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。
善财前往迦毗罗城，路过“普现法界光明讲堂”，里面涌出一群手执各种器杖的怪神，顶盔贯甲，掉眉愣眼，凶狠狠，恶狼狼的，直奔善财而来。善财见此，惊慌不已，不知是何妖怪杀将过来，躲避不及，只有闭上眼睛，等著受死。想到我为了解脱众生苦难，参遍四十几位善知识，只落得如此下场。又想到为了众生的苦难，死也值得！正思想间，众神已涌至面前。为首一个将军模样的神，手执枪跪下施礼，说道：“我名无忧德，镇守此讲堂，闻仁者到来，未曾远迎，请仁者谅解，入我讲堂吧。”
善财闻言，又惊又喜，忙扶起无忧德道：“恕我年幼无知，礼节不周，请多原谅。”
善财这才放心，随著众神，进了讲堂。
善财坐定，无忧德神持宾主礼，互道寒喧。无忧德神道：“我早知道，仁者发心广大，度众生心切，为了寻师悟道，历尽千辛万苦，涉过千山万水，今日到此，实在难得。”
善财道：“我受文殊师利开导，已发菩提心，利乐有情，造福人间。但不知如何行？因此到各处参访。今日到此，承蒙厚爱，实在惭愧！”
无忧德神请善财升坐法堂，为众神说法。
善财谦虚客气一番，上法堂坐了。众神撒出各种鲜花，演奏各种乐音，焚上各种妙香。香烟缭绕，善财开始说法了。为了适应根机，以他参学到的知识说颂曰：
应以清净心，承事善知识。
不自惜身命，功德悉圆满。
放大智慧光，普照一切世。
行世无障碍，坚固不可动。
善财言毕，一彩女来在堂前对善财施礼道：“仁者，瞿波女请您入内堂。”
瞿波女喜出望外，想不到这么容易就找到瞿波女，即随彩女进入内堂去。
瞿波女坐内堂宝莲花狮子座上，众多彩女围绕，个个品貌端庄，身材窈窕，皆是善根福德之像。善财上前与瞿波施礼道：“圣者，我已发菩提心，但不知如何行，求圣者开示。”
瞿波女道：“善男子，我知你远来，特派无忧德神前来迎接。”
善财没有料到，这个青年女子如此神通广大，便问道：“圣者，你的智慧广大，是怎么修行的呢？”
瞿波女道：“要说远，推到过去微尘数劫，有个无畏彼世界。其四天下阎浮提中有一王城，名高胜树。城中有大王名财主。王有五百王子，皆勇健，能伏怨敌。有一王子名威德主，像貌端正，与诸彩女游香乐园，遇见一个老妪，名善现，带一少女，名妙德。妙德见太子心生爱慕，对母亲道： “我愿侍奉太子。若不能如愿，宁肯自死。”母亲道：“儿啊，快莫如此想。他是太子，你是贫贱女，不相匹配。”
妙德因在法云光明道场，听胜日身佛说众生平等，没有尊卑怖畏。便走到太子前说：“我喜欢你为人正直，你愿意同我交为生死同伴的朋友吗？”
太子道：“你是谁家女子？若已经许人，就不要爱我。若爱我，我还要了解你的性情好坏？”
善现母道：“我的女儿是莲花化生，清洁净美，人人称羡。多少小伙子想追求她，她一个看不起。因为她相貌端正，性情温柔，言辞委婉。工巧技艺，无不熟悉。诗词歌赋，无不精通。而且善知理，精通兵法。女儿中不可多得，若非太子，不能匹配。”
太子道：“若真是这样，我很尊重。但要象我这样，所有珍贵财宝，福德智慧，都不为本人私有，都要给所有人们共同享受。不但如此，乃至自己的头目髓脑都施与人们，以此为高尚美德。若能如此，我是很爱你的。”
妙德道：“我一贯主张这样，行为也是这样，我正因为知道你是这样，所以我才爱你的。”
太子喜欢，将珠宝散在妙德女身上。妙德又回赠缨络。
二人双双并肩携手，来到法云光明道场，礼拜如来后，返宫拜见大王。大王惊讶，不但没责怪，反而赞叹妙德智慧。即带领五百大臣，去朝拜佛，将江山传给太子。太子即位，王四天下。瞿波女说：“此妙德女就是我，太子就是你。你从此无量劫，广求善法。我从此经微尘数劫，都如此布施，如此供养诸佛菩萨。因此我能成就一切菩萨所行，一切众生所愿。于一切法中得三昧海。以此三昧能遍知一切法的个性，共性、真实性。遍知此世界，他世界，无量诸世界的佛说法，众生受业开悟等一切现行。善知人的过去和未来的善恶业力和果报。以此因缘，故知你今天要来，我派无忧德神迎接。”这一番语，启发善财宿慧，观照过去因缘。由此因缘，得遍一切三昧海，善观过去、现在、未来三世一切诸缘。
瞿波道：“就这一点，是不够成就利乐有情的，你还要到摩耶夫人那去参学。”善财知摩耶夫人为佛母，欢喜跳跃而出。
尔时，善财童子向迦毗罗城，思惟修习受生解脱，增长广大，忆念不舍。
渐次游行，至菩萨集会普现法界光明讲堂，其中有神，号：无忧德，与一万主宫殿神俱，来迎善财，作如是言：
“善来丈夫！有大智慧，有大勇猛，能修菩萨不可思议自在解脱，心恒不舍广大誓愿，善能观察诸法境界；安住法城，入于无量诸方便门，成就如来功德大海；得妙辩才，善调众生，获圣智身，恒顺修行，知诸众生心行差别，令其欢喜趣向佛道。
“我观仁者修诸妙行心无暂懈，威仪所行悉皆清净，汝当不久得诸如来清净庄严无上三业，以诸相好庄严其身，以十力智莹饰其心，游诸世间。我观仁者勇猛精进而无有比，不久当得普见三世一切诸佛听受其法，不久当得一切菩萨禅定解脱诸三昧乐，不久当入诸佛如来甚深解脱。何以故？见善知识亲近供养，听受其教，忆念修行，不懈不退，无忧无悔，无有障碍，魔及魔民不能为难，不久当成无上果故。”
善财童子言：
“圣者！如向所说，愿我皆得。圣者！我愿一切众生，息诸热恼，离诸恶业，生诸安乐，修诸净行。圣者！一切众生，起诸烦恼，造诸恶业，堕诸恶趣，若身若心恒受楚毒，菩萨见已心生忧恼。圣者！譬如有人，唯有一子，爱念情至，忽见被人割截肢体，其心痛切不能自安。菩萨摩诃萨亦复如是，见诸众生以烦恼业堕三恶趣受种种苦，心大忧恼。若见众生起身、语、意三种善业，生天人趣受身心乐，菩萨尔时生大欢喜。何以故？菩萨不自为故求一切智，不贪生死诸欲快乐，不随想倒、见倒、心倒、诸结、随眠、爱见力转，不起众生种种乐想，亦不味著诸禅定乐，非有障碍、疲厌、退转住于生死。但见众生于诸有中，具受无量种种诸苦，起大悲心，以大愿力而普摄取。悲愿力故，修菩萨行，为断一切众生烦恼，为求如来一切智智，为供养一切诸佛如来，为严净一切广大国土，为净治一切众生乐欲及其所有身心诸行，于生死中无有疲厌。
“圣者！菩萨摩诃萨于诸众生，为庄严，令生人天富贵乐故；为父母，为其安立菩提心故；为养育，令其成就菩萨道故；为卫护，令其远离三恶道故；为船师，令其得度生死海故；为归依，令舍诸魔烦恼怖故；为究竟，令其永得清凉乐故；为津济，令入一切诸佛海故；为导师，令至一切法宝洲故；为妙华，开敷诸佛功德心故；为严具，常放福德智慧光故；为可乐，凡有所作悉端严故；为可尊，远离一切诸恶业故；为普贤，具足一切端严身故；为大明，常放智慧净光明故；为大云，常雨一切甘露法故。圣者！菩萨如是修诸行时，令一切众生皆生爱乐、具足法乐。”
尔时，善财童子将升法堂，其无忧德及诸神众，以出过诸天上妙华鬘、涂香、末香，及以种种宝庄严具，散善财上，而说颂言：
“汝今出世间，为世大明灯，普为诸众生，勤求无上觉。无量亿千劫，难可得见汝；功德日今出，灭除诸世暗。汝见诸众生，颠倒惑所覆，而兴大悲意，求证无师道。汝以清净心，寻求佛菩提，承事善知识，不自惜身命。汝于诸世间，无依无所著，其心普无碍，清净如虚空。汝修菩提行，功德悉圆满，放大智慧光，普照一切世。汝不离世间，亦不著于世，行世无障碍，如风游虚空。譬如火灾起，一切无能灭；汝修菩提行，精进火亦然。勇猛大精进，坚固不可动，金刚慧师子，游行无所畏。一切法界中，所有诸刹海，汝悉能往诣，亲近善知识。”
尔时，无忧德神说此颂已，为爱乐法故，随逐善财，恒不舍离。
尔时，善财童子入普现法界光明讲堂，周遍推求彼释氏女，见在堂内，坐宝莲华师子之座，八万四千采女所共围绕。是诸采女，靡不皆从王种中生，悉于过去修菩萨行同种善根，布施、爱语普摄众生；已能明见一切智境，已共修集佛菩提行；恒住正定，常游大悲，普摄众生犹如一子；慈心具足，眷属清净；已于过去成就菩萨不可思议善巧方便，皆于阿耨多罗三藐三菩提得不退转，具足菩萨诸波罗蜜；离诸取著，不乐生死；虽行诸有，心常清净，恒勤观察一切智道；离障盖网，超诸著处，从于法身而示化形；生普贤行，长菩萨力，智日慧灯悉已圆满。
尔时，善财童子诣彼释女瞿波之所，顶礼其足，合掌而住，作如是言：“圣者！我已先发阿耨多罗三藐三菩提心，而未知菩萨云何于生死中，而不为生死过患所染？了法自性，而不住声闻、辟支佛地？具足佛法，而修菩萨行？住菩萨地，而入佛境界？超过世间，而于世受生？成就法身，而示现无边种种色身？证无相法，而为众生示现诸相？知法无说，而广为众生演说诸法？知众生空，而恒不舍化众生事？虽知诸佛不生不灭，而勤供养无有退转？虽知诸法无业无报，而修诸善行恒不止息？”
时，瞿波女告善财言：
“善哉善哉！善男子！汝今能问菩萨摩诃萨如是行法，修习普贤诸行愿者能如是问。谛听谛听！善思念之！我当承佛神力，为汝宣说。
“善男子！若诸菩萨成就十法，则能圆满因陀罗网普智光明菩萨之行。何等为十？所谓：依善知识故，得广大胜解故，得清净欲乐故，集一切福智故，于诸佛所听闻法故，心恒不舍三世佛故，同于一切菩萨行故，一切如来所护念故，大悲妙愿皆清净故，能以智力普断一切诸生死故。是为十。若诸菩萨成就此法，则能圆满因陀罗网普智光明菩萨之行。
“佛子！若菩萨亲近善知识，则能精进不退修习出生无尽佛法。佛子！菩萨以十种法，承事善知识。何等为十？所谓：于自身命无所顾惜，于世乐具心不贪求，知一切法性皆平等，永不退舍一切智愿，观察一切法界实相，心恒舍离一切有海，知法如空心无所依，成就一切菩萨大愿，常能示现一切刹海，净修菩萨无碍智轮。佛子！应以此法承事一切诸善知识，无所违逆。”
尔时，释迦瞿波女，欲重明此义，承佛神力，观察十方，而说颂言：
“菩萨为利诸群生，正念亲承善知识，敬之如佛心无怠，此行于世帝网行。胜解广大如虚空，一切三世悉入中，国土众生佛皆尔，此是普智光明行。志乐如空无有际，永断烦恼离诸垢，一切佛所修功德，此行于世身云行。菩萨修习一切智，不可思议功德海，净诸福德智慧身，此行于世不染行。一切诸佛如来所，听受其法无厌足，能生实相智慧灯，此行于世普照行。十方诸佛无有量，一念一切悉能入，心恒不舍诸如来，此向菩提大愿行。能入诸佛大众会，一切菩萨三昧海，愿海及以方便海，此行于世帝网行。一切诸佛所加持，尽未来际无边劫，处处修行普贤道，此是菩萨分身行。见诸众生受大苦，起大慈悲现世间，演法光明除暗冥，此是菩萨智日行。见诸众生在诸趣，为集无边妙法轮，令其永断生死流，此是修行普贤行。菩萨修行此方便，随众生心而现身，普于一切诸趣中，化度无量诸含识。以大慈悲方便力，普遍世间而现身，随其解欲为说法，皆令趣向菩提道。”
时，释迦瞿波说此颂已，告善财童子言：“善男子！我已成就观察一切菩萨三昧海解脱门。”
善财言：“大圣！此解脱门境界云何？”
答言：
“善男子！我入此解脱，知此娑婆世界佛刹微尘数劫，所有众生于诸趣中，死此生彼，作善作恶，受诸果报，有求出离、不求出离，正定、邪定及以不定，有烦恼善根，无烦恼善根，具足善根，不具足善根，不善根所摄善根，善根所摄不善根；如是所集善、不善法，我皆知见。又彼劫中所有诸佛名号、次第，我悉了知。彼佛世尊从初发心，及以方便求一切智，出生一切诸大愿海，供养诸佛，修菩萨行，成等正觉，转妙法轮，现大神通，化度众生，我悉了知。亦知彼佛众会差别，其众会中有诸众生依声闻乘而得出离，其声闻众过去修习一切善根，及其所得种种智慧，我悉了知。有诸众生依独觉乘而得出离，其诸独觉所有善根、所得菩提、寂灭解脱、神通变化、成熟众生、入于涅槃，我悉了知。亦知彼佛诸菩萨众，其诸菩萨从初发心，修习善根，出生无量诸大愿行，成就满足诸波罗蜜种种庄严菩萨之道，以自在力，入菩萨地，住菩萨地，观菩萨地，净菩萨地，菩萨地相、菩萨地智、菩萨摄智、菩萨教化众生智、菩萨建立智、菩萨广大行境界、菩萨神通行、菩萨三昧海、菩萨方便，菩萨于念念中所入三昧海、所得一切智光明、所获一切智电光云、所得实相忍、所通达一切智、所住刹海、所入法海、所知众生海、所住方便、所发誓愿、所现神通，我悉了知。“善男子！此娑婆世界，尽未来际，所有劫海，展转不断，我皆了知。如知娑婆世界，亦知娑婆世界内微尘数世界，亦知娑婆世界内一切世界，亦知娑婆世界微尘内所有世界，亦知娑婆世界外十方无间所住世界，亦知娑婆世界世界种所摄世界，亦知毗卢遮那世尊此华藏世界海中十方无量诸世界种所摄世界，所谓：世界广博、世界安立、世界轮、世界场、世界差别、世界转、世界莲华、世界须弥、世界名号。尽此世界海一切世界，由毗卢遮那世尊本愿力故，我悉能知，亦能忆念。
“亦念如来往昔所有诸因缘海。所谓：修集一切诸乘方便，无量劫中，住菩萨行，净佛国土，教化众生，承事诸佛，造立住处，听受说法，获诸三昧，得诸自在；修檀波罗蜜入佛功德海，持戒苦行，具足诸忍，勇猛精进，成就诸禅，圆满净慧；于一切处示现受生，普贤行愿悉皆清净，普入诸刹，普净佛土，普入一切如来智海，普摄一切诸佛菩提，得于如来大智光明，证于诸佛一切智性，成等正觉，转妙法轮；及其所有道场众会，其众会中一切众生，往世已来所种善根，从初发心，成熟众生，修行方便，念念增长，获诸三昧神通解脱。如是一切，我悉了知。何以故？我此解脱，能知一切众生心行、一切众生修行善根、一切众生杂染清净、一切众生种种差别、一切声闻诸三昧门、一切缘觉寂静三昧神通解脱、一切菩萨一切如来解脱光明，皆了知故。”
尔时，善财童子白瞿波言：“圣者得此解脱，其已久如？”
答言：
“善男子！我于往世，过佛刹微尘数劫，有劫名：胜行，世界名：无畏。彼世界中，有四天下，名为：安隐。其四天下阎浮提中，有一王城，名：高胜树，于八十王城中最为上首。彼时，有王名曰：财主，其王具有六万采女、五百大臣、五百王子；其诸王子皆悉勇健，能伏怨敌。其王太子，名：威德主，端正殊特，人所乐见，足下平满，轮相备具，足趺隆起，手足指间皆有网缦，足跟齐正，手足柔软，伊尼耶鹿王（月耑，音chuan），七处圆满，阴藏隐密，其身上分如师子王，两肩平满，双臂（月庸，音yong）长，身相端直，颈文三道，颊如师子，具四十齿悉皆齐密，四牙鲜白，其舌长广出梵音声，眼目绀青，睫如牛王，眉间毫相，顶上肉髻，皮肤细软如真金色，身毛上靡，发帝青色，其身洪满如尼拘陀树。
“尔时，太子受父王教，与十千采女诣香牙园游观戏乐。太子是时，乘妙宝车，其车具有种种严饰，置大摩尼师子之座而坐其上；五百采女各执宝绳牵驭而行，进止有度，不迟不速；百千万人持诸宝盖，百千万人持诸宝幢，百千万人持诸宝幡，百千万人作诸妓乐，百千万人烧诸名香，百千万人散诸妙华，前后围绕而为翊从。道路平正，无有高下，众宝杂华散布其上；宝树行列，宝网弥覆，种种楼阁延袤其间。其楼阁中，或有积聚种种珍宝，或有陈列诸庄严具，或有供设种种饮食，或有悬布种种衣服，或有备拟诸资生物，或复安置端正女人，及以无量僮仆侍从；随有所须，悉皆施与。
“时，有母人名为：善现，将一童女名：具足妙德，颜容端正，色相严洁，洪纤得所，修短合度，目发绀青，声如梵音，善达工巧，精通辩论，恭勤匪懈，慈愍不害，具足惭愧，柔和质直，离痴寡欲，无诸谄诳，乘妙宝车，采女围绕，及与其母从王城出，先太子行。见其太子言辞讽咏，心生爱染，而白母言：‘我心愿得敬事此人，若不遂情，当自殒灭。’母告女言：‘莫生此念。何以故？此甚难得。此人具足轮王诸相，后当嗣位作转轮王，有宝女出，腾空自在。我等卑贱，非其匹偶。此处难得，勿生是念。’
“彼香牙园侧，有一道场，名：法云光明。时，有如来名：胜日身，十号具足，于中出现已经七日。时，彼童女暂时假寐，梦见其佛；从梦觉已，空中有天而告之言：‘胜日身如来，于法云光明道场成等正觉已经七日，诸菩萨众前后围绕。天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、梵天乃至色究竟天，诸地神、风神、火神、水神、河神、海神、山神、树神、园神、药神、主城神等，为见佛故，皆来集会。’
“时，妙德童女梦睹如来故，闻佛功德故，其心安隐，无有怖畏，于太子前而说颂言：
‘我身最端正，名闻遍十方，智慧无等伦，善达诸工巧。无量百千众，见我皆贪染；我心不于彼，而生少爱欲。无瞋亦无恨，无嫌亦无喜，但发广大心，利益诸众生。我今见太子，具诸功德相，其心大欣庆，诸根咸悦乐。色如光明宝，发美而右旋，额广眉纤曲，我心愿事汝。我观太子身，譬若真金像，亦如大宝山，相好有光明。目广绀青色，月面师子颊，喜颜美妙音，愿垂哀纳我！舌相广长妙，犹如赤铜色；梵音紧那声，闻者皆欢喜。口方不褰缩，齿白悉齐密，发言现笑时，见者心欢喜。离垢清净身，具相三十二，必当于此界，而作转轮位。’
“尔时，太子告彼女言：‘汝是谁女？为谁守护？若先属人，我则不应起爱染心。’
“尔时，太子以颂问言：
‘汝身极清净，功德相具足；我今问于汝，汝于谁所住？谁为汝父母？汝今系属谁？若已属于人，彼人摄受汝。汝不盗他物，汝不有害心，汝不作邪淫，汝依何语住？不说他人恶，不坏他所亲，不侵他境界，不于他恚怒。不生邪险见，不作相违业，不以谄曲力，方便诳世间。尊重父母不？敬善知识不？见诸贫穷人，能生摄心不？若有善知识，诲示于汝法，能生坚固心，究竟尊重不？爱乐于佛不？了知菩萨不？众僧功德海，汝能恭敬不？汝能知法不？能净众生不？为住于法中，为住于非法？见诸孤独者，能起慈心不？见恶道众生，能生大悲不？见他得荣乐，能生欢喜不？他来逼迫汝，汝无瞋恼不？汝发菩提意，开悟众生不？无边劫修行，能无疲倦不？’
“尔时，女母为其太子而说颂言：
‘太子汝应听，我今说此女，初生及成长，一切诸因缘。太子始生日，即从莲华生，其目净修广，肢节悉具足。我曾于春月，游观娑罗园，普见诸药草，种种皆荣茂。奇树发妙华，望之如庆云；好鸟相和鸣，林间共欢乐。同游八百女，端正夺人心，被服皆严丽，歌咏悉殊美。彼园有浴池，名曰莲华幢；我于池岸坐，采女众围绕。于彼莲池内，忽生千叶华，宝叶琉璃茎，阎浮金为台。尔时夜分尽，日光初出现，其莲正开剖，放大清净光。其光极炽盛，譬如日初出，普照阎浮提，众叹未曾有。时见此玉女，从彼莲华生，其身甚清净，肢分皆圆满。此是人间宝，从于净业生，宿因无失坏，今受此果报。绀发青莲眼，梵声金色光，华鬘众宝髻，清净无诸垢。肢节悉具足，其身无缺减，譬如真金像，安处宝华中。毛孔栴檀香，普熏于一切；口出青莲香，常演梵音声。此女所住处，常有天音乐；不应下劣人，而当如是偶。世间无有人，堪与此为夫，唯汝相严身，愿垂见纳受！非长亦非短，非粗亦非细，种种悉端严，愿垂见纳受！文字算数法，工巧诸技艺，一切皆通达，愿垂见纳受！善了诸兵法，巧断众诤讼，能调难可调，愿垂见纳受！其身甚清净，见者无厌足，功德自庄严，汝应垂纳受！众生所有患，善达彼缘起，应病而与药，一切能消灭。阎浮语言法，差别无量种，乃至妓乐音，靡不皆通达。妇人之所能，此女一切知，而无女人过，愿垂速纳受！不嫉亦不悭，无贪亦无恚，质直性柔软，离诸粗犷恶。恭敬于尊者，奉事无违逆，乐修诸善行，此能随顺汝。若见于老病，贫穷在苦难，无救无所依，常生大慈愍。常观第一义，不求自利乐，但愿益众生，以此庄严心。行住与坐卧，一切无放逸；言说及默然，见者咸欣乐。虽于一切处，皆无染著心；见有功德人，乐观无厌足。尊重善知识，乐见离恶人；其心不躁动，先思后作业。福智所庄严，一切无怨恨，女人中最上，宜应事太子。’
“尔时，太子入香牙园已，告其妙德及善现言：‘善女！我趣求阿耨多罗三藐三菩提，当于尽未来际无量劫，集一切智助道之法，修无边菩萨行，净一切波罗蜜，供养一切诸如来，护持一切诸佛教，严净一切佛国土，当令一切如来种性不断，当随一切众生种性而普成熟，当灭一切众生生死苦置于究竟安乐处，当净治一切众生智慧眼，当修习一切菩萨所修行，当安住一切菩萨平等心，当成就一切菩萨所行地，当令一切众生普欢喜；当舍一切物，尽未来际行檀波罗蜜，令一切众生普得满足衣服饮食、妻妾男女、头目手足，如是一切内外所有，悉当舍施，无所吝惜。当于尔时，汝或于我而作障难：施财物时，汝心吝惜；施男女时，汝心痛恼；割肢体时，汝心忧闷；舍汝出家，汝心悔恨。’
“尔时，太子即为妙德而说颂言：
‘哀愍众生故，我发菩提心，当于无量劫，习行一切智。无量大劫中，净修诸愿海，入地及治障，悉经无量劫。三世诸佛所，学六波罗蜜，具足方便行，成就菩提道。十方垢秽刹，我当悉严净；一切恶道难，我当令永出。我当以方便，广度诸群生，令灭愚痴暗，住于佛智道。当供一切佛，当净一切地，起大慈悲心，悉舍内外物。汝见来乞者，或生悭吝心；我心常乐施，汝勿违于我。若见我施头，慎勿生忧恼；我今先语汝，令汝心坚固。乃至截手足，汝勿嫌乞者；汝今闻我语，应可谛思惟。男女所爱物，一切我皆舍；汝能顺我心，我当成汝意。’
“尔时，童女白太子言：‘敬奉来教。’即说颂言：
‘无量劫海中，地狱火焚身；若能眷纳我，甘心受此苦。无量受生处，碎身如微尘；若能眷纳我，甘心受此苦。无量劫顶戴，广大金刚山；若能眷纳我，甘心受此苦。无量生死海，以我身肉施；汝得法王处，愿令我亦然！若能眷纳我，与我为主者，生生行施处，愿常以我施！为愍众生苦，而发菩提心；既已摄众生，亦当摄受我。我不求豪富，不贪五欲乐，但为共行法，愿以仁为主！绀青修广眼，慈愍观世间，不起染著心，必成菩萨道。太子所行处，地出众宝华，必作转轮王，愿能眷纳我！我曾梦见此，妙法菩提场，如来树下坐，无量众围绕。我梦彼如来，身如真金山，以手摩我顶，寤已心欢喜。往昔眷属天，名曰喜光明；彼天为我说，道场佛兴世。我曾生是念：愿见太子身。彼天报我言：汝今当得见。我昔所志愿，于今悉成满；唯愿俱往诣，供养彼如来！’
“尔时，太子闻胜日身如来名，生大欢喜，愿见彼佛，以五百摩尼宝散其女上，冠以妙藏光明宝冠，被以火焰摩尼宝衣。其女尔时，心不动摇，亦无喜相；但合掌恭敬，瞻仰太子，目不暂舍。
“其母善现，于太子前而说颂言：
‘此女极端正，功德庄严身；昔愿奉太子，今意已满足。持戒有智慧，具足诸功德；普于一切世，最胜无伦匹。此女莲华生，种姓无讥丑，太子同行业，远离一切过。此女身柔软，犹如天缯纩；其手所触摩，众患悉除灭。毛孔出妙香，芬馨最无比；众生若闻者，悉住于净戒。身色如真金，端坐华台上；众生若见者，离害具慈心。言音极柔软，听之无不喜；众生若得闻，悉离诸恶业。心净无瑕垢，远离诸谄曲，称心而发言，闻者皆欢喜。调柔具惭愧，恭敬于尊宿，无贪亦无诳，怜愍诸众生。此女心不恃，色相及眷属；但以清净心，恭敬一切佛。’
“尔时，太子与妙德女及十千采女并其眷属，出香牙园，诣法云光明道场。至已下车，步进诣如来所。见佛身相端严寂静，诸根调顺，内外清净，如大龙池无诸垢浊；皆生净信，踊跃欢喜，顶礼佛足，绕无数匝。于时，太子及妙德女，各持五百妙宝莲华供散彼佛。太子为佛造五百精舍，一一皆以香木所成，众宝庄严，五百摩尼以为间错。时，佛为说普眼灯门修多罗；闻是经已，于一切法中得三昧海，所谓：得普照一切佛愿海三昧、普照三世藏三昧、现见一切佛道场三昧、普照一切众生三昧、普照一切世间智灯三昧、普照一切众生根智灯三昧、救护一切众生光明云三昧、普照一切众生大明灯三昧、演一切佛法轮三昧、具足普贤清净行三昧。时，妙德女得三昧，名：难胜海藏，于阿耨多罗三藐三菩提永不退转。
“时，彼太子与妙德女并其眷属，顶礼佛足，绕无数匝，辞退还宫；诣父王所，拜跪毕已，奉白王言：‘大王当知，胜日身如来出兴于世，于此国内法云光明菩提场中成等正觉，于今未久。’尔时，大王语太子言：‘是谁为汝说如是事？天耶？人耶？’太子白言：‘是此具足妙德女说。’时，王闻已，欢喜无量，譬如贫人得大伏藏，作如是念：‘佛无上宝难可值遇，若得见佛，永断一切恶道怖畏。佛如医王，能治一切诸烦恼病，能救一切生死大苦；佛如导师，能令众生至于究竟安隐住处。’作是念已，集诸小王、群臣、眷属，及以刹利、婆罗门等一切大众，便舍王位，授与太子；灌顶讫已，与万人俱，往诣佛所；到已礼足，绕无数匝，并其眷属悉皆退坐。
“尔时，如来观察彼王及诸大众，白毫相中放大光明，名：一切世间心灯，普照十方无量世界，住于一切世主之前，示现如来不可思议大神通力，普令一切应受化者心得清净。尔时，如来以不思议自在神力，现身超出一切世间，以圆满音普为大众说陀罗尼，名：一切法义离暗灯，佛刹微尘数陀罗尼而为眷属。彼王闻已，即时获得大智光明；其众会中，有阎浮提微尘数菩萨，俱时证得此陀罗尼；六十万那由他人，尽诸有漏，心得解脱；十千众生，远尘离垢，得法眼净；无量众生，发菩提心。时，佛又以不思议力广现神变，普于十方无量世界演三乘法化度众生。
“时，彼父王作如是念：‘我若在家，不能证得如是妙法；若于佛所出家学道，即当成就。’作是念已，前白佛言：‘愿得从佛出家修学！’佛言：‘随意，宜自知时。’时，财主王与十千人，皆于佛所同时出家。未久之间，悉得成就一切法义离暗灯陀罗尼，亦得如上诸三昧门，又得菩萨十神通门，又得菩萨无边辩才，又得菩萨无碍净身，往诣十方诸如来所听受其法，为大法师演说妙法；复以神力遍十方刹，随众生心而为现身，赞佛出现，说佛本行，示佛本缘，称扬如来自在神力，护持于佛所说教法。
“尔时，太子于十五日在正殿上，采女围绕，七宝自至──一者、轮宝，名：无碍行；二者、象宝，名：金刚身；三者、马宝，名：迅疾风；四者、珠宝，名：日光藏；五者、女宝，名：具妙德；六、藏臣宝，名为：大财；七、主兵宝，名：离垢眼。──七宝具足，为转轮王，王阎浮提，正法治世，人民快乐。王有千子，端正勇健，能伏怨敌。其阎浮提中有八十王城，一一城中有五百僧坊，一一僧坊立佛支提，皆悉高广，以众妙宝而为校饰；一一王城皆请如来，以不思议众妙供具而为供养。佛入城时，现大神力，令无量众生种诸善根，无量众生心得清净，见佛欢喜，发菩提意，起大悲心，利益众生，勤修佛法，入真实义，住于法性，了法平等，获三世智，等观三世，知一切佛出兴次第，说种种法摄取众生，发菩萨愿，入菩萨道，知如来法，成就法海，能普现身遍一切刹，知众生根及其性欲，令其发起一切智愿。
“佛子！于汝意云何，彼时太子得轮王位供养佛者，岂异人乎？今释迦牟尼佛是也。财主王者，宝华佛是。其宝华佛，现在东方过世界海微尘数佛刹有世界海，名：现法界虚空影像云，中有世界种，名：普现三世影摩尼王，彼世界种中有世界，名：圆满光，中有道场，名：现一切世主身，宝华如来于此成阿耨多罗三藐三菩提，不可说佛刹微尘数诸菩萨众前后围绕而为说法。宝华如来往昔修行菩萨道时，净此世界海；其世界海中去、来、今佛出兴世者，皆是宝华如来为菩萨时教化令发阿耨多罗三藐三菩提心。彼时女母善现者，今我母善目是。其王眷属，今如来所众会是也，皆具修行普贤诸行成满大愿，虽恒在此众会道场而能普现一切世间，住诸菩萨平等三昧，常得现见一切诸佛，一切如来以等虚空妙音声云演正法轮悉能听受，于一切法悉得自在，名称普闻诸佛国土，普诣一切道场之所，普现一切众生之前，随其所应教化调伏，尽未来劫修菩萨道恒无间断，成满普贤广大誓愿。
“佛子！其妙德女与威德主转轮圣王以四事供养胜日身如来者，我身是也。彼佛灭后，其世界中，六十亿百千那由他佛出兴于世，我皆与王承事供养。其第一佛，名：清净身；次名：一切智月光明身；次名：阎浮檀金光明王；次名：诸相庄严身；次名：妙月光；次名：智观幢；次名：大智光；次名：金刚那罗延精进；次名：智力无能胜；次名：普安详智；次名：离垢胜智云；次名：师子智光明；次名：光明髻；次名：功德光明幢；次名：智日幢；次名：宝莲华开敷身；次名：福德严净光；次名：智焰云；次名：普照月；次名：庄严盖妙音声；次名：师子勇猛智光明；次名：法界月；次名：现虚空影像开悟众生心；次名：恒嗅寂灭香；次名：普震寂静音；次名：甘露山；次名：法海音；次名：坚固网；次名：佛影髻；次名：月光毫；次名：辩才口；次名：觉华智；次名：宝焰山；次名：功德星；次名：宝月幢；次名：三昧身；次名：宝光王；次名：普智行；次名：焰海灯；次名：离垢法音王；次名：无比德名称幢；次名：修臂；次名：本愿清净月；次名：照义灯；次名：深远音；次名：毗卢遮那胜藏王；次名：诸乘幢；次名：法海妙莲华。佛子！彼劫中，有如是等六十亿百千那由他佛出兴于世，我皆亲近承事供养。
“其最后佛，名：广大解，于彼佛所，得净智眼。尔时，彼佛入城教化。我为王妃，与王礼觐，以众妙物而为供养，于其佛所闻说出生一切如来灯法门，即时获得观察一切菩萨三昧海境界解脱。佛子！我得此解脱已，与菩萨于佛刹微尘数劫勤加修习，于佛刹微尘数劫中承事供养无量诸佛；或于一劫承事一佛，或二、或三、或不可说，或值佛刹微尘数佛，悉皆亲近承事供养，而未能知菩萨之身形量色貌及其身业心行智慧三昧境界。
“佛子！若有众生，得见菩萨修菩提行，若疑若信；菩萨皆以世、出世间种种方便而摄取之，以为眷属，令于阿耨多罗三藐三菩提得不退转。佛子！我见彼佛得此解脱已，与菩萨于百佛刹微尘数劫而共修习；于其劫中，所有诸佛出兴于世，我皆亲近承事供养，听所说法读诵受持。于彼一切诸如来所，得此解脱种种法门，知种种三世，入种种刹海，见种种成正觉，入种种佛众会，发菩萨种种大愿，修菩萨种种妙行，得菩萨种种解脱，然未能知菩萨所得普贤解脱门。何以故？菩萨普贤解脱门，如太虚空，如众生名，如三世海，如十方海，如法界海，无量无边。佛子！菩萨普贤解脱门，与如来境界等。
“佛子！我于佛刹微尘数劫，观菩萨身无有厌足。如多欲人男女集会，递相爱染，起于无量妄想思觉。我亦如是，观菩萨身一一毛孔，念念见无量无边广大世界种种安住、种种庄严、种种形状，有种种山、种种地、种种云、种种名、种种佛兴、种种道场、种种众会，演种种修多罗，说种种灌顶、种种诸乘、种种方便、种种清净。又于菩萨一一毛孔，念念常见无边佛海，坐种种道场，现种种神变，转种种法轮，说种种修多罗，恒不断绝。又于菩萨一一毛孔，见无边众生海种种住处、种种形貌、种种作业、种种诸根。又于菩萨一一毛孔，见三世诸菩萨无边行门，所谓：无边广大愿、无边差别地、无边波罗蜜、无边往昔事、无边大慈门、无边大悲云、无边大喜心、无边摄取众生方便。
“佛子！我于佛刹微尘数劫，念念如是观于菩萨一一毛孔，已所至处而不重至，已所见处而不重见，求其边际竟不可得，乃至见彼悉达太子住于宫中、采女围绕。我以解脱力，观于菩萨一一毛孔，悉见三世法界中事。
“佛子！我唯得此观察菩萨三昧海解脱。如诸菩萨摩诃萨，究竟无量诸方便海，为一切众生现随类身，为一切众生说随乐行，于一一毛孔现无边色相海；知诸法性无性为性，知众生性同虚空相无有分别，知佛神力同于如如，遍一切处示现无边解脱境界；于一念中，能自在入广大法界，游戏一切诸地法门。而我云何能知能说彼功德行？
“善男子！此世界中，有佛母摩耶。汝诣彼问：菩萨云何修菩萨行，于诸世间无所染著，供养诸佛恒无休息，作菩萨业永不退转，离一切障碍、入菩萨解脱不由于他，住一切菩萨道，诣一切如来所，摄一切众生界，尽未来劫修菩萨行、发大乘愿，增长一切众生善根常无休息？”
尔时，释迦瞿波女，欲重明此解脱义，承佛神力即说颂言：
“若有见菩萨，修行种种行，起善不善心，菩萨皆摄取。乃往久远世，过百刹尘劫，有劫名清净，世界名光明。此劫佛兴世，六十千万亿；最后天人主，号曰法幢灯。彼佛涅槃后，有王名智山，统领阎浮提，一切无怨敌。王有五百子，端正能勇健，其身悉清净，见者皆欢喜。彼王及王子，信心供养佛，护持其法藏，亦乐勤修法。太子名善光，离垢多方便，诸相皆圆满，见者无厌足。五百亿人俱，出家行学道，勇猛坚精进，护持其佛法。王都名智树，千亿城围绕；有林名静德，众宝所庄严。善光住彼林，广宣佛正法，辩才智慧力，令众悉清净。有时因乞食，入彼王都城，行止极安详，正知心不乱。城中有居士，号曰善名称；我时为彼女，名为净日光。时我于城中，遇见善光明，诸相极端严，其心生染著。次乞至我门，我心增爱染，即解身璎珞，并珠置钵中。虽以爱染心，供养彼佛子；二百五十劫，不堕三恶趣。或生天王家，或作人王女，恒见善光明，妙相庄严身。此后所经劫，二百有五十，生于善现家，名为具妙德。时我见太子，而生尊重心，愿得备瞻侍，幸蒙哀纳受。我时与太子，觐佛胜日身，恭敬供养毕，即发菩提意。于彼一劫中，六十亿如来，最后佛世尊，名为广大解。于彼得净眼，了知诸法相，普见受生处，永除颠倒心。我得观菩萨，三昧境解脱，一念入十方，不思议刹海。我见诸世界，净秽种种别，于净不贪乐，于秽不憎恶。普见诸世界，如来坐道场，皆于一念中，悉放无量光。一念能普入，不可说众会；亦知彼一切，所得三昧门。一念能悉知，彼诸广大行，无量地方便，及以诸愿海。我观菩萨身，无边劫修行，一一毛孔量，求之不可得。一一毛孔刹，无数不可说，地水火风轮，靡不在其中。种种诸建立，种种诸形状，种种体名号，无边种庄严。我见诸刹海，不可说世界；及见其中佛，说法化众生。不了菩萨身，及彼身诸业；亦不知心智，诸劫所行道。”
尔时，善财童子顶礼其足，绕无数匝，辞退而去。
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 entering into the endless methods of enlightening beings, attaining manifestation 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 oriented 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 their teachings, experiencing the delight of the tranquil palace of spirituality, 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’ afflictions, 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 compulsion 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 development 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 enlightening 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.
“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 existence. 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, perfecting 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, and jewelry, 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
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 free 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
Of 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, bound 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 of jewels which reflected the abodes of all enlightening beings, surrounded by eighty-four thousand maidens, all of royal lineage, who had equally established good foundations of 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 happiness 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 compassion, who had purified great kindness, who had already developed the inconceivable skill in means of enlightening beings. All of those eighty-four 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 mundane 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 developed 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 enlightening 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 buddhas; how they transcend all worldly states yet act in the midst of worldly states; how they achieve the reality-body yet produce endless physical manifestations; 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 are 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 spiritual 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 enlightening 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 beings fulfill this kind of enlightening practice, like the cosmic net of interrelation 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 omniscience, 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 purification 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 see the vast audiences of the buddhas
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 enlightening 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, compulsive, 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 efforts in the service of previous buddhas, their oceans of fulfillment of past enlightening practices, their oceans of arrangements of means of emancipation. 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 differences 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 transformations, 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 buddhas, 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 provisions 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 enlightening beings, their mastery of the stages of enlightening beings, their science of entry into the stages of enlightening beings, the enlightening beings’ science of salvation, the enlightening beings’ science of development, the different states of enlightening beings, the mystic projections of enlightening 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 omniscience, 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 penetrations of the principles of oceans of phenomena, the variety of characteristics of all things, the mystic projection of the designs of all states 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 I know it in all the worlds within this world. And just as I 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. And just 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. And just 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. And just 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 endless cosmos, throughout space, I know, comprehend, and recall 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 purifying 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 enlightenment 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 practice 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 command, oceans of means of purification of the sphere of expository 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 comprehend, 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, infinite 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, liberation, 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 liberation 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 precious substances and seven moats of fragrant water with gold sand on the bottom, covered with red, white, and blue lotuses as big as cartwheels radiating 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 jewels. 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 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 see 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 people 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 flowers of various jewels, lined on both sides with rows of jewel 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 of jeweled banners, pennants, and streamers. Rows of jewel buildings were arrayed on either side.
“In some of those buildings were precious vessels filled with various jewels, 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 appearances, 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 buildings 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 people 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 of Delight in Virtuous Conduct, who was neither too tall nor too short, neither 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 sincere, 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, surrounded 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, rivers, mountains, night, dawn, forests, trees, plants, grain, cities, foot tracks, sanctuaries, bodies of light, habitations, the sky, and all directions had gathered to see the buddha Supreme Sun.
“Emboldened by seeing the buddha and hearing of the buddha’s virtues, 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,
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 moon.
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.
“Then the prince Lord of Glory said to the maid Splendor of Delight in Virtuous Conduct, ‘Whose daughter are you, whose ward? I cannot make another’s ward my own.’ Then he spoke these verses:
O lovely one, endowed with beauty of form,
With fine features and a pure body,
I ask you to tell me this—
Whose ward are 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,
Are not promiscuous,
And do not lie.
I hope you do not cause discord,
Do not slander others,
Do not covet others’ goods,
And are 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?
Do you have higher love and respect
For the infinite ocean of virtues?
Are you kind
To the helpless and lost?
Are 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 daughter 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 are 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.
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—
How 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
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 are 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;
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.
Respectful of spiritual friends,
She wants always to see 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 presence of her mother, ‘I have set out for supreme perfect enlightenment, whereby I may gather the infinite stores of omniscience,
cultivate the practice 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 of food and drink, and satisfy all beggars by giving away all goods. As I practice 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 are 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.
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 I 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. I 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.
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 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.
What she says is just what she thinks,
And thus she makes people happy.
She does not fool anyone by deceit,
Nor does 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 the buddha 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 control, 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 developed 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 great jewel 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,’ ‘attainment 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 ‘multitude 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 irreversible 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 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 afflictions. 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 great joy, the king Lord of Wealth gathered together all the warriors, priests, townspeople, ministers, family priests, princes, and governors, as well as the gatekeepers and courtiers, 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 clarified. 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 precepts from the buddha and leave home to become a mendicant. The buddha assented to this.
“So then the king and ten thousand of his people left home to follow the buddha. Not long after leaving home, he accomplished the mental command 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 the emergence 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 sitting in the upper palace surrounded by a group of women, there appeared a great disc called ‘unobstructed momentum,’ adorned with a hundred thousand 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 Abundant 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, victorious, 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 of jewels. 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 people, and all those with disturbed minds attained tranquillity, while those with calm minds developed the intense joy of seeing the buddha; those who were full of joy 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 meditation on the intrinsic nature of all things; those who had realized the equality 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 salvation of all sentient beings; those engaged in the salvation of all beings vowed to complete the path of enlightening 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 faculties of all sentient beings, and those engaged in consideration of the faculties of all sentient beings in accord with their inclinations purified the determination 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 surrounded 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 Reflections 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, established in unobstructed liberation of universal light, direct witness to the appearance of the countless multitude of all buddhas, who knows the manner 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. 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 countenance 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 vows of 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. After 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 Knowledge, 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 Virtue, 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, Tranquil 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 Flowers, 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 buddhas 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 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 number 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, verbal, 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 practice, 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 various 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 enlightening 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 illusions rise in the minds of a woman and man full of passion when they get 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 conjoining 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, various 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; infinitely 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. How 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 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 of beings, whose intellect reaches everywhere with certain discernment, occupied with spiritual 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 enlightening beings become undefiled by the taint of worldly things while they are carrying out the practice of enlightening beings, how they become unflagging in serving all buddhas, how they become undeviating from the ends of the actions of enlightening beings, how they become free from all hindrances 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 sentient 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 goodness in the world.”
Then, by the empowerment of Buddha, Gopa spoke these verses illustrating 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,
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 he passed my door,
I put a pearl in his bowl;
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 see 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.
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.
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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