The Stem Array · Gaṇḍavyūha

The Noble Mahāvaipulya Sūtra “A Multitude of Buddhas”

Chapter 45: The Stem Array

[V37] [B24]³⁸ The Bhagavat was in Śrāvastī, in a greatly adorned kūṭāgāra in Jetavana, Anāthapiṇḍada’s park, together with the bodhisattvas Samanta­bhadra, Mañjuśrī, and others, including the bodhisattva mahāsattvas Jñānottara­jñānin,³⁹ Sattvottara­jñānin,⁴⁰ Asaṅgottara­jñānin, Kusumottara­jñānin, Sūryottara­jñānin, Candrottara­jñānin, Vimalottara­jñānin, Vajrottara­jñānin, Virajottara­jñānin, and the bodhisattva Vairocanottara­jñānin; the bodhisattvas Jyotirdhvaja, Merudhvaja, Ratnadhvaja, Asaṅga­dhvaja, Kusumadhvaja, Vimala­dhvaja, Sūrya­dhvaja, Rucira­dhvaja, Virajadhvaja, and the bodhisattva Vairocana­dhvaja; the bodhisattvas Ratnatejas, Mahātejas,⁴¹ Jñāna­vajra­tejas, Vimala­tejas, Dharma­sūrya­tejas, Puṇya­parvata­tejas, Jñānāvabhāsa­tejas, Samanta­śrī­tejas,⁴² Samanta­prabha­śrī­tejas, and the bodhisattva Daśa­dikprabha­parisphuṭa;⁴³ the bodhisattvas Dhāraṇīgarbha, Gagana­garbha, Padma­garbha, Ratnagarbha, Sūrya­garbha, Guṇa­viśuddhi­garbha, Dharma­samudra­garbha, Vairocana­garbha, Nābhigarbha, and the bodhisattva Padma­śrī­garbha; the bodhisattvas Sunetra, Viśuddhanetra, Vimala­netra, Asaṅga­netra, Samanta­darśana­netra, Suvilokita­netra,⁴⁴ Avalokitanetra, Utpalanetra, Vajranetra, Ratnanetra, and the bodhisattva Gagana­netra;⁴⁵ the bodhisattvas⁴⁶ Deva­mukuṭa, Dharma­dhātu­pratibhāsa­maṇi­mukuṭa, Bodhi­maṇḍa­mukuṭa, Digvairocana­mukuṭa, Sarva­buddha­saṃbhūta­garbha­maṇi­mukuṭa, Sarva­loka­dhātūdgata­mukuṭa, Samanta­vairocana­mukuṭa, Anabhibhūta­mukuṭa, Sarva­tathāgata­siṃhāsana­saṃpratiṣṭhita­maṇi­mukuṭa, and the bodhisattva Samanta­dharma­dhātu­gagana­pratibhāsa­mukuṭa; the bodhisattvas⁴⁷ Brahmendracuḍa, Nāgendracūḍa, Sarva­buddha­nirmāṇa­pratibhāsa­cūḍa, Bodhimaṇḍacūḍa, Sarva­praṇidhāna­sāgara­nirghoṣa­maṇi­rāja­cūḍa, Sarva­tathāgata­prabhā­maṇḍala­pramuñcana­maṇi­ratna­nigarjita­cūḍa, Sarvākāśa­talāsaṃbheda­vijñapti­maṇi­ratna­vibhūṣita­cūḍa, Sarva­tathāgata­vikurvita­pratibhāsa­dhvaja­maṇi­rāja­jāla­saṃchādita­cūḍa, Sarva­tathāgata­dharma­cakra­nirghoṣa­cūḍa, and the bodhisattva Sarva­tryadhva­nāma­cakra­nirghoṣa­cūḍa; the bodhisattvas⁴⁸ Mahāprabha, Vimala­prabha,⁴⁹ Vimala­tejaḥ­prabha, Ratnaprabha, Virajaprabha, Jyotiṣprabha, Dharmaprabha, Śānti­prabha, Sūrya­prabha, Vikurvita­prabha, and the bodhisattva Devaprabha; the bodhisattvas⁵⁰ Puṇya­ketu, Jñānaketu, Dharmaketu, Abhijñāketu, Prabhāketu, Kusumaketu, Maṇiketu,⁵¹ Bodhiketu, Brahmaketu, and the bodhisattva Samantāvabhāsa­ketu; the bodhisattvas⁵² Brahmaghoṣa, Sāgara­ghoṣa, Dharaṇī­nirnāda­ghoṣa, Lokendra­ghoṣa, Śailendra­rāja­saṃghaṭṭana­ghoṣa, Sarva­dharma­dhātu­spharaṇa­ghoṣa, Sarva­dharma­dhātu­sāgara­nigarjita­ghoṣa,⁵³ Sarva­māra­maṇḍala­pramardaṇa­ghoṣa, Mahā­karuṇānaya­megha­nigarjita­ghoṣa, and the bodhisattva Sarva­jagad­duḥkha­praśāntyāśvāsana­ghoṣa; the bodhisattvas⁵⁴ Dharmodgata, Viśeṣodgata, Jñānodgata, Puṇya­sumerūdgata, Guṇa­prabhāvodgata, Yaśodgata, Samantāvabhāsodgata, Mahā­maitryudgata, Jñāna­saṃbhārodgata, and Tathāgata­kula­gotrodgata; the bodhisattvas⁵⁵ Prabhāśrī, Pravaraśrī, Samudgataśrī, Vairocana­śrī, Dharmaśrī, Candra­śrī, Gagana­śrī, Ratnaśrī, Ketuśrī, and the bodhisattva Jñāna­śrī; the bodhisattvas⁵⁶ Śailendra­rāja, Dharmendrarāja, Jagadindrarāja, Brahmendrarāja, Gaṇendrarāja, Devendrarāja, Śāntendrarāja, Acalendrarāja, Ṛṣabhendrarāja, and the bodhisattva Pravarendra­rāja; the bodhisattvas⁵⁷ Praśānta­svara, Asaṅga­svara, Dharaṇī­nirghoṣa­svara, Sāgara­nigarjita­svara, Megha­nirghoṣa­svara, Dharmāvabhāsa­svara, Gagana­nirghoṣa­svara, Sarva­sattva­kuśala­mūla­nigarjita­svara, Pūrva­praṇidhāna­saṃcodana­svara, and the bodhisattva Māra­maṇḍala­nirghoṣa­svara; and the bodhisattvas⁵⁸ Ratnabuddhi, Jñānabuddhi,⁵⁹ Gagana­buddhi, Vimala­buddhi, Asaṅga­buddhi,⁶⁰ Viśuddhabuddhi, Tryadhvāvabhāsa­buddhi, Viśālabuddhi, Samantāvaloka­buddhi, and the bodhisattva Dharma­dhātu­nayāvabhāsa­buddhi, and so on. There were five thousand bodhisattvas in all who had all arisen from⁶¹ completely good bodhisattva conduct and prayers,⁶² who had unimpeded fields of activity because they pervaded all buddha realms, who had the blessing of infinite bodies because they came into the presence of all tathāgatas, who had the pure orbs of unobscured eyes because they saw the manifestations of all the buddhas, who had gone to receive measureless proclamations⁶³ because they unceasingly came into the presence of all tathāgatas when they attained buddhahood, who possessed infinite radiance through having attained the radiance of wisdom in all the ways of the ocean of the Dharma of the buddhas,⁶⁴ who taught good qualities⁶⁵ unceasingly throughout infinite kalpas because of their pure analytic knowledge, who had unrestricted⁶⁶ conduct of wisdom as far as the ends of space because they manifested physical bodies in accordance with the aspirations of beings, whose sight was free from defect because they knew that the realm of beings has no souls and no beings, and who had wisdom⁶⁷ as vast as space because they pervaded the realm of phenomena with a network of light rays.

There were five hundred śrāvakas endowed with miraculous powers, all of whom had realized the nature of the way of the truths; directly perceived the true finality; comprehended the nature of phenomena; transcended the ocean of existence; had the range of activity of the tathāgatas that is as extensive as space;⁶⁸ had ended fetters, predispositions, and bondage; remained in an unobstructed state; dwelled in a peace that was like space; had eliminated doubts, uncertainty, and equivocation concerning the buddhas; and followed the path of aspiration for the ocean of the wisdom of the buddhas. There were lords of the world who had served previous jinas, who were dedicated to bringing benefit and happiness to all beings, who became good guides without being asked, who were dedicated to protecting other beings, who had attained the gateway⁶⁹ to wisdom that transcends the world, who had the motivation of never abandoning all beings, who had originated from⁷⁰ the field of activity of the teaching of all buddhas, who were dedicated to protecting the teachings of the tathāgatas, who were born through prayers to be within the family of the buddhas, who had attained being within the family lineage of the tathāgatas, and who aspired to omniscience.

Then those bodhisattvas and their followers, and the śrāvakas who had miraculous powers and the lords of the world and their followers thought, “Without the Tathāgata’s blessing, without the Tathāgata’s manifestations, without the Tathāgata’s power, without the Tathāgata’s past prayers, without a past excellent practice of the roots of merit, without the guidance of a kalyāṇamitra, without the pure eyes of faith, without the attainment of the radiance of a vast aspiration, without the pure superior motivation of a bodhisattva, and without the determined aspiration for omniscience, it is not possible for worldly beings and devas to comprehend, or understand, or believe in, or know, or conceive of, or grasp, or analyze, or meditate on, or classify, or reveal, or describe, or establish within other beings the Tathāgata’s domain, the scope of the Tathāgata’s wisdom, the Tathāgata’s blessing, the Tathāgata’s strengths, the Tathāgata’s fearlessness, the Tathāgata’s samādhi, the Tathāgata’s conduct, the Tathāgata’s state,⁷¹ the Tathāgata’s supremacy, the Tathāgata’s body,⁷² or the Tathāgata’s wisdom.

“May the Bhagavat⁷³ teach us‍, we who have the aspirations of bodhisattvas‍, as well as all beings, who‍—because of⁷⁴ their various aspirations, different kinds of motivations, and different kinds of knowledge‍—use different kinds of words and terms, are on different levels of power, and have different purity of faculties, different kinds of motivation and conduct, different ranges of thought, different kinds of reliance on the qualities of the tathāgatas, and different kinds of interest in the teaching of the Dharma.

“May he teach us how in the past he set out to attain omniscience. May he teach us how in the past he accomplished the aspiration of a bodhisattva. May he teach us how in the past he had a pure field of the perfections of a bodhisattva. May he teach us how in the past he had the miraculous manifestations of having reached the level of a bodhisattva. May he teach us how in the past he had completely accomplished the field of conduct of a bodhisattva. May he teach us how in the past he had displayed accomplishing the way of a bodhisattva. May he teach us how in the past he had a pure display⁷⁵ of the bodhisattva’s path. May he teach us how in the past he displayed the accomplishment of an ocean of a bodhisattva’s ways of going forth. May he teach us how in the past he perfectly displayed⁷⁶ an ocean of the miraculous manifestations that are a bodhisattva’s attainments.⁷⁷ May he teach us how in the past he had an ocean of a bodhisattva’s practices. May he teach us how he has an ocean of miraculous manifestations through attaining enlightenment. May he also teach us how he has manifested the most powerful miraculous manifestation of turning a tathāgata’s wheel of the Dharma. May he also teach us how he has an ocean of the miraculous manifestations of purifying a tathāgata’s buddha realm. May he also teach us how he has the gateway of methods for guiding the realm of beings. May he also teach us how he has sovereignty over the city of the Dharma of an omniscient tathāgata. May he also teach us how he has a tathāgata’s illumination of the path for all beings. May he also teach us how he has a tathāgata’s miraculous manifestation of entering into the existences of beings. May he also teach us how he receives the offerings of beings for a tathāgata. May he also teach us how he has a tathāgata’s miracle of teaching merit and offerings⁷⁸ to all beings. May he also teach us how the Tathāgata has created the perceived image of a buddha within the mental processes of all beings. May he also teach us how the Tathāgata has created magical manifestations for all beings. May he also teach us how the Tathāgata has created the magical appearances of teachings and instructions for all beings. May he also teach us the Tathāgata’s manifestations of the inconceivable range of the samādhis of buddhahood for all beings.”

Then the Bhagavat, knowing the thoughts in the minds of those bodhisattvas, rested in the samādhi called the gaping lion, which is as extensive as space and therefore⁷⁹ is beyond example and has adornments that appear to all beings,⁸⁰ has the nature of being the gateway to great compassion, possesses the gateway to great compassion, precedes great compassion, and has the quality of great compassion.

As soon as the Bhagavat rested in that meditation, there appeared a kūṭāgāra that was greatly adorned and so vast that it had no end or center, with invincible vajra banners arranged on the ground, arrayed in networks⁸¹ of all kings of precious jewels, filled with petals of flowers made of many jewels, beautified by pillars of beryl, with kings of jewels as an arranged display⁸² of ornaments that illuminated the world, having a multitude of excellent jewels,⁸³ having heaps of precious jewels from the Jambu River, with porches, toraṇas, pinnacles, and windows made of all jewels, adorned by countless pure balconies, with an array of precious jewels that resembled all the lords of worlds, with arrangements of the precious jewels from the world’s oceans, covered with nets of all precious jewels, with upraised parasols and banners, and beautified by gateways and toraṇas emitting light rays that completely filled the realm of phenomena. The external ground was beautified by indescribable daises for the surrounding assembly, and in all directions there were stairways of heaps of jewels and beautifully arranged adornments.

Through the power of the Buddha, there were present buddha realms, to the number of the atoms in countless buddha realms, that were immense and vast in length and breadth, possessed various adornments made of all jewels, had grounds made of an indescribable variety of precious jewels, were encircled by walls of countless precious jewels, and were adorned by lines of palm trees made of various jewels.

Those buddha realms were adorned by immeasurable rivers of scented water that were filled with an unceasing volume of scented water that was mixed with many flowers made of a variety of jewels, flowing and turning to the right, and resounding with descriptions of all the qualities of buddhahood.

There were rows of precious white lotus flowers, precious trees beautifully adorned by the blossoms of superior lotuses made from all jewels, rows of countless kūṭāgāras made of various jewels covered in shining networks of every kind of precious jewel, and countless aerial palaces made of precious jewels adorned with all precious jewels. The aroma of countless incenses spread everywhere, and the adornment of clouds of incense, countless banners of jewels, banners of cloth, banners that were flags, banners with streamers of jewels, banners with flowers, banners with adornments, banners with garlands, banners with bells of various jewels, banners that were parasols of kings⁸⁴ of jewels, banners of precious jewels with pervading radiance, banners of kings of precious jewels that resounded with the wheel of the names of all the tathāgatas, banners of delightful lions made of the kings of precious jewels, banners of the kings of precious jewels that proclaimed the past practices of all the tathāgatas, and banners of the kings of precious jewels that illuminated the entire realm of phenomena, and all directions were adorned with every kind of adorning banner.

Clouds of countless aerial palaces of devas adorned the entire expanse of the sky above Jetavana. Jetavana was adorned and covered by a cloud of countless trees of various kinds of incense. It was adorned and encircled by Sumeru Mountains that possessed indescribable adornments. It was adorned by the beautiful voices and sounds of the praises of all tathāgatas that came from indescribable clouds of musical instruments being played and beaten. It was adorned by a covering of clouds of indescribable precious lotuses. There were indescribable precious lion thrones on which were precious cushions made of divine materials, on which the bodhisattvas were seated, and which were adorned by clouds that emitted beautiful voices that praised the tathāgatas. It was adorned by clouds of grains that were precious jewels that formed indescribable images of lords of the worlds. It was adorned by indescribable clouds of networks of white pearls. It was adorned by a covering of indescribable clouds of kūṭāgāras made of red pearls. It was adorned by an indescribable rainfall from clouds of pearls that were as hard as vajras.

Why was this? It was because of the inconceivable roots of merit of a tathāgata. It was because of the inconceivable good qualities of a tathāgata. It was because of the inconceivable sovereign power and blessing of a tathāgata. It was because of a tathāgata’s inconceivable miraculous manifestations whereby his one body could pervade all world realms. It was because of the inconceivable display of the spiritual power through which all the tathāgatas could enter one body that appears throughout the entire array of buddha realms. It was because of the inconceivable manifestations of the tathāgatas through which they can show the perceivable image of the entire realm of phenomena within a single atom. It was because of the inconceivable manifestations of the tathāgatas through which they can show the entire succession of tathāgatas of the past within a single pore. It was because of the tathāgatas’ inconceivable ability to illuminate infinite world realms with a single ray of light. It was because of the tathāgatas’ inconceivable ability to pervade all buddha realms, which are as numerous as the atoms that comprise all world realms, with a cloud of emanations from a single body hair. It was because of the tathāgatas’ inconceivable ability to reveal the kalpas of the creation and destruction of world realms from a single body hair.

Just as Jetavana was in this way a buddha realm and was completely purified by being a pure realm, in that same way the world realms in the ten directions to the limits of the realm of phenomena, to the limits of space, were also completely purified, adorned, beautified, and filled with emanated bodies of tathāgatas, and had become similar to Jetavana. They were filled with bodhisattvas; had ocean-like assemblies of followers of tathāgatas; had rainfalls from clouds made of every kind of adornment; were completely illuminated by the lights of all jewels; were adorned by rainfall from clouds made of the entire variety of jewels; were adorned by a covering of clouds made of the adorning features of all realms; were adorned by rainfalls of every kind of divine material;⁸⁵ were adorned by a profusion of clouds of every kind of flower;⁸⁶ were adorned by a beautiful rainfall of clothes of every color falling from a treasure of clouds of trees⁸⁷ of every kind of clothing; were adorned by a continuous rainfall from clouds made of every kind of garland, tassel, and string of beads; were adorned by a rain from masses of clouds as extensive as the universe⁸⁸ that were made of various kinds of incense and perfume that pervaded all the directions; were adorned by a continuous rain of a fine powder of networks⁸⁹ of jewels from clouds of networks of flowers made from every kind of jewel; were adorned by clouds of banners and flags made of every kind of jewel and held in the hands of divine maidens who moved to and fro throughout the extent of space; were adorned with a variety of lotuses made from all jewels and with circles of precious petals, tall stems, and pericarps that resounded with the beautiful sounds of music; and were adorned with nets of disks⁹⁰ of every kind of jewel, nets of lions made of jewels, and various kinds of garlands and strings of beads.

In that way, as soon as the Bhagavat rested in the samādhi called the gaping lion, at that time, in the eastern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Kanaka­megha­pradīpa­dhvajā, the Tathāgata Vairocana­śrī­tejorāja’s buddha realm, where the bodhisattva Vairocana­praṇidhāna­nābhi­raśmi­prabha, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and adorned the sky with clouds of various kinds of adornments: clouds of divine flowers from which a rain of flowers fell, clouds of divine perfume from which a rain of perfume was released, clouds of divine jewel lotuses from which a rain of lotuses was scattered, clouds of divine garlands from which a rain of garlands was produced, clouds of divine jewels from which a rain of jewels fell, clouds of divine jewelry from which a rain of jewelry fell, clouds of divine precious parasols from which a rain of parasols was produced, clouds of divine flowers from which a rain of flowers fell, clouds of various kinds of fine divine clothing in different colors from which a rain of clothing fell, clouds of divine precious banners and flags that stood⁹¹ in the sky, and an array of clouds of every kind of jewel that filled the sky. Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the eastern direction emanated perfectly adorned kūṭāgāras that were covered with a net of precious jewels, each containing a lion throne and a lotus made of precious jewels that shone light in all directions, and he and his entourage seated themselves cross-legged upon the lotuses, their bodhisattva bodies adorned with a network of the kings of precious wish-fulfilling jewels.

In the southern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Vajra­sāgara­garbhā, the Tathāgata Samantāvabhāsa­śrī­garbha­rāja’s buddha realm, where the bodhisattva Duryodhana­vīrya­vega­rāja, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers and came to the Sahā world realm. They manifested a network of tassels of every perfume that covered all the oceans of world realms. They manifested a network of tassels of strings of every kind of jewel extending throughout all infinite buddha realms. They manifested a network of tassels and garlands made of every kind of flower that existed throughout all successive buddha realms. They manifested a network of garlands, tassels, and strings of beads that connected all buddha realms.⁹² They manifested a network of chains of vajras that holds the ground beneath all the disks of buddha realms. They manifested the way that all buddha realms possess networks of various kinds of precious jewels. They manifested all world realms having acquired and possessing tassels of various kinds of cloth. They manifested all buddha realms being possessed of networks of many tassels and garlands of a variety of jewels, and all realms possessing a network of tassels and garlands made of the light rays of glorious precious jewels. And they manifested the ground of all world realms having a network of tassels and garlands of precious jewels and beautiful lion images.

Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the southern direction emanated kūṭāgāras made of precious jewels that illuminated the world, each containing a lion throne and a lotus made of precious jewels, which shone light into all directions, and he and his entourage seated themselves cross-legged upon the lotuses, their bodhisattva bodies adorned with a network of flowers made from every kind of jewel.

In the western direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Maṇi­sumerūvirocana­dhvaja­pradīpā, the Tathāgata Dharma­dhātu­jñāna­pradīpa’s buddha realm, where the bodhisattva Samanta­śrī­samudgata­tejorāja,⁹³ together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and manifested the entire realm of phenomena being filled with clouds of Sumerus of banners,⁹⁴ with various kinds of colors and with various kinds of perfume, that were as numerous as the atoms in countless buddha realms; the entire realm of phenomena being filled with clouds of Sumerus of flowers,⁹⁵ with various kinds of colors and with various kinds of scents, as numerous as the atoms in countless buddha realms; the entire realm of phenomena being filled with clouds of Sumerus of incenses, with various kinds of colors and with various kinds of scents, as numerous as the atoms in countless buddha realms; the entire realm of phenomena being filled with clouds of Sumerus of kings of jewels, as numerous as the atoms in countless buddha realms, in forms resembling every kind of requisite, that had arisen from the brilliance of his pores;⁹⁶ the entire realm of phenomena being filled with clouds of Sumerus of precious jewels, as numerous as the atoms in countless buddha realms, in the forms of various kinds of banners of stars in a display of circles of lights; the entire realm of phenomena being filled with clouds of Sumerus of kings of jewels, as numerous as the atoms in countless buddha realms, in the forms of various exceptional displays of the essence of vajras in various colors; the entire realm of phenomena being filled with clouds of Sumerus of precious jewels from the Jambu River that brilliantly illuminate all world realms, as numerous as the atoms in countless buddha realms; the entire realm of phenomena being filled with clouds of Sumerus of precious jewels, as numerous as the atoms in countless buddha realms, that filled the sky and illuminated the entire realm of phenomena; the entire realm of phenomena being filled with clouds of Sumerus of kings of jewels, as numerous as the atoms in countless buddha realms, that were in the form of the features of all tathāgatas; the entire realm of phenomena being filled with clouds of Sumerus of kings of jewels, as numerous as the atoms in countless buddha realms, that resounded with the bodhisattva conduct that revealed the images of the past practices of all tathāgatas; and the ten directions being filled with clouds of Sumerus of kings of jewels, as numerous as the atoms in countless buddha realms, that formed the images of the bodhimaṇḍas of all tathāgatas.

Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the western direction emanated kūṭāgāras covered by the kings of perfumes and by networks of strings of pearls, each having in its center a lotus made of precious jewels like the banner of Devendra upon a lion throne, and he and his entourage seated themselves cross-legged upon the lotuses, with their bodhisattva bodies adorned with a precious network of gold and a crown of kings of wish-fulfilling jewels bound onto their heads.

In the northern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Ratna­vastrāvabhāsa­dhvajā,⁹⁷ the Tathāgata Dharma­dhātu­gagana­śrī­vairocana’s buddha realm, where the bodhisattva Asaṅga­śrī­rāja, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and manifested the sky being adorned by clouds of precious cloth; manifested the sky being adorned by clouds of precious clothing of yellow color, yellow in appearance; manifested the sky being adorned by clouds of precious clothing perfumed by various scents; manifested the sky being adorned by clouds of clothing⁹⁸ made of the kings of jewels that were like the banner of the sun; manifested the sky being adorned by clouds of clothing⁹⁹ made of the kings of jewels that shone with the splendor of gold; manifested the sky being adorned by clouds of clothing made of the kings of jewels that shone with jewels; manifested the sky being adorned by clouds of precious clothing in the manifold forms of all the stars; manifested the ten directions of the sky being filled with clouds of clothing¹⁰⁰ made of precious jewels that were like cloth¹⁰¹ of shining crystal;¹⁰² manifested the ten directions of the sky being filled with clouds of clothing made of kings of jewels that shone with glorious brightness; and manifested the sky being covered by clouds of clothing made of kings of jewels as an ocean of adornments.

Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the northern direction emanated kūṭāgāras of precious jewels that had emerged from oceans, each having in its center a lotus made of precious jewels like the banner of Devendra upon a lion throne, and he and his entourage seated themselves cross-legged upon the lotuses, with their bodhisattva bodies adorned with a network of beautiful lion images made of the kings of precious jewels and with precious star banners above their heads.

In the northeastern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Sarva­mahā­pṛthivī­rāja­maṇi­raśmi­jāla­pramuktā, the Tathāgata Anilambha­cakṣuṣa’s¹⁰³ buddha realm, where the bodhisattva Dharma­dhātu­sunirmita­praṇidhi­candra, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and manifested all infinite world realms being covered by clouds of kūṭāgāras of precious materials; manifested all infinite world realms being covered by clouds of kūṭāgāras of perfumes; manifested all infinite world realms being covered by clouds of kūṭāgāras of incense; manifested all infinite world realms being covered by clouds of kūṭāgāras of sandalwood; manifested all infinite world realms being covered by clouds of kūṭāgāras of flowers; manifested all infinite world realms being covered by clouds of kūṭāgāras of jewels; manifested all infinite world realms being covered by clouds of kūṭāgāras of vajras; manifested all infinite world realms being covered by clouds of kūṭāgāras of gold; manifested all infinite world realms being covered by clouds of kūṭāgāras of clothing; and manifested all infinite world realms being covered by clouds of kūṭāgāras of lotuses.

Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the northeastern direction emanated kūṭāgāras of precious jewels¹⁰⁴ that had gateways that looked out upon the entire realm of phenomena, each having in its center, upon a lion throne, a lotus of precious jewels and unequaled perfume, and he and his entourage seated themselves cross-legged upon the lotuses, with their bodhisattva bodies adorned with a network of flowers made of the kings of precious jewels and turbans that were like a network of various treasures of kings of jewels bound upon their heads.

In the southeastern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Gandha­megha­vyūha­dhvajā, the Tathāgata Nāgeśvararāja’s buddha realm, where the bodhisattva Dharmārciṣmattejorāja, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and covered the entire sky with clouds of disks of light the color of gold, covered the entire sky with clouds of disks of light the infinite colors of jewels, covered the entire sky with clouds of disks of light the color of the ūrṇā hair of the tathāgatas, covered the entire sky with clouds of disks of light the color of various jewels, covered the entire sky with clouds of disks of light the color of the center of lotuses, covered the entire sky with clouds of disks of light the color of disks made of the branches of trees made of the precious kings of jewels, covered the entire sky with clouds of disks of light the color of the uṣṇīṣas of the tathāgatas, covered the entire sky with clouds of disks of light the color of Jambu River gold, covered the entire sky with clouds of disks of light the color of the sun, and covered the entire sky with clouds of disks of light the color of the moon and the stars.

Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the southeastern direction emanated kūṭāgāras of perfect shining flowers of pristine jewels, each having in its center a lotus of lion-vajra jewels upon a lion throne, and he and his entourage seated themselves cross-legged upon the lotuses, their bodhisattva bodies adorned with a network of precious kings of brightly shining jewels.

In the southwestern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Maṇi­sūrya­pratibhāsa­garbhā, the Tathāgata Dharma­candra­samanta­jñānāvabhāsa­rāja’s buddha realm, where the bodhisattva Sarva­māra­maṇḍala­vikiraṇa­jñāna­dhvaja, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and emanated from all his pores clouds of light rays from flowers, which were as vast as the element of space; emanated from all his pores clouds of light rays from musical instruments, which were as vast as the element of space; emanated from all his pores clouds of light rays from precious jewels, which were as vast as the element of space; emanated from all his pores clouds of light rays from precious clothing perfumed by incenses and perfumes of all kinds,¹⁰⁵ which were as vast as the element of space; emanated from all his pores clouds of light rays from lightning emanated by nāgas, which were as vast as the element of space; emanated from all his pores clouds of light rays from bright, precious jewels, which were as vast as the element of space; emanated from all his pores clouds of light rays from shining gold and precious jewels, which were as vast as the element of space; emanated from all his pores clouds of light rays from shining kings of jewels that were the essence of splendor, which were as vast as the element of space; and emanated from all his pores clouds of light rays from precious jewels that had the nature of illuminating the extent of the three times, like the ocean of the awareness of the tathāgatas, spreading throughout the element of space.

Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the southwestern direction emanated kūṭāgāras with networks of great precious jewels that illuminated the entire realm of phenomena, each having in its center a lotus that radiated light rays of perfumed lamps upon a lion throne, and he and his entourage seated themselves cross-legged upon the lotuses, with their bodhisattva bodies adorned with networks of the stainless essences of kings of jewels and with turbans of kings of jewels that emitted words that guided all beings¹⁰⁶ bound upon their heads.

In the northwestern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Vairocana­śrī­praṇidhi­garbhā,¹⁰⁷ the Tathāgata Samanta­vairocana­śrī­meru­rāja’s buddha realm, where the bodhisattva Vairocana­praṇidhi­jñāna­ketu, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the bodies of all the tathāgatas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the bodies of all the bodhisattvas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the bodies of all the assemblies of followers of all the tathāgatas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the bodies of all the hosts of emanations of all the tathāgatas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of all the past practices of all the tathāgatas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the bodies of all śrāvakas and pratyeka­buddhas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the forms of all the bodhimaṇḍas and Bodhi trees of all the tathāgatas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of the many images of the miracles of all the tathāgatas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the bodies of all world-lords who appear in the three times; and emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the pure realms of the buddhas who have appeared in the three times.

Instantly these filled the entire element of space, and together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the northwestern direction emanated kūṭāgāras with the essence of the kings of jewels that illuminated every direction, each having in its center, upon a lion throne, a precious lotus that illuminated the directions, and he and his entourage seated themselves cross-legged upon the lotuses, with their bodhisattva bodies adorned with networks of the invincible light of pearls and with turbans that had the illuminating light of all jewels bound upon their heads.

In the downward direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Sarva­tathāgata­prabhā­maṇḍala­vairocanā, the Tathāgata Asaṅga­jñāna­ketu­dhvaja­rāja’s buddha realm, where the bodhisattva Sarvāvaraṇa­vikiraṇa­jñāna­vikrāmin, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and there resounded,¹⁰⁸ from all his pores, an ocean of the languages,¹⁰⁹ sounds, speech, and word definitions of all beings; there resounded the thunder of an ocean of clouds of the descriptions of how all the bodhisattvas in the three times originated; there resounded an ocean of clouds of the descriptions of how all the bodhisattvas in the three times fulfilled their aspirations; there resounded an ocean of clouds of the descriptions of how all bodhisattvas correctly accomplished the perfections; there resounded clouds of oceans of descriptions of how the field of conduct of all bodhisattvas pervaded all realms; there resounded an ocean of clouds of the descriptions of the accomplishments and miracles of all bodhisattvas; there resounded an ocean of descriptions of how all tathāgatas went to the bodhimaṇḍa, dissipated the disturbances of Māra, attained buddhahood at the bodhimaṇḍa, and manifested miracles; there resounded¹¹⁰ the thunder of an ocean of clouds of the descriptions of the ways and names of the sūtras and how all tathāgatas turned the wheel of the Dharma; there resounded descriptions of the ways and methods of the guiding Dharma that guides all beings through its timely wheel; and there resounded an ocean of descriptions of the aspirations that were made, the particular roots of merit, the time, the methods, and the Dharma, in order to gain the realization of all wisdom.

He approached the Bhagavat, bowed to the Bhagavat, and in the downward direction emanated kūṭāgāras that were treasures of all the various kinds of shining jewels in the image of the aerial palaces of all the tathāgatas, each having in its center a lotus of every kind of jewel upon a lion throne. He and his entourage seated themselves cross-legged upon the lotuses, with turbans that were banners shining with the images of all precious bodhimaṇḍas bound upon their heads.¹¹¹

In the upward direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Akṣaya­buddha­vaṃśa­nirdeśā, the Tathāgata Samanta­jñāna­maṇḍala­pratibhāsa­nirghoṣa’s buddha realm, where the bodhisattva Dharma­dhātu­praṇidhi­tala­nirbheda, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and from all his signs and features of a great being, all his pores, his entire body, all his limbs, his fingers and toes, the words he spoke, and his robe and his skirt he revealed, within all his signs and features of a great being, all his pores, his entire body, all his limbs, his fingers and toes, the words he spoke, and his robe and his skirt, the images of an ocean of the past practice of engaging in the perfection of generosity, and all the recipients and the gifts¹¹² of all of the assemblies of bodhisattvas, of himself, of the Bhagavat Vairocana, of all the tathāgatas throughout the past, of all prophesied and unprophesied tathāgatas throughout the future who have yet to come, and of all who in the present reside in infinite buddha realms in the ten directions. He made visible the images of an ocean of the entire past practice of engaging in the perfection of correct conduct. He made visible the images of an ocean of the past practice of engaging in the perfection of patience through his limbs, his fingers, and his toes being cut off. He made visible the images of an ocean of the past practice of the diligence, vehemence, and prowess of all bodhisattvas. He made visible the images of an ocean of the past practice of seeking the dhyāna of all the tathāgatas. He revealed the images of an ocean of the past practices of engaging in perfecting the way of the Dharma wheel of all the tathāgatas, and he revealed the bodies and faces of those seeking the Dharma with great resolve giving away all possessions. He revealed the appearances of an ocean of the past practices of rejoicing in seeing all the tathāgatas, the path of all bodhisattvas, and bringing illumination¹¹³ to all beings. He revealed the appearances of an ocean of the past practices of the fulfillment of an ocean of prayers by all bodhisattvas through which there is a display¹¹⁴ of perfect purification. He revealed the appearances of an ocean of the past practice of engaging in the accomplishment, prowess, and purification of the perfection of strength of all bodhisattvas. Filling the vast expanse of the realm of phenomena with clouds of all miraculous manifestation, he revealed the appearances of an ocean of the past practice endowed with the domain of the wisdom of all bodhisattvas.

He approached the Bhagavat, bowed to the Bhagavat, and in the upward direction emanated kūṭāgāras that were adorned by all kinds of lords of vajras, each having in its center a lotus of sapphires upon a lion throne. He and his entourage, their blessed bodies adorned by a network of all shining precious kings of jewels and hung with necklaces of the kings of jewels from which sounded the names of the tathāgatas of the three times, and their heads bound by precious turbans, seated themselves cross-legged upon the lotuses. [B25]

All those bodhisattvas and their entourages had become so through the completely good conduct and prayer of bodhisattvas. They had been at the feet of all tathāgatas and gazed upon their faces. They possessed the completely pure eyes of wisdom. The ocean of the teaching of the way of the sūtras and the wheel of the Dharma of all the tathāgatas had entered their ears. They had perfectly perfected the perfections that bring the attainment of the power of all bodhisattvas. In each instant they manifested the miracle of going into the presence of all tathāgatas. They had the range of pervading all worlds with a single body. They manifested the appearance of their bodies being present in the assemblies of the pupils of all tathāgatas. They had the range of activity of manifesting all worlds being included within one world that is within a single atom. They ripened all beings, being present at the exact time for guiding them. They had the range of activity of emitting from all their pores the thunder of the clouds of the Dharma wheel of all the tathāgatas. They had attained the knowledge that all the realms of beings were like magical tricks. They had realized that all the tathāgatas are like illusions. They were purified by the knowledge that all rebirths within the continuation of existence were like dreams. They knew that all accomplishments of wisdom are like mirages. They had realized that all infinite worlds are like illusory manifestations. They had attained the ten strengths of the tathāgatas and the light of wisdom. They were supreme beings of fearlessness and had the forcefulness of the lion’s roar. They had entered the inexhaustible ocean of unique knowledge. They had obtained the ocean of the languages of beings and the wisdom of the meaning of the words of the Dharma. They possessed an unimpeded scope of wisdom that was as vast as the realm of phenomena and space. They possessed the pure domain of the wisdom of the clairvoyances of all bodhisattvas. They possessed the diligence that disrupts the domain of all the māras. They were established in the power of knowing the three times. They had attained the unobscured wisdom of all phenomena. They had the field of activity of space without any base. They had everlasting¹¹⁵ omniscience. They had diligence as vast as space.¹¹⁶ They had the range of wisdom that did not focus on all existences as its object. They had the pervading wisdom¹¹⁷ of the ocean of processes of the entire realm of phenomena. They had entered through the gateway of the nondifferentiating wisdom of all world realms. They demonstrated the miracle of all the worlds being connected, one with the other. They demonstrated bodies that were born in all kinds of world realms. They had the knowledge of the small and vast, wide and narrow shapes of all world realms. They had realized the wisdom of the small being the vast. They had the knowledge of the vast being the small. They had attained being in the presence of all buddhas in a single instant of mind. They possessed bodies that had been blessed by all the tathāgatas. They had attained the ignorance-free wisdom in all the oceans of the directions. They pervaded all the oceans of the directions with emanations in an instant of mind.

These bodhisattvas who all had such limitless qualities through the blessings of the tathāgatas filled the entirety of Jetavana.

The great śrāvakas, such as Śāriputra, Maudgalyāyana, Mahākāśyapa, Revata, Subhūti, Aniruddha, Nandika, Kapphiṇa,¹¹⁸ Kātyāyana, and Pūrṇa Maitrāyaṇī­putra, were present in Jetavana but did not see those miraculous manifestations of the Tathāgata. Neither did they see the miraculous displays of the Buddha, the majesty¹¹⁹ of the Buddha, the manifestations of the Buddha, the miracles of the Buddha, the supremacy of the Buddha, the miraculous conduct¹²⁰ of the Buddha, the power of the Buddha, the blessing of the Buddha, or the pure realm of the Buddha.

Nor did they see the inconceivable range of activity of the bodhisattvas, the coming of the bodhisattvas, the arrival of the bodhisattvas, the gathering of the bodhisattvas, the approach of the displays of paranormal powers of the bodhisattvas, the circle of the assembly of bodhisattvas, the bodhisattvas arranging themselves in the directions, the display of the lion thrones of the bodhisattvas, the dwellings of the bodhisattvas, the activities of the bodhisattvas, the display of the power of the samādhis of the bodhisattvas, the gaze of the bodhisattvas, the awesomeness of the bodhisattvas, the forcefulness of the bodhisattvas, the offerings made to the Tathāgata by the bodhisattvas, the prophecies given to the bodhisattvas, the ripening of the bodhisattvas, the renunciation¹²¹ of the bodhisattvas, the purified Dharma bodies of the bodhisattvas, the fulfilled wisdom bodies of the bodhisattvas, the proclaimed¹²² aspiration bodies of the bodhisattvas, the created form bodies of the bodhisattvas, the pure, perfect features of the bodhisattvas, the display of the auras of infinite colors of the bodhisattvas, the network of light rays emanated by the bodhisattvas, the spreading clouds emanated by the bodhisattvas, or the network of the directions being pervaded by the bodhisattvas, nor did they see the miraculous realm of the conduct of the bodhisattvas.

Why was that? Because they did not have the same roots of merit. They had not accumulated in the past the roots of merit that are the cause for seeing the miracles of a buddha; they had not in the past taught the qualities and pure display of the buddha realms included within the world realms in the ten directions; they had not described the buddha miracles of the buddha bhagavats; and they had not in the past encouraged beings continuing in saṃsāra to attain the highest, complete enlightenment. They had not established in the minds of others the aspiration to enlightenment; they had not engaged in preventing the discontinuation of the family lineage of the tathāgatas; they did not have the diligence to gather all beings as pupils; they did not encourage bodhisattvas to practice the perfections; and when they were continuing in saṃsāra, they did not have as their goal the level of wisdom that transcends that of all beings.

They had not accumulated the roots of merit to become omniscient. They had not accomplished the roots of merit of a tathāgata who transcends the world. They had not realized the clairvoyance that perceives the miracles in all the pure realms of the buddhas. They did not know the roots of merit from focusing upon the exceptional enlightenment that transcends the world, which is perceived by the vision of the bodhisattvas and originates from the great aspirations of the bodhisattvas.

Nor did all the śrāvakas and pratyeka­buddhas know the exceptional perception of the vision of the wisdom eyes of the completely good bodhisattvas. Nor did they know the attainments¹²³ of the bodhisattvas through the illusory nature of phenomena, which arise from the blessing of the tathāgatas;¹²⁴ or the blessing of possessing the various dream-like¹²⁵ perceptions of bodhisattvas; or the increasing great power of the joy of bodhisattvas.

Therefore, the great śrāvakas, such as the supreme pair, the excellent pair,¹²⁶ and so on, did not see the miracles of the Tathāgata; they did not hear of them, did not know them, did not comprehend them, did not understand them, were not aware of them, did not believe in them, did not think of them, did not regard them, did not consider them, did not dwell upon them, and did not reflect upon them.

Why was that? Because the scope of a buddha’s wisdom¹²⁷ is not the same as that of the śrāvaka. Therefore, even though the great śrāvakas were present in Jetavana, they did not see the Buddha’s miracles. They did not have the roots of merit that would accord with that. They did not have the pure vision for seeing the Buddha’s miracles. They did not have the samādhi that realizes the power for causing something vast to be within a small object of perception. They did not have the liberation, the miraculous powers, the supremacy, the power, the mastery, the state, the perception, the vision, or the wisdom through which they could know, see, comprehend, understand, fathom, realize, view, experience, grasp, surmount, hear from others, teach, describe, reveal, praise, bestow, inspire beings toward, connect beings with, bring beings to, or establish beings in the nature of the Buddha’s miracles.

Why was that? Because they had become what they were through the Śrāvakayāna, had accomplished the path of the śrāvakas, had fulfilled the range of the conduct of the śrāvakas, had gained the result of the śrāvakas, had gained the knowledge of the illumination of the truths, were established in the summit of existence, had attained absolute peace, had minds that were devoid of great compassion, had no regard for all the world realms, and had accomplished their own benefit.

They had gathered and were present in Jetavana before, to the left, to the right, and to the rear of the Bhagavat, but they did not see those miracles of the Buddha.

Why was that? They had not attained omniscient wisdom; they had not accomplished omniscient wisdom; they were not established in omniscient wisdom; they had not prayed for omniscient wisdom; they had not realized omniscient wisdom; they had not become imbued with omniscient wisdom; and they had not become purified in omniscient wisdom and therefore were not able to observe, to know, to see, or to realize the miracles from the Buddha’s samādhi.

Why was that? Because they could be seen through the vision of those who were in the family of bodhisattvas and not through the vision of śrāvakas. Therefore, those great śrāvakas were present in Jetavana but did not see the Tathāgata’s miracles, the Tathāgata’s power, the Tathāgata’s pure realm, or the gathering of the bodhisattvas.

By analogy, many hundreds of thousands of pretas, suffering from thirst and hunger, naked, without clothing, their skin the color of being burned, shriveled by the wind and sun, attacked by flocks of crows, and terrified by wolves and jackals,¹²⁸ do not see the great Ganges River even though they are gathered on its opposite banks, because they are obscured by obscuring karma. Some of them see a dry riverbed without water, and some of them see it filled with ashes. In that same way, although the sthaviras, the great śrāvakas, were present in Jetavana, their vision was obscured by the cataracts of the ignorance that is contrary to omniscience. And this is because they did not possess the power of the root of merit of the level of omniscience.

By analogy, a man who is in the middle of a great gathering of many people becomes drowsy. He falls asleep, and in a dream he sees in that place the divine city that is Śakra’s beautiful residence, which is upon the summit of Sumeru and has trees; is encircled by a wall of fruit trees;¹²⁹ is filled with a quintillion female devas and filled with a quintillion male devas; has wish-fulfilling trees that emit divine clothing, strings of pearls, precious ornaments, and various kinds of necklaces; has many trees of musical instruments that emit beautiful music when the divine instruments of various kinds are moved by the breezes; and has an array of all kinds of joyful amusements. He hears the melodious, beautiful sounds made by the female devas who are singing and playing the divine musical instruments, and he thinks that he is there. Even though he sees that everywhere this place is adorned by an array of divine things, the many people who are gathered in that same place do not see it, do not know it, and do not perceive it. Why is that? Because it is perceived in a dream by the man who is asleep. Although those many people are in the same place, they do not see it.

In the same way, those bodhisattvas, those lords of the world who aspire to enlightenment, who had received the vast blessing of the Buddha, who had obtained the unmistaken power of their roots of merit, who had made prayers of aspiration for omniscience, who understood well all the qualities of the tathāgatas, who were well established in the vast array of the bodhisattva path, and who were highly accomplished in the Dharma of the aspects of omniscient wisdom¹³⁰‍—they had completely excellent bodhisattva conduct, had the pure fulfillment of their prayers of aspiration, had reached the domain of wisdom of all the bodhisattva levels, enjoyed all practices through bodhisattva samādhi, and practiced without impediment the entire range of bodhisattva wisdom, so that they could see, perceive, and experience the inconceivable supremacy of the Buddha and the displays of the Buddha. However, the great śrāvakas, the supreme pair, the excellent pair, and so on did not see them or know of them, because they did not have the vision of the bodhisattvas.

By analogy, the Himalaya, the king of mountains, is filled with places that are the sources of herbs. Those individuals who have acquired the knowledge of mantras, medicine, and herbs and are accomplished in that science,¹³¹ and who are learned in the usage of all herbs, carry out there the task of collecting those herbs. Others who dwell on that king of mountains and who are herders of animals, cattle, goats, and sheep; those who are hunters; and other people who do not know the science of herbs do not know the taste, power, effects, locations, usages, and application of herbs. In the same way, the bodhisattvas who perceive¹³² the range of activity of the Tathāgata, who have perfected¹³³ the range of bodhisattva miracles, can see¹³⁴ the range of miracles of the Tathāgata’s samādhi. The great śrāvakas, the supreme pair, the excellent pair, and others who were content concerning what had to be done for themselves, who were indifferent concerning what had to be done for others, who were uncaring‍, although they were present in Jetavana, did not perceive the range of miracles of the Tathāgata’s samādhi.

For example, this great earth is the perfect source of all jewels. It is filled with many hundreds of thousands of treasures. It is completely filled with different kinds of various jewels. A man who is skilled in the knowledge of the sources¹³⁵ of jewels and treasure, is educated in the science of examining jewels, has knowledge of the science of treasures, is well trained in the craft of jewelry,¹³⁶ and is supported by the power of vast merit will obtain whatever jewels he desires, and he will completely satisfy himself, support his father and mother, care for his sons and daughters, and also distribute his wealth among other beings who are old, sick, poor, suffering misfortune, or in need of food and clothes, bringing others various kinds of happiness from wealth. However, those beings who have no knowledge of treasures or the source of jewels and who have not created merit do not have the pure vision of the knowledge of jewels. Even though they are at the very location, they do not perceive that there is precious treasure and a source of jewels, and without that knowledge they do not obtain jewels, nor do they make use of the jewels.

In the same way, the bodhisattvas had the pure vision of wisdom concerning the inconceivable range of the Tathāgata, and they perceived the inconceivable range of the wisdom of the Tathāgata. They were present in Jetavana and saw the miracles of the Buddha, perceived an ocean of the ways of the Dharma, had applied the seal of samādhi, were engaged in making offerings to the Tathāgata, were dedicated to possessing the Dharma, and gathered beings through the four methods of gathering pupils. The great śrāvakas did not see those miracles of the Tathāgata or that gathering of the great assembly of bodhisattvas.

By analogy, a man who is blindfolded arrives at an island of jewels. He walks around that island of jewels, stands on it, sits on it, and lies down on it, but he does not see that source of jewels. He does not see the trees of jewels, the clothing of jewels, the incense of jewels, or all the jewels. He does not know the scope, the value, or the use of those jewels. He does not acquire the jewels. He does not understand what could be done with the jewels. Those who are not blindfolded see and know all those jewels.

In the same way, the bodhisattvas had reached the island of the jewels of the Dharma and saw before them the supreme jewel of the Tathāgata, the adornment of the entire world, present in Jetavana and demonstrating the inconceivable miracles of a buddha. The great śrāvakas were present, staying at the feet of the Tathāgata, but did not see manifested miracles from the range of the Tathāgata’s samādhi. They did not see the great assembly of the bodhisattvas who were like a source of jewels. Why was that? Because their eyes of wisdom were blindfolded by the ignorance that is contrary to omniscience. They did not have the purified eyes of wisdom of the bodhisattvas, and they had not realized the comprehension of the lineage of the Dharma’s domain, through which one could see the inconceivable manifestation of miracles from the supremacy of the Tathāgata’s samādhi.¹³⁷

By analogy, there is the completely purified sight called stainless brilliance, which does not experience any darkness. If a man who has obtained that purified sight named stainless brilliance were to go in the completely black darkness of a dark night among a gathering of a quintillion people who have various¹³⁸ practices and conduct and whose sight is overwhelmed by darkness, he would move, stand, sit down,¹³⁹ and act among them in various ways, but those people would not see or know of that man’s various kinds of activity. However, when that man looks in the different directions at the various practices and conduct that the great gathering of beings is performing, he sees their various shapes, their various colors, with none of those various sights unseen. In the same way, the Tathāgata, who has an entourage of an assembly of bodhisattvas, possesses the sight that is pure and unimpeded so that he sees and knows the entire world. He demonstrates the manifestation of the great miracles of a buddha’s samādhi, but the great śrāvakas do not see those great miracles manifested by the samādhi and wisdom of the Tathāgata. Nor do they see that great assembly of the great bodhisattvas.

By analogy, it is like when a bhikṣu in the center of an assembly of many beings rests in the samādhi of the pervasion of earth or rests in the samādhi pervaded by water or the samādhi pervaded by fire, pervaded by air, pervaded by blue, pervaded by yellow, pervaded by red, pervaded by white, pervaded by devas, pervaded by the bodies¹⁴⁰ of various beings, pervaded by all sounds and voices, or pervaded by all perceptions. That assembly of many beings does not see a mass of water, does not see the light of fire, does not see the pervasion by the bodies of various beings, and so on up to not seeing the pervasion by all perceptions. It only sees him practicing and resting in the samādhis. In the same way, when the Tathāgata manifests inconceivable miracles that are the range of a buddha’s samādhi, the great śrāvakas do not see or know them. The bodhisattvas who are following the path of the tathāgatas see and comprehend that range of activity of the tathāgatas.

For example, as soon as a man who creates ointments smears it on his two eyes, an entire multitude of beings cannot see his body, but he can see the bodies of the entire multitude of beings. Whether he is walking, sitting, or standing, he sees the entire multitude of beings. In that same way, the Tathāgata has transcended the world, has passed beyond the range of perception of all beings, and has attained the range of omniscient wisdom but can be perceived by the vision of the wisdom of the bodhisattvas. He can see all beings, but the great śrāvakas do not see the miracle of the Tathāgata.

For example, a deity who accompanies a human for his entire life is always following him. The deity sees the human, but the human does not see the deity. In the same way, the Tathāgata has attained the range of perception of the wisdom of omniscience, and he manifests miracles in the middle of the great gathering of the assembly of bodhisattvas, but the great śrāvakas do not see and do not know of the Tathāgata’s great manifestation of miracles or the miracle of the assembled circle of bodhisattvas.

Consider, for example, a bhikṣu who has reached the perfection of power over his entire mind¹⁴¹ and rests in a meditation in which all perception and sensation has ceased. Through his being without perception¹⁴² or sensation, his six senses do not experience anything. He has not attained nirvāṇa, and worldly events are continuing and present, but through the power and might of being in that meditation, he does not perceive them and does not see them. In the same way, the great śrāvakas were present in Jetavana, and they had all the six sensory faculties, but they did not see, did not perceive, and did not know of the manifestation of miracles and supremacy from the samādhi of the Tathāgata. Why is that? The range of activity of the Buddha is profound, vast, immeasurable, difficult to see, and difficult to understand. The Buddha’s range of activity is inconceivable and is inaccessible to the śrāvakas and pratyeka­buddhas. Therefore, the great śrāvakas were assembled in Jetavana and were present at the feet of the Bhagavat, but they did not see the Buddha’s miracles or the great gathering of bodhisattvas. They also did not see or perceive the accumulation in Jetavana of the qualities and adornments of countless, innumerable pure world realms, because they were not worthy of it.

At that time, the bodhisattva Vairocana­praṇidhāna­nābhi­raśmi­prabha recited these verses:

Then the bodhisattva Duryodhana­vīrya­vega­rāja, through the blessing of the Buddha, looked into the ten directions and recited these verses: