Therefore, having relied upon an excellent protector, solidify your certainty about the way that all the scriptures are causal factors for one person to become a buddha.
【◎ 是故应当依善依怙，于其一切正言，皆是一数取趣，成佛支缘。所有道理，令起定解。】
LAM RIM CHEN MO 《菩提道次第广论》
然后呢进入大乘，虽然有很多经典，我们现在《华严》做代表，或者你们自己可以想，各式各样的经典上面都这么说。这个文殊菩萨一再开示善财童子，以及他善财童子不断地参访善知识，随处随地那个善知识也一再开示他，说：“你要成佛啊，要成就一切智智，总要依靠善知识。”那么这个详细的情况到后面说，到后面说。这个是我们修学佛法第一步。
岚毗尼园是降生佛的地方，那里的守园神名妙德圆满。他从无量劫来，都是守降生佛的园地。他最早是在悦乐劫的时候，有自在功德幢佛出世，是由宝焰眼王的妃子，喜光夫人在金华园诞生的。他那时是乳母，当喜光夫人在一切施树下生下功德幢佛的时候，乳母在侧边将佛接下，用香水沐浴。天王传乳母普眼三昧，得此三昧后她就能看见很多世界都有佛在诞生，也看到很多世界有佛在说法，很多世界有佛在涅盘，乳母就发了大愿，愿今后都守护诞生佛的园地。因此她就作了守护诞生佛园地的神。
善财来到岚毗尼园，看见一个宝座，是七宝所成，设在树顶上，座上悬有幢幡宝盖，这些都是树枝树叶做成的，秀丽雅致，别具一格，妙德圆满就坐在宝座上。
善财上前举手合十，五体投地地说道：“圣者，我已发菩提心，利乐有情，造福人间，前来参拜圣者，愿慈悲教诲。”
妙德圆满神观此人诚心求法，想考验一下，便道：“我正要打扫园林，你就和我一同干吧！”说罢下了宝座，扛起锄头，把地下的坑坎填平，将高堆挖去。善财想，这妙德圆满神怪，一来就叫我干活，但为了求法，只好同他一起干。将荆棘砍除，忙了两个时辰左右，才把这些整理好。一块高低不平，坑坑洼洼的茅草地，变成金刚宝石组成的平坦庄严宝地。
妙德一看说：“差不多了。”善财正想休息一下。可是妙德又说：“还得认真干一下。”善财愣住了，想到，这妙德圆满神有意为难我，但是为了求善知识教诲也不在乎，随妙德又将树移栽在园地内。无论大树、小树，各分等级，各按秩序，植成一行行，整齐排列，前后左右看去，都是一行行整齐美观。善财觉得很累，想坐下休息，可是妙德并不稍待，在行树之间，又植以四时不凋之花，八节长青之草。草花之间，又竖以各种栏杆，青黄交接，高低适度。栏杆上又塑各种圣像，都是佛陀在因地（前生）之中的善行故事。看去生动引人入胜。
妙德圆满神又同善财进行了几个时辰，善财已不能支持，很想坐下，但有大愿精进神传授勇猛三昧。眼看天色不早了，妙德看出善财的内心说道：“这个园林才开始，还有很多要做的事。毗卢如来现在兜率宫，不久将来这里诞生。他一来就有很多诸佛菩萨和天龙八部都要来，园林小了容纳不下，因此还需要继续修建。善财以为还要继续干。妙德说：“我本想留你在此多住几天，而你要走的路程还远，要参拜善知识者的地方很多，还有很多菩萨行的道理要学。迦毗罗城有个释种名瞿波，你还需要去拜访她，她那里有修菩萨行的道理。”妙德又回到他的宝座。善财经此劳其筋骨的考验，又进了一步，前往迦毗罗城行去。
尔时，善财童子于大愿精进力救护一切众生夜神所，得菩萨解脱已，忆念修习，了达增长。
渐次游行，至岚毗尼林，周遍寻觅彼妙德神，见在一切宝树庄严楼阁中，坐宝莲华师子之座，二十亿那由他诸天恭敬围绕，为说菩萨受生海经，令其皆得生如来家，增长菩萨大功德海。善财见已，顶礼其足，合掌前立，白言：“大圣！我已先发阿耨多罗三藐三菩提心，而未能知菩萨云何修菩萨行、生如来家、为世大明？”
彼神答言：
“善男子！菩萨有十种受生藏，若菩萨成就此法，则生如来家，念念增长菩萨善根，不疲不懈，不厌不退，无断无失，离诸迷惑，不生怯劣、恼悔之心，趣一切智，入法界门，发广大心，增长诸度，成就诸佛无上菩提，舍世间趣，入如来地，获胜神通，诸佛之法常现在前，顺一切智真实义境。
“何等为十？一者，愿常供养一切诸佛受生藏；二者，发菩提心受生藏；三者，观诸法门勤修行受生藏；四者，以深净心普照三世受生藏；五者，平等光明受生藏；六者，生如来家受生藏；七者，佛力光明受生藏；八者，观普智门受生藏；九者，普现庄严受生藏；十者，入如来地受生藏。
“善男子！云何名：愿常供养一切佛受生藏？善男子！菩萨初发心时，作如是愿：‘我当尊重、恭敬、供养一切诸佛，见佛无厌，于诸佛所，常生爱乐，常起深信，修诸功德，恒无休息。’是为菩萨为一切智始集善根受生藏。
“云何名：发菩提心受生藏？善男子！此菩萨发阿耨多罗三藐三菩提心。所谓：起大悲心，救护一切众生故；起供养佛心，究竟承事故；起普求正法心，一切无悋故；起广大趣向心，求一切智故；起慈无量心，普摄众生故；起不舍一切众生心，被求一切智坚誓甲故；起无谄诳心，得如实智故；起如说行心，修菩萨道故；起不诳诸佛心，守护一切佛大誓愿故；起一切智愿心，尽未来化众生不休息故。菩萨以如是等佛刹微尘数菩提心功德故，得生如来家。是为菩萨第二受生藏。
“云何名：观诸法门勤修行受生藏？善男子！此菩萨摩诃萨，起观一切法门海心，起回向一切智圆满道心，起正念无过失业心，起一切菩萨三昧海清净心，起修成一切菩萨功德心，起庄严一切菩萨道心，起求一切智大精进行、修诸功德如劫火炽然无休息心，起修普贤行教化一切众生心，起善学一切威仪、修菩萨功德、舍离一切所有、住无所有真实心。是为菩萨第三受生藏。
“云何名：以深净心普照三世受生藏？善男子！此菩萨具清净增上心，得如来菩提光，入菩萨方便海，其心坚固犹若金刚，背舍一切诸有趣生，成就一切佛自在力，修殊胜行，具菩萨根，其心明洁，愿力不动，常为诸佛之所护念，破坏一切诸障碍山，普为众生作所依处。是为菩萨第四受生藏。
“云何名：平等光明受生藏？善男子！此菩萨具足众行，普化众生；一切所有，悉皆能舍；住佛究竟净戒境界；具足忍法，成就诸佛法忍光明；以大精进，趣一切智，到于彼岸；修习诸禅，得普门定；净智圆满，以智慧日，明照诸法；得无碍眼，见诸佛海，悟入一切真实法性；一切世间，见者欢喜，善能修习如实法门。是为菩萨第五受生藏。
“云何名：生如来家受生藏？善男子！此菩萨生如来家，随诸佛住，成就一切甚深法门，具三世佛清净大愿，得一切佛同一善根，与诸如来共一体性，具出世行白净善法，安住广大功德法门；入诸三昧，见佛神力；随所应化，净诸众生；如问而对，辩才无尽。是为菩萨第六受生藏。
“云何名：佛力光明受生藏？善男子！此菩萨深入佛力，游诸佛刹心无退转，供养承事菩萨众会无有疲厌，了一切法皆如幻起，知诸世间如梦所见，一切色相犹如光影，神通所作皆如变化，一切受生悉皆如影，诸佛说法皆如谷响，开示法界咸令究竟。是为菩萨第七受生藏。
“云何名：观普智门受生藏？善男子！此菩萨住童真位，观一切智一一智门，尽无量劫开演一切菩萨所行，于诸菩萨甚深三昧心得自在，念念生于十方世界诸如来所，于有差别境入无差别定，于无差别法现有差别智，于无量境知无境界，于少境界入无量境，通达法性广大无际，知诸世间悉假施设，一切皆是识心所起。是为菩萨第八受生藏。
“云何名：普现庄严受生藏？善男子！此菩萨能种种庄严无量佛刹，普能化现一切众生及诸佛身，得无所畏，演清净法，周流法界，无所障碍；随其心乐，普使知见，示现种种成菩提行，令生无碍一切智道；如是所作不失其时，而常在三昧毗卢遮那智慧之藏。是为菩萨第九受生藏。
“云何名：入如来地受生藏？善男子！此菩萨悉于三世诸如来所受灌顶法，普知一切境界次第。所谓：知一切众生前际后际殁生次第、一切菩萨修行次第、一切众生心念次第、三世如来成佛次第、善巧方便说法次第，亦知一切初、中、后际所有诸劫若成若坏名号次第。随诸众生所应化度，为现成道功德庄严，神通说法，方便调伏。是为菩萨第十受生藏。
“佛子！若菩萨摩诃萨，于此十法修习增长圆满成就，则能于一庄严中，现种种庄严；如是庄严一切国土，开导示悟一切众生，尽未来劫无有休息；演说一切诸佛法海种种境界、种种成熟，展转传来无量诸法；现不思议佛自在力，充满一切虚空法界；于诸众生心行海中而转法轮，于一切世界示现成佛，恒无间断；以不可说清净言音说一切法，住无量处通达无碍；以一切法庄严道场，随诸众生欲解差别而现成佛，开示无量甚深法藏，教化成就一切世间。”
尔时，岚毗尼林神，欲重明其义，以佛神力，普观十方而说颂言：
“最上离垢清净心，见一切佛无厌足，愿尽未来常供养，此明慧者受生藏。一切三世国土中，所有众生及诸佛，悉愿度脱恒瞻奉，此难思者受生藏。闻法无厌乐观察，普于三世无所碍，身心清净如虚空，此名称者受生藏。其心恒住大悲海，坚如金刚及宝山，了达一切种智门，此最胜者受生藏。大慈普覆于一切，妙行常增诸度海，以法光明照群品，此雄猛者受生藏。了达法性心无碍，生于三世诸佛家，普入十方法界海，此明智者受生藏。法身清净心无碍，普诣十方诸国土，一切佛力靡不成，此不思议受生藏。入深智慧已自在，于诸三昧亦究竟，观一切智如实门，此真身者受生藏。净治一切诸佛土，勤修普化众生法，显现如来自在力，此大名者受生藏。久已修行萨婆若，疾能趣入如来位，了知法界皆无碍，此诸佛子受生藏。
“善男子！菩萨具此十法，生如来家，为一切世间清净光明。善男子！我从无量劫来，得是自在受生解脱门。”
善财白言：“圣者！此解脱门境界云何？”
答言：
“善男子！我先发愿：‘愿一切菩萨示受生时皆得亲近；愿入毗卢遮那如来无量受生海。’以昔愿力，生此世界阎浮提中岚毗尼园，专念菩萨何时下生；经于百年，世尊果从兜率陀天而来生此。
“时，此林中现十种相。何等为十？一者，此园中地忽自平坦，坑坎、塠阜悉皆不现。二者，金刚为地，众宝庄严，无有瓦砾、荆棘、株杌。三者，宝多罗树周匝行列，其根深植至于水际。四者，生众香芽，现众香藏，宝香为树，扶疏荫映，其诸香气皆逾天香。五者，诸妙华鬘宝庄严具，行列分布，处处充满。六者，园中所有一切诸树，皆自然开摩尼宝华。七者，诸池沼中，皆自生华，从地涌出，周布水上。八者，时此林中，娑婆世界欲色所住天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽，一切诸王，莫不来集，合掌而住。九者，此世界中所有天女，乃至摩睺罗伽女皆生欢喜，各各捧持诸供养具，向毕洛叉树前，恭敬而立。十者，十方一切诸佛脐中，皆放光明，名：菩萨受生自在灯，普照此林；一一光中，悉现诸佛受生，诞生所有神变，及一切菩萨受生功德，又出诸佛种种言音。是为林中十种瑞相。此相现时，诸天王等即知当有菩萨下生；我见此瑞，欢喜无量。
“善男子！摩耶夫人出迦毗罗城，入此林时，复现十种光明瑞相，令诸众生得法光明。何等为十？所谓：一切宝华藏光、宝香藏光、宝莲华开演出真实妙音声光、十方菩萨初发心光、一切菩萨得入诸地现神变光、一切菩萨修波罗蜜圆满智光、一切菩萨大愿智光、一切菩萨教化众生方便智光、一切菩萨证于法界真实智光、一切菩萨得佛自在受生出家成正觉光。此十光明，普照无量诸众生心。
“善男子！摩耶夫人于毕洛叉树下坐时，复现菩萨将欲诞生十种神变。何等为十？
“善男子！菩萨将欲诞生之时，欲界诸天天子、天女，及以色界一切诸天、诸龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽并其眷属，为供养故，悉皆云集。摩耶夫人威德殊胜，身诸毛孔咸放光明，普照三千大千世界无所障碍，一切光明悉皆不现，除灭一切众生烦恼及恶道苦。是为菩萨将欲诞生第一神变。
“又，善男子！当尔之时，摩耶夫人腹中悉现三千世界一切形像，其百亿阎浮提内，各有都邑，各有园林，名号不同，皆有摩耶夫人于中止住、天众围绕，悉为显现菩萨将生不可思议神变之相。是为菩萨将欲诞生第二神变。
“又，善男子！摩耶夫人一切毛孔，皆现如来往昔修行菩萨道时，恭敬供养一切诸佛，及闻诸佛说法音声。譬如明镜及以水中，能现虚空日月、星宿、云雷等像；摩耶夫人身诸毛孔亦复如是，能现如来往昔因缘。是为菩萨将欲诞生第三神变。
“又，善男子！摩耶夫人身诸毛孔，一一皆现如来往修菩萨行时，所住世界，城邑聚落，山林河海，众生劫数，值佛出世，入净国土，随所受生，寿命长短，依善知识修行善法，于一切刹在在生处，摩耶夫人常为其母；如是一切，于毛孔中靡不皆现。是为菩萨将欲诞生第四神变。
“又，善男子！摩耶夫人一一毛孔，显现如来往昔修行菩萨行时，随所生处，色相形貌，衣服饮食，苦乐等事，一一普现，分明辨了。是为菩萨将欲诞生第五神变。
“又，善男子！摩耶夫人身诸毛孔，一一皆现世尊往昔修施行时，舍所难舍──头目耳鼻，唇舌牙齿，身体手足，血肉筋骨，男女妻妾，城邑宫殿，衣服璎珞，金银宝货。──如是一切内外诸物，亦见受者形貌、音声及其处所。是为菩萨将欲诞生第六神变。
“又，善男子！摩耶夫人入此园时，其林普现过去所有一切诸佛入母胎时国土、园林、衣服、华鬘、涂香、末香、幡缯、幢盖──一切众宝庄严之事，妓乐歌咏上妙音声，令诸众生普得见闻。是为菩萨将诞生时第七神变。
“又，善男子！摩耶夫人入此园时，从其身出菩萨所住摩尼宝王宫殿、楼阁，超过一切天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽及诸人王之所住者，宝网覆上，妙香普熏，众宝庄严，内外清净，各各差别，不相杂乱，周匝遍满岚毗尼园。是为菩萨将诞生时第八神变。
“又，善男子！摩耶夫人入此园时，从其身出十不可说百千亿那由他佛刹微尘数菩萨，其诸菩萨身形容貌、相好光明、进止威仪、神通眷属，皆与毗卢遮那菩萨等无有异，悉共同时赞叹如来。是为菩萨将诞生时第九神变。
“又，善男子！摩耶夫人将欲诞生菩萨之时，忽于其前，从金刚际出大莲华，名为：一切宝庄严藏。金刚为茎，众宝为须，如意宝王以为其台，有十佛刹微尘数叶，一切皆以摩尼所成宝网、宝盖以覆其上。一切天王所共执持；一切龙王降注香雨；一切夜叉王恭敬围绕，散诸天华；一切乾闼婆王出微妙音，歌赞菩萨往昔供养诸佛功德；一切阿修罗王舍憍慢心，稽首敬礼；一切迦楼罗王垂宝缯幡，遍满虚空；一切紧那罗王欢喜瞻仰，歌咏赞叹菩萨功德；一切摩睺罗伽王皆生欢喜，歌咏赞叹，普雨一切宝庄严云。是为菩萨将诞生时第十神变。
“善男子！岚毗尼园示现如是十种相已，然后菩萨其身诞生。如虚空中现净日轮，如高山顶出于庆云，如密云中而耀电光，如夜暗中而然大炬；尔时，菩萨从母胁生，身相光明亦复如是。善男子！菩萨尔时，虽现初生，悉已了达一切诸法，如梦如幻，如影如像，无来无去，不生不灭。
“善男子！当我见佛于此四天下阎浮提内岚毗尼园示现初生种种神变时，亦见如来于三千大千世界百亿四天下阎浮提内岚毗尼园中示现初生种种神变；亦见三千大千世界一一尘中无量佛刹，亦见百佛世界、千佛世界乃至十方一切世界一一尘中无量佛刹，如是一切诸佛刹中，皆有如来示现受生种种神变。如是念念，常无间断。”
时，善财童子白彼神言：“大天得此解脱，其已久如？”
答言：
“善男子！乃往古世，过亿佛刹微尘数劫，复过是数。时，有世界名为：普宝，劫名：悦乐，八十那由他佛于中出现；其第一佛，名：自在功德幢，十号具足。彼世界中，有四天下，名：妙光庄严；其四天下阎浮提中，有一王都，名：须弥庄严幢；其中有王，名：宝焰眼；其王夫人，名曰：喜光。善男子！如此世界摩耶夫人，为毗卢遮那如来之母；彼世界中喜光夫人，为初佛母，亦复如是。
“善男子！其喜光夫人将欲诞生菩萨之时，与二十亿那由他采女诣金华园；园中有楼，名：妙宝峰；其边有树，名：一切施。喜光夫人攀彼树枝而生菩萨，诸天王众各持香水共以洗沐。时，有乳母名为：净光，侍立其侧。既洗沐已，诸天王众授与乳母。乳母敬受，生大欢喜，即得菩萨普眼三昧；得此三昧已，普见十方无量诸佛，复得菩萨于一切处示现受生自在解脱。如初受胎识，速疾无碍；得此解脱故，见一切佛乘本愿力受生自在，亦复如是。善男子！于汝意云何？彼乳母者，岂异人乎？我身是也。我从是来，念念常见毗卢遮那佛示现菩萨受生海调伏众生自在神力。如见毗卢遮那佛乘本愿力，念念于此三千大千，乃至十方一切世界微尘之内，皆现菩萨受生神变；见一切佛悉亦如是，我皆恭敬承事供养，听所说法，如说修行。”
时，岚毗尼林神，欲重宣此解脱义，承佛神力，普观十方而说颂言：
“佛子汝所问，诸佛甚深境；汝今应听受，我说其因缘。过亿刹尘劫，有劫名悦乐；八十那由他，如来出兴世。最初如来号，自在功德幢；我在金华园，见彼初生日。我时为乳母，智慧极聪利；诸天授与我，菩萨金色身。我时疾捧持，谛观不见顶，身相皆圆满，一一无边际。离垢清净身，相好以庄严，譬如妙宝像，见已自欣庆。思惟彼功德，疾增众福海；见此神通事，发大菩提心。专求佛功德，增广诸大愿，严净一切刹，灭除三恶道。普于十方土，供养无数佛，修行本誓愿，救脱众生苦。我于彼佛所，闻法得解脱，亿刹微尘数，无量劫修行。劫中所有佛，我悉曾供养，护持其正法，净此解脱海。亿刹微尘数，过去十力尊，尽持其法轮，增明此解脱。我于一念顷，见此刹尘中，一一有如来，所净诸刹海。刹内悉有佛，园中示诞生，各现不思议，广大神通力。或见不思议，亿刹诸菩萨，住于天宫上，将证佛菩提。无量刹海中，诸佛现受生，说法众围绕，于此我皆见。一念见亿刹，微尘数菩萨，出家趣道场，示现佛境界。我见刹尘内，无量佛成道，各现诸方便，度脱苦众生。一一微尘中，诸佛转法轮，悉以无尽音，普雨甘露法。亿刹微尘数，一一刹尘内，悉见于如来，示现般涅槃。如是无量刹，如来示诞生；而我悉分身，现前兴供养。不思议刹海，无量趣差别；我悉现其前，雨于大法雨。佛子我知此，难思解脱门，无量亿劫中，称扬不可尽。
“善男子！我唯知此菩萨于无量劫遍一切处示现受生自在解脱。如诸菩萨摩诃萨，能以一念为诸劫藏，观一切法，以善方便而现受生；周遍供养一切诸佛，究竟通达一切佛法；于一切趣皆现受生，一切佛前坐莲华座；知诸众生应可度时，为现受生方便调伏；于一切刹现诸神变，犹如影像悉现其前。我当云何能知能说彼功德行？
“善男子！此迦毗罗城，有释种女，名曰：瞿波。汝诣彼问：菩萨云何于生死中教化众生？”
时，善财童子顶礼其足，绕无数匝，殷勤瞻仰，辞退而去。
Sutejomandalaratishri
Remembering the instruction of the night goddess Sarvajagadrak-shapranidhanaviryaprabha, cultivating and extending the enlightening liberation born of roots of goodness fostering the development of all beings according to their mentalities, Sudhana made his way to the Lumbini grove. When he got to the Lumbini grove he circled it, looking for the goddess Sutejomandalaratishri. 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 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 his respects, and said, “I have set my mind on supreme perfect enlightenment, but I do not know how enlightening beings get to be born in the family of buddhas, or how, carrying 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 enlightening beings, without stopping, without becoming exhausted, without regressing, without giving up, without wearying, without becoming discouraged, without becoming confused, without tarrying, without becoming 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 enlightenment. They grow by means of all the transcendent ways, they withdraw from all worldly ways, and progress into the stage of those who realize Thusness. They refine mystic knowledge, become aware of all principles of enlightenment, and accord with the realm of omniscience. What are 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 consummation 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 purification of the intent in viewing past, present, and future. The fifth is the birth of enlightening beings as offspring of the light of universal 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 undertaking 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 are flooded with well-being by the sight of buddhas. Gaining virtue with unwavering faith, tireless, they ceaselessly work to bring offerings to all buddhas. This is enlightening beings’ first kind of birth, as offspring of the undertaking of the vow to serve all buddhas, which is conducive 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 ultimately; 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 abandon 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 perfect 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 are 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 fulfilling 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 qualities 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 eon 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 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 are like dreams. They effect the magical manifestation of all forms, like reflections, and they attain mastery of the miraculous effects of mystic knowledge, like emanations. 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 contemplation 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 knowledge they will travel for measureless eons 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 inseparable 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 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 emanations 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 emanational beings, skilled in producing 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 are dealing with, and arrive at the skill to guide unthinkable numbers of sentient beings. They show enlightenment through various practices, are 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 are 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 generation 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 present ages of 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 born, come into existence, form and develop, are 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 particularizations of the various objects of sense in the ocean of all actualities; they show the inconceivable majesty of buddhas throughout the space of the cosmos; 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 be 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 reached the state of unobstructed infinitude, they produce spheres of enlightening beings beautifully arrayed with all realities; they expound the infinitely various treasury of the Teaching, pursuant to infinite buddhahood, for the purpose of perfecting all beings, expounding it to all beings in accord with their mentalities.”
Then Sutejomandalaratishri, 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 of enlightening beings:
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 beings,
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 beings 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,
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 figurines 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 various celestial flowers; this was the fifth omen to appear.
Then great treasuries of jewels 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 various kinds of beings came here joyfully with all kinds of offerings and bowed 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 manifestations 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 blossoming 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 enlightening 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 controlling all vows of the enlightening beings of the ten directions appeared in this grove. Also the light of all enlightening beings’ knowledge of developmental 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, unobscured, unobstructed, pervaded everywhere, extinguished all the pains of the hells, the animal realms, the ghost realms, and the pains and afflictions of the beings in all states of existence, then remained, shining, illuminating. This was the first miracle attending the birth of the enlightening 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 are seen reflected in a lake, in a piece 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 practice 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 enlightening 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 appearances 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.
“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 radiance, 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 great jewel lotus called Calyx Arrayed with All Jewels emerged. Its calyx was unsurpassed diamond, surrounded by all the finest jewels 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 service of buddhas, the chief titans prostrating themselves in respect, freed of arrogance, pride, and conceit, the chief birds trailing jewel streamers, adorning the sky, the chief celestial choristers looking on joyfully singing songs encouraging the enlightening beings, the chief serpents showering adornments, 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, manifesting 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 manifestation of appearance to the world without origin or extinction.
“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 of buddha-lands in each and every atom, or of the miracles attending the birth of the enlightening being in each and every one of 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 miracles 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 of 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 Adornments, 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 Paragon 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 buddha, 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 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 Joyous 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 miracles 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 buddhas 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
As atoms in a hundred million lands,
An age in which there were
Eight decillion buddhas.
Invincible Paragon of Virtue
Was the first of 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,
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
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,
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 manifest 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 enlightening development.”
Then Sudhana paid his respects and left the goddess of the Lumbini grove.
References 参考资料:
- 《华严经》 Avatamsaka Sūtra
- 善财童子五十三参原文、白话故事、图片 – 弘善佛教网
- The Flower Ornament Scripture A Translation Of The Avatamsaka Sutra By Thomas Cleary : Free Download, Borrow, and Streaming : Internet Archive
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