabha 

Then Sudhana saw the night goddess Samantagambhira- 
shrivimalaprabha at the site of enlightenment and realized the 
stage of purity. 

Great compassion in the ordinary world is not separate 
from fundamental awareness, so this scene also takes place at 
the site of enlightenment. 

The night goddess said she had attained liberation through 
the bliss of tranquil meditation going everywhere. This is 
because the fundamental meditation underlying discipline, 
spontaneous meditation on the essence of all objects, is by 
nature inherently omnipresent. 

She said that while she focused her mind wholly on the 
salvation and protection of living beings, she practiced the 
various stages of meditation up to the extinction of irritation 
and affliction in sentient beings. This shows how the substance 
of discipline of the spiritual body is always spontaneously in a 
state of concentration yet always functions along with compas- 
sion, teaching in accord with the faculties of the learners; all is 



  


1607 


an aspect of meditation. Though this meditation is the same as 
what is practiced in the meditation heavens, there is not the 
same attitude of attraction to meditation and enjoyment of 
tranquillity. 

33. Pramuditanayanajagadvirocana 

Then Sudhana saw the night goddess Pramuditanayanaja- 
gadvirocana on the right side of the enlightenment site and 
attained the stage of refulgence. 

The right is the position of compassion; this represents 
initiating action by enlightenment and developing tolerance and 
kindness. The goddess is called Joyful Eyes Illumining the 
World; joyful eyes represent tolerance and kindness, illumining 
the world means not abandoning sentient beings. 

From every pore of her body the night goddess emanated 
countless multitudes of projected bodies, filling the ten direc- 
tions and expounding the practical aspects of the ten ways of 
transcendence; this illustrates how the work of the teaching 
reaches everywhere. 

She also emanated multitudes of bodies like various beings 
and multitudes of bodies like human and celestial rulers, per- 
vading the ten directions, adapting and assimilating everywhere 
to liberate others. 

The night goddess said that in the distant past she was the 
wife of a king who was in fact Manjushri, the spirit of wisdom, 
and that she was awakened by a night spirit emanated by 
Samantabhadra, the spirit of Universal Good. This represents 
how activation of complex functions based on fundamental 
knowledge and practice of great compassion are not limited by 
time; this is because cultivation of world transcendence shows 
up in an instant, while practice of great compassion goes on 
forever. 

34. Samantasattvatranojahshri 

Then at the same assembly Sudhana saw the night goddess 
Samantasattvatranojahshri and realized the stage of blazing 
radiance. 



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   3 


In this rank knowledge and compassion are completed and 
one is born in the house of the enlightened, never parting from 
enlightenment; hence the goddess was in this assembly at the 
Buddha’s site of enlightenment. 

Sudhana saw the goddess in all worlds, in all states of 
being, in all times, liberating sentient beings by techniques 
adapted to their languages, behaviors, and understandings. This 
was because she had attained the freedom to appear in all worlds 
to civilize beings. 

The goddess said that in a past eon called Sphere of Purity 
there appeared as many buddhas as particles in a polar moun- 
tain; in that time a king was born spontaneously from a lotus, 
and the king had a daughter, who was none other than the 
night goddess herself. The name of the age is based on the 
roundness and purity of the body of knowledge. The buddhas 
as numerous as particles represent different fruits of knowledge 
realized in the course of progressive practice. The king being 
born from a lotus represents knowledge being undefiled. The 
princess being the night goddess herself stands for the merging 
of knowledge and compassion. 

The goddess said she had attained her liberation from one 
hundred and ten buddhas in the past, and she also said she 
followed buddhas numerous as atoms in lands. The interpene- 
tration of the causes and results of the ten and eleven stages 
make a hundred and ten buddhas. When knowledge is complete 
and praxis comprehensive, one’s own mind is like buddha, all 
acts are like buddha, all insights are like buddha, nothing in all 
worlds in the ten directions is not buddha — this is “buddhas 
numerous as atoms in lands.” To see any thing or any being as 
other than buddha is a false view. 

The goddess also said that in such and such ages, in the 
time of such and such buddhas, she had been a night spirit, an 
emperor, and other beings, including an entertainer. Entertain- 
ment represents delight in truth. These incarnations all repre- 
sent practices according to rank within the realization of en- 
lightenment. 



  


1609 


Therefore when practice and realization reach each other, 
the buddhas spontaneously respond. If you see anything apart 
from your own practice and own realization, this is not true 
seeing. Even if you get visions by forced seeking, these are only 
temporary hallucinations, not real buddhas. 

35. Prashantarutasagaravati 

Not far from here Sudhana saw the night goddess Prashan- 
tarutasagaravati and realized the stage difficult to conquer. 

In this stage one uses meditation concentration to cultivate 
worldly arts and crafts. As one has these skills without becom- 
ing alienated from the essence of enlightenment and the practice 
of diligence, the goddess’s place is said to be “not far from 
here.” 

The goddess is called Possessed of an Ocean of Tranquil 
Sound. Tranquillity is concentration, while the ocean of sound 
is function. This illustrates how the body of concentration is 
uncontrived yet its response is universal. This night goddess 
was the mother of the night goddess of universal salvation, 
representing the ability of the body of concentration to produce 
energetic action. Unless all practices are based on concentration, 
one will become fatigued at some time. 

The goddess said she had attained liberation of supernal 
manifestations producing floods of joy in each instant of 
thought. This illustrates the all-pervasiveness of the joy of 
meditation, the mutual adornment of principle and practice, 
the vastness of benefit to the living. She also said she would 
serve all the future buddhas of this eon, as well as the future 
buddhas of all worlds in all eons, illustrating how the essence of 
meditation is complete, in the sense that past, present, and 
future form one time, like a mirror containing multiple images. 

36. Sarvanagararakshasambhavatejahshri 

Then in the Buddha’s assembly Sudhana saw the night 
goddess Sarvanagararakshasambhavatejahshri and attained the 
stage of presence. 



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   3 


This goddess represents protection of the minds of sentient 
beings and increasing the power of knowledge and insight in 
the mind. She said she had attained liberation of extremely 
profound, free, subtle sound, illustrating the single “sound” 
that is everywhere in the universe, without substance, without 
discrimination, able to express all truths, teach sentient beings, 
and manifest all knowledge freely. 

The goddess said she had attained this liberation eons in 
the past. The first buddha in her recollection was called the 
Illuminating King Voicing the Ocean of All Truths; after that 
buddha’s demise, a certain king left home to preserve the 
buddha’s teachings. The countless eons refer to the ability to 
turn the countless expressions of the sentient beings of all 
worlds into a total ocean of expressions of insight. The first 
buddha stands for fundamental knowledge, and the buddha’s 
name represents freedom in expounding truth and breaking 
delusion. 

The demise of the buddha represents the attainment of 
knowledge free from bondage and the disappearance of trapped 
attention and reflection. The king leaving home stands for 
knowledge of emptiness. Since wisdom activates transcendent 
compassion, the king’s daughter also became a nun. 

By the time the buddha’s teaching was about to die out, 
there were a thousand sects that often engaged in disputation 
and quarrel and were on the verge of destroying Buddhism. 
This illustrates insight into emptiness that is not yet equipped 
with the great compassion to enter the ordinary world. 

The goddess also mentioned one hundred buddhas and 
said she had served them all: this represents cultivating the fruits 
of interdependent progress of all ten stages within the sixth 
stage. The reason she did not reach the manifestation of the 
fruits of the eleventh stage is that insight into emptiness is not 
yet the practice of Universal Good that enters into bondage. It 
is for this same reason that in the book on the ten concentrations 
the thirty enlightening beings with insight into emptiness all 



  1611 

entered the stage of coronation yet did not see the body of 
Universal Good. 

37. Sarvavrikshapraphullanasukhasamvasa 

Then, in the Buddha’s assembly, Sudhana saw the night 
goddess Sarvavrikshapraphullanasukhasamvasa and realized the 
stage of far going. 

This goddess symbolizes using expedients in the midst of 
freedom from birth and death to enter into birth and death and 
carry out practices everywhere. 

The goddess said she had attained liberation producing the 
light of great joy, meaning that she had clearly penetrated the 
four integrative methods and the four infinite minds. 

She also said that in the remote past there had been a king 
named Encompassing Sound of the Proclamation of All Laws, 
who had five hundred ministers, six thousand concubines, and 
seven hundred sons. The king set up a great charitable event, 
which a young woman named Jewel Light, daughter of a 
grandee, attended with sixty maids. 

The king was Vairocana and the young woman Jewel Light 
was the night goddess; this represents the stage of practical 
compassion in a bad time when there is a lot of suffering. The 
king represents knowledge, the five hundred ministers represent 
the five ranks being practiced in concert, the six thousand 
concubines represent compassion pervading the six realms of 
being, the seven hundred princes represent the practices of the 
seven limbs of enlightenment, the woman Jewel Light represents 
compassion, the sixty maidens at the assembly represent the 
compassion of the six ranks combining with knowledge. That 
the king was Vairocana Buddha represents knowledge being the 
fruit of action in the ordinary world. 

38. Sarvajagadrakshapranidhanaviryaprabiia 

Then at the site of enlightenment Sudhana saw the night 
goddess Sarvajagadrakshapranidhanaviryaprabha and realized 
the stage of immovability. 



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   3 


The spirit, whose name means “Light of Energy of the 
Vow To Protect All Beings,” represents total absorption in 
helping living beings, using effortless knowledge to let the 
power of the fundamental vow do its work. 

Sudhana saw the spirit sitting on a seat of jewels reflecting 
the abodes of all beings; this represents how the pure function 
of knowledge in effortless knowledge appears in all places. 

The body of the night goddess showed reflections of the 
sun, moon, and stars; and she appeared to sentient beings 
everywhere in the forms of various bodies, according to the 
mentalities of those beings. This represents the body of knowl- 
edge appearing in context. 

The night spirit said she had attained liberty to teach beings 
in ways that promoted goodness. When knowledge of the 
essence of nonbeing is realized, all faculties of goodness de- 
velop. 

Certain metaphors are raised here, such as that of the orb 
of knowledge of enlightening beings being like the sun travers- 
ing the sky, having itself no day or night; or like a phantom in 
the world, having no joy or sorrow. The goddess uses them to 
answer the question of how long it has been since she has been 
inspired to seek enlightenment, making it clear that enlighten- 
ing liberation cannot be measured in temporal terms. 

The goddess related that in the remote past there had been 
a buddha named King Illumining Space with the Voice of Truth, 
who sat on the enlightenment site for a full hundred years. The 
king of that time and place, called Victorious Light, had a son, 
the crown prince Conquerer, who had twenty-eight of the 
thirty-two marks of a world ruler. After releasing people from 
prison, the prince led a holy life for five hundred years. 

The buddha represents effortless knowledge, like an echo, 
everywhere aware yet not based anywhere. The hundred years 
represent the hundred transcendent ways of the full ten stages 
practiced in one stage. The king represents knowledge, the 
prince represents practical kindness, the prison represents the 
sphere of operation of kindness. Leading a holy life for five 



  


1613 


hundred years after renunciation stands for leaving the home of 
effort and penetrating the five ranks in effortlessness. The prince 
only had twenty-eight of the marks of greatness, lacking four, 
because in the eighth stage one lacks the causes and effects of 
the ninth and tenth stages. 

39. SlJTEJOM ANDALARATISHRI 

Then Sudhana saw the night goddess Sutejomandalaratishri 
in the Lumbini grove and realized the stage of good mind. 

Lumbini is the garden where Buddha was born, called 
Supreme in Pleasure because of the bliss produced in people by 
the Teaching. 

In the stage of good mind, subtle insight and intellect are 
completed, and one is good at explaining teachings; hence the 
spirit is called Glory of the Sphere of Good Power. 

The goddess explained ten kinds of birth by which enlight- 
ening beings are born in the family of buddhas and said she had 
countless eons since attained liberty to be freely reborn. This 
means that having attained effortless knowledge and being on 
the verge of rising to receive a buddha’s work, in this stage one 
studies buddhas’ powers of elucidation — this is called being 
reborn. 

The goddess said she had purposely been reborn in the 
Lumbini grove, where she realized the Buddha would be born 
in a hundred years. The Buddha also appeared to be born in 
each Lumbini grove in the billion-world universe and in each 
atom of all worlds in the ten directions. The ascent from this 
stage to the tenth stage is referred to as a hundred years; being 
born in all places means that since unfabricated knowledge is 
like space, like magic, even a single moment of the descent of 
the spirit pervades the real universe, without any here or there, 
coming or going, or interruption in time. Goddesses bearing 
gifts awaited the birth of the Buddha, illustrating the ancient 
saying, “Sages act, and all beings observe.” 

The night goddess recounted the story of a past age in 



1614 


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which eighty decillion buddhas were born. A royal queen, 
accompanied by twenty decillion ladies-in-waiting, went to a 
park of golden flowers, and there, as she held onto a tree, she 
gave birth to an enlightening being. The wet nurse at that time 
was none other than the night goddess herself. 

The number of buddhas in the eon, eighty decillion, 
represents the issue of the effortless knowledge of the eighth 
stage. The number of ladies with the queen, twenty decillion, 
represents the fulfillment of joy in truth produced by the 
buddhas’ twin practice of compassion and knowledge. That the 
queen gave birth while holding onto a tree represents the 
development of great knowledge through focus on great com- 
passion. The role of the wet nurse also symbolizes compassion. 

40. Go pa 

Then Sudhana saw the girl Gopa in Kapilavastu and realized 
the stage of clouds of teaching. 

The setting symbolizes the essence and function of knowl- 
edge and compassion reaching everywhere, immaterial yet nur- 
turing and supporting all beings. The setting is the same as that 
of the first stage (represented by the night goddess Vasanti, the 
thirty-first benefactor) because knowledge and compassion are 
simultaneous. 

Gopa’s name has the sense of watching over, or protecting, 
representing the preservation of the ground of great com- 
passion. 

According to the story, Gopa was the wife of Buddha in a 
past life, representing kindness, compassion, and delight in 
truth. She also is said to have been wife to Buddha for eons, 
symbolizing the inseparability of knowledge and compassion. 

Knowledge attuned to reality is omnipresent; it cannot be 
discussed in terms of matter, cannot be understood in terms of 
form or appearance. It manifests similarity to humans and 
demonstrates humanlike laws, it manifests similarity to celes- 
tials and demonstrates celestial ways; it is variegated according 



  


1615 


to the species to which it appears; it cannot be known by one 
practice, cannot be understood by one body. This is because 
that is the nature of the body of practices of Universal Good. 

The qualities of knowledge are briefly described in ten 
ways. First, the body of knowledge rests on nothing, manifest- 
ing characteristics according to the subject. Second, appearances 
of knowledge are like reflections in essence, without any mate- 
rial conventionality. Third, reflections of knowledge originally 
do not exist; the subject appears according to the mind. Fourth, 
knowledge has no “here” or “there” — it responds to objects 
like an echo. Fifth, sentient beings see it falsely, but that is not 
the doing of knowledge itself. Sixth, knowledge makes nothing 
but arises according to illusions. Seventh, magical birth does 
not involve thoughts of desire. Eighth, the spacelike power of 
intention appears responsively throughout the ten directions. 
Ninth, uncontrived, great compassion pervades the ordinary 
world to benefit beings. Tenth, knowledge is common to all 
conscious beings, so observation of the ordinary is always real. 
These ten aspects of the Teaching are Gopa’s practice. 

At that time there was in the hall of universal reflections of 
the light of truth a goddess named Sorrowless who came with 
ten thousand house goddesses to welcome Sudhana. Ten thou- 
sand symbolizes myriad practices, the house goddesses repre- 
sent the shelter of kindness and compassion. Welcoming repre- 
sents knowledge and kindness meeting. 

Sudhana saw Gopa surrounded by eighty-four thousand 
maidens of royal lineage, representing the eighty-four thousand 
afflictions. All of them were engaged in the same practice, 
through kindness and compassion; and compassion is born of 
knowledge. 

Gopa said she had once been the bride of a prince, who 
was a previous manifestation of the present Buddha; she and 
her husband went together to see the buddha of their time and 
hear the Teaching. This symbolizes the inseparable union of 
knowledge and compassion in this stage. 

She added that she had attained liberty to observe the 



1616 


   3 


concentrations of all enlightening beings, yet even after eons 
she did not completely know the practices of enlightening 
beings, because the practice of Universal Good is infinite. 

The ten teachers who follow Gopa represent the practice 
of Universal Good in the eleventh stage. 

41. Maya 

Then Sudhana saw Lady Maya in this world and realized 
the method of magical attainment of enlightenment by produc- 
ing knowledge from compassion. 

“This world” symbolizes the realm embraced by great 
compassion, without distinctions of far and near, inside and 
outside. Lady Maya represents the effortless great compassion 
that is always in the world. The fact that she is the mother of 
Buddha symbolizes great compassion magically producing 
great knowledge. 

A city goddess named Jewel Eyes exhorted Sudhana to 
guard the citadel of mind, a goddess named Spiritual Lotus 
eulogized Lady Maya, lights entered Sudhana’s head, and a 
goblin guarding the teaching hall instructed Sudhana to view 
body and mind as like dreams or reflections as he sought 
teachers. 

Jewel Eyes represents the eye of knowledge within compas- 
sion, the lights symbolize teaching, and the goblin represents 
devouring the poisons of ignorance. These three principles 
constitute expedients on the threshold of the eleventh stage, 
ushering one into the great practice of Universal Good. 

When Sudhana put these teachings into practice, he saw a 
jewel lotus spring up from the earth, with Maya sitting on it 
manifesting countless incarnations in conformity with the 
doings of sentient beings. This illustrates the absence of inher- 
ent identity of body and mind — this is seeing bodies magically 
produced by compassion and knowledge. 

Maya said that her body, even though in its original state, 
contained oceans of enlightening beings who traveled freely 



  


1617 


within her belly, crossing a billion-world universe in a single 
step. This means that the ocean of great compassionate practices 
of Universal Good is endlessly vast, like space. 

Maya said she was the mother of all buddhas of all times, 
meaning that the knowledge to help beings spontaneously is all 
born of the mother of great compassion. 

Maya also said she had attained this liberation of the magic 
of knowledge inconceivable eons before, making it clear that it 
is not possible to calculate in ordinary relative terms — it is 
necessary that calculation be forgotten, feelings end, and 
knowledge become manifest before one could know how long 
it had been since she had attained this liberation. Therefore only 
buddhas could know how many eons it had been. 

42. SURENDRABHA 

Then, in the thirty-three-fold heaven, Sudhana saw the 
goddess Surendrabha, daughter of the god Smrtimati, and 
realized unfailing mindfulness of all truths through mastery of 
knowledge and compassion. 

The god Smrtimati (“Mindful”) appeared in an earlier 
book of The Flower Ornament Scripture, and here is called a king, 
who also has a daughter. This represents spontaneous wisdom 
and compassion without thought, spiritual teaching without 
fixed convention; this freedom is represented as divinity and 
kingship, which thus do not refer literally to a specific realm or 
status. 

The goddess said she had attained liberation of unimpeded 
recollection, meaning that the extent of the eons of past, 
present, and future was perfectly clear to her, manifest in the 
immediate present. This is natural, by knowledge without 
thought. 

The goddess said that she served all the buddhas in count- 
less eons. This is a description of temporal relativity within the 
absolute where there is no temporal relativity. Because the 
timeless realm of knowledge is instantly all-pervasive, this is 
not a result of fabrication. 



1618 


   3 


After this the teachers are lay people, not presented as 
supernatural, to show that the Way of transcendence is fulfilled, 
but there may be lack of breadth of freedom in helping living 
beings. There is no more will to seek liberation apart from 
defilement and purity: there is only riding on the ship of the 
essence of reality and hoisting the sail of great compassion, 
with great knowledge as the captain, following the wind of the 
fundamental vow, casting the net of transcendent ways, travel- 
ing the ocean of birth and death, hauling out “fish,” those with 
attachments, and placing them on the shore of independent 
knowledge, to dwell in the precious hall of the real universe, 
like the tower of Maitreya described hereafter. 

43. VlSHWAMITRA 

Then Sudhana saw the young teacher Vishwamitra in the 
city of Kapilavastu and realized how to be a teacher of worldly 
principles everywhere. 

Vishwamitra did not tell Sudhana anything but sent him to 
see Shilpabhijna, illustrating the rule for teacher-exemplars, 
which is properly not to instruct personally but to leave this to 
assistant mentors, just answering questions about unresolved 
matters. This represents the fact that the virtuous are never 
alone, always having associates to assist in the development of 
education. 

44. Shilpabhijna 

Then Sudhana saw Shilpabhijna and realized universal 
knowledge of writing. 

Shilpabhijna was a student of Vishwamitra. He said he had 
attained liberation with higher knowledge of arts. Constantly 
reciting forty-two phonemes, he entered into countless facets 
of transcendent wisdom. Because these phenomena include all 
writings, to hold one in mind is to hold all in mind, and to 
hold all in mind is to hold one in mind — this is the portal of 
wisdom. 



  


1619 


For example, in reciting A, he entered the facet of transcen- 
dent wisdom in which there are no distinctions in the power of 
enlightening beings. A is the negative prefix: realizing the truth 
that all is empty and not really existent is the realm of nondif- 
ferentiation in the power of enlightening beings. Pronouncing 
Ra, he entered the facet of transcendent wisdom in which there 
are infinite differentiations, as Ra represents the realm of differ- 
entiated knowledge and practice of Universal Good. 

45. Bhadrottama 

Then Sudhana saw the Buddhist laywoman Bhadrottama 
and realized how to help people by conventional and mystical 
arts and sciences. 

Bhadrottama is called Best of the Good because she under- 
stood all principles. Because she was in the material world 
helping beings, sometimes she was a diviner, sometimes a 
curer, sometimes an appraiser of jewels, sometimes a writer. 

Understanding all genius and effective knowledge, able to 
control all pernicious influences, containing the ocean of knowl- 
edge of Universal Good, equaling the spiritual body of Man- 
jushri, embodying buddhahood, spiritualizing myriad beings, 
reaching everywhere and performing all practices, in accord 
with the saying that buddhas have reality for their body, only 
when one arrives at all realities and knows all truths can one be 
a teacher of gods and humans. 

But reality has no place of abode, so the body also has no 
anchor — though it pervades myriad existences, it has no sub- 
stance itself. Therefore Bhadrottama said she had only realized 
liberation of the baseless sphere. 

46. Muktasara 

Then Sudhana saw the goldsmith Muktasara in the city of 
Bharukaccha and realized the way to pure liberation by being 
in the world without clinging thoughts. 




Adorn thoughts with formless knowledge and thoughts 
will naturally not cling to phenomena. This is liberation. 

47. SUCHANDRA 

Then Sudhana saw the householder Suchandra in the same 
city and realized the way to illumination by pure knowledge 
working in the world. 

The practical great compassion represented in this meeting 
is one with the formless liberation of the preceding meeting, so 
it takes place in the same city. In the ten abodes, ten practices, 
ten dedications, and ten stages, the seventh and eighth steps 
merge into each other; in this eleventh stage, the sixth and 
seventh grades are one body. Using the light of great compas- 
sion to break through the confusion of sentient beings is 
liberation of the illumination of pure knowledge. 

48. Ajitasena 

Then Sudhana saw the householder Ajitasena in the city of 
Roruka and realized the method of finding infinite forms in 
formlessness. 

The city Roruka represents the great vows that produce 
spiritual practices. The householder Ajitasena represents vic- 
tory over the demons of birth and death. 

The totality of states of mind are the infinite forms of 
buddha. These are the infinite forms in formlessness. 

49. Shivaragra 

Then Sudhana saw the Brahmin Shivaragra in Dharma 
village and realized the way of speaking in such a manner that 
truth is revealed. 

Dharma village represents the rank of a teacher of Dharma 
whose village is the real universe. The Brahmin Shivaragra 
represents transcendent power — in the ordinary without being 
ordinary, in the clamor without making clamor. 



  


1621 

The liberation of speech revealing truth is attained by 
realization that the essence of all words and speech is inherently 
real and that persons and things are all thus — so there is no 
empty talk. 

50. Shrisambhava and Shrimati 

Then Sudhana went to the city of Sumanamukha, saw the 
boy Shrisambhava and the girl Shrimati, and realized illusori- 
ness, living in the world with complete knowledge and com- 
passion. 

The city represents subtle practice within knowledge, the 
boy and girl represent desireless, unaffected gentility and hu- 
mility, with equal knowledge and compassion. 

The boy and girl said they had attained the liberation of 
illusoriness, meaning they had realized that the realms of 
buddhas and sentient beings are both illusory products of 
knowledge. 

In the illusory state, there is neither real nor false; mind 
and objects merge, essence and appearance do not interfere: the 
body and the environment interpenetrate, their radiance and 
reflections multiply ad infinitum. The being pervading the 
sacred and the profane, the essence complete through all time, 
they abide in the world permanently yet without resting on 
anything. Therefore they said that the essence of illusory states 
in inconceivable. 

After this they directed Sudhana to see Maitreya, who is to 
fulfill buddhahood in one lifetime. This one lifetime is the 
birthless lifetime, not a lifetime in the temporal order. The 
three principles represented by Maitreya, Manjushri, and Sa- 
mantabhadra are the body of all causes and effects of the fifty 
ranks, not principles that exist outside the fifty ranks. 

51. Maitreya 

Shrisambhava and Shrimati used the inconceivable power 
of faculties for goodness to make Sudhana feel at ease and 


aglow, then directed him to the great building called chamber 
of adornments of Vairocana in the Great Array Park in Saniu- 
drakaccha, at the edge of the ocean, where he saw the enlight- 
ening being Maitreya and realized the way to buddhahood in 
one lifetime. 

The seashore represents gradually ascending progress to 
buddhahood in one lifetime, facing the shore of the ocean of 
birth and death. The Park of the Great Array symbolizes 
adornment of buddhahood with the knowledge and compassion 
to enter birth and death. 

The name Vairocana includes both the meaning of differen- 
tiated light, symbolizing knowledge of distinctions, and ubiq- 
uitous illumination shining everywhere, symbolizing funda- 
mental knowledge. 

The building represents the universally enlightening 
knowledge of the substance and function of the real universe, 
working in various ways for the maximum benefit of living 
beings. Therefore its size is equal to space, so that all worlds 
and their beings are living in it — though unaware of each 
other — as told in detail in the scripture, represented by the 
various worlds seen by Sudhana in the tower. 

The building was made by the great compassion of the 
ocean of enlightened knowledge, the great vow to help the 
living, and it was situated in the park of birth and death of all 
sentient beings. Therefore Maitreya said its manifestation is 
produced from skill in means, from virtue and knowledge; it 
comes from nowhere and goes nowhere. These are all charac- 
teristics of presence in the midst of origination and destruction 
with knowledge of illusoriness. It is like the power of actions of 
sentient beings, which arises and disappears without any grasp- 
able substance or appearance of coming and going. 

Maitreya is the Loving One, of whom buddhahood in the 
next lifetime was foretold. In the realm of knowledge of illusory 
states in the real universe, in every particle of every land there 
are infinite oceans of buddhas, but their unique enlightenment 
is always as is, without origin or disappearance, without past, 



  


1623 


future, or present. It is only through the great practice of 
Universal Good that there are manifestations of attainment of 
buddhahood, nirvana, and giving instructions for the future, 
according to what is timely and appropriate for sentient beings. 
That is why Maitreya appears to be in the position of successor- 
ship before the present buddha’s mission is ended, while in 
reality Maitreya is already equal to the buddhas. 

Shrisambhava and Shrimati extolled the virtues of Maitreya 
at length to induce Sudhana to approach and attend Maitreya, 
and warned him not to try with a limited mind to practice the 
six ways of transcendence, dwell in the ten stages, purify a 
buddha-field, or serve teachers. This makes it clear that the six 
transcendent ways and the ten stages are not yet free from the 
transcendental partial view of purity; do not yet fully embody 
the practice of Universal Good; and are not the same as the 
body of virtues of the ocean of fruits of rewards of Vairocana 
Buddha, the ocean of blessings represented as flower crowns, 
necklaces, bracelets, and so on. Through them one only attains 
equality with the emanation buddhas transcending the world, 
giving up the mortal body that likes and dislikes. 

Therefore when the eleventh stage is fulfilled, the Teaching 
leads into the real universe, to merge with the complete embod- 
iment of the fundamental root and arrive at the realm of the 
great knowledge of the real universe that originally underlies 
unawareness, thus naturally to be rewarded with boundless 
virtues. 

In addition, the infinitely adorned body of enjoyment 
developed by the differentiating knowledge of the ocean of 
practical vows of Universal Good would not allow Sudhana to 
stick to limited practices projected to inspire ordinary people. 

Now Sudhana prostrated himself in front of the building, 
using various modes of praise to extol this building as the abode 
of great sages with measureless virtues. This illustrates the 
fruits of buddhahood as being such that they can never be fully 
described. 

The enlightening being Maitreya came from elsewhere and 



lauded Sudhana’s virtues to the crowd, then extolled at length 
the virtues of the thought of enlightenment. “Coming from 
elsewhere” means that when adapting to conventions in order 
to teach people, one does not dwell on one’s own rewards. The 
process of using all spiritual capacities, enlightenment power, 
and the myriad practices of enlightening beings to turn the 
ocean of afflictions into the ocean of all knowledge is all based 
on the thought of enlightenment. 

The thought of enlightenment is independent, and knowl- 
edge is also independent, so all that is done is without depend- 
ence or obsession — myriad practices are like projections, help- 
ing the living is like magic, spiritual capacities and enlightened 
powers are like the moon in the sky appearing in waters 
everywhere. All these are functional capacities of the thought 
of enlightenment. Anything attained through any agency but 
the thought of enlightenment is not natural law, so the virtues 
of the thought of enlightenment are inconceivable. 

Maitreya made a sound by snapping his fingers, and the 
door to the building opened up. Snapping the fingers has the 
meaning of dismissing material sense, sound has the meaning 
of stirring awake. When material sense is removed and attach- 
ment gone, the door of knowledge spontaneously opens. 

Once Sudhana had entered the building, the door then 
reclosed. Opening means the disappearance of delusion and the 
appearance of knowledge. Reclosing means that in knowledge 
there is no inside or outside, no exiting or entering, no delusion 
or enlightenment. This means wholly returning to the source. 

Sudhana saw the interior of the building to be infinitely 
vast as space. This represents the infinity of the realm of 
knowledge. The ornaments were all made of precious sub- 
stances, representing the value of practical acts of kindness and 
wisdom. 

In the building Sudhana saw spiritually projected scenes: 
the past, present, and future practices of Maitreya, as well as 
the buddhas with whom he worked and his spiritual friends, 
who also expounded various truths to Sudhana. Because the 

realm of knowledge of the body of reality is by natural law 
always so, no thing is not spiritual, no phenomenon is not 
wonderful — these are spiritual scenes. Because past, present, 
and future are not beyond a moment, Sudhana saw events of all 
times. Because the nature of past, present, and future is perfect, 
they clearly always teach — so Sudhana heard past buddhas 
teaching. 

When Maitreya withdrew his spiritual force, the scenes 
that had been manifested now disappeared. This is because the 
identities of phenomena are like dreams, like illusions, like 
shadows, like reflections, always there and yet always gone, 
always one and yet always different. Maitreya let Sudhana know 
the essence of true Thusness, naturally going along with con- 
ditions yet naturally reverting to essence. 

52. Manjushri 

Then Maitreya sent Sudhana back to see his first benefactor 
Manjushri, showing that the ultimate result is the same as the 
cause, because the way into eternity of the silent function of 
universally illumined knowledge is not of the past, present, or 
future and has no beginning or end, no exit or entry. 

Sudhana traveled through a hundred and ten cities to see 
Manjushri, representing simultaneous certainty of the principles 
he had practiced. The unity of all buddhas and sentient beings 
in the same one real unverse is the place where Manjushri is 
seen. 

Manjushri reached out over a hundred and ten leagues to 
lay his right hand on Sudhana’s head, praising his ability to set 
out on these practical undertakings and be received by spiritual 
friends. Then he had Sudhana fulfill countless teachings, and 
had him enter the sphere of the practice of Universal Good. 
Laying the hand on the head symbolizes mutual identification 
of cause and effect. The hundred and ten leagues symbolize 
having passed through the causes and effects of the five ranks.