“On seeing him in that way, Prince Tejodhipati was attracted to him, and with his mind attracted to him, there increased within him the power of great faith and joy on seeing the Buddha. With that increasing joy, faith, and attraction, he circumambulated the Bhagavat, keeping him to his right, many hundreds of thousands of times.
“The girl Sucalitaratiprabhāsaśrī and the rest of the entourages bowed their heads to the Bhagavat’s feet and scattered five hundred thousand lotuses made of excellent jewels over the Bhagavat. They built for the Bhagavat five hundred vihāras made from various aromatic materials and kings of jewels and adorned by various kings of jewels. Each vihāra was adorned by five thousand kings of precious jewels.
“Then the Bhagavat, the Tathāgata Sūryagātrapravara, knowing the thoughts of Prince Tejodhipati, taught the sūtra called The Lamp for Seeing All Entrances.
“When Prince Tejodhipati heard that, he attained ten oceans of samādhis of the ways of all Dharmas. They were like this:
“He attained the gateway of the samādhi called the arising of an ocean of prayers of all the tathāgatas.
“He attained the gateway of the samādhi called the essence of the appearances of the three times.
“He attained the gateway of the samādhi called the perception of the words of the Dharma wheels of all tathāgatas.
“He attained the gateway of the samādhi called the cloud of the prayers that purify the field of completely good conduct.
“He attained those ten samādhi gateways and so on, a further ten oceans of gateways to samādhis in all the ways of the Dharma.
“Also, the girl Sucalitaratiprabhāsaśrī attained the realization called the essence of the ocean of the wisdom that is difficult to accomplish and became irreversible in her progress to the highest, complete enlightenment.
“Then Prince Tejodhipati bowed his head to the feet of the Bhagavat, the Tathāgata Sūryagātrapravara and circumambulated the Bhagavat many hundreds of thousands of times, keeping him to his right, and then, together with the girl Sucalitaratiprabhāsaśrī and his entourage, he departed from the presence of the Bhagavat.
“He went to the royal capital Drumameruśrī and to his father King Dhanapati. He came into his presence, bowed his head to the feet of King Dhanapati, and said, ‘Your Majesty, I request that you heed me. There has appeared in the world a tathāgata, an arhat, a samyaksaṃbuddha, one with wisdom and conduct,1823 a sugata, one who knows the world’s beings, an unsurpassable guide who tames beings, a teacher of devas and humans, a buddha, a bhagavat, named Sūryagātrapravara. He is dwelling in your realm’s bodhimaṇḍa called Dharmameghodgataprabhā. It is not long since he attained complete buddhahood.’
“Then King Dhanapati asked Prince Tejodhipati, ‘Prince, did a deity or a human tell you about this?’
“He replied, ‘A girl named Sucalitaratiprabhāsaśrī told me.’
“Then King Dhanapati, having heard that a buddha had appeared, thought how he had obtained the treasure of the birth of a buddha. He thought how it was difficult to meet a precious buddha. He thought how seeing a tathāgata dispels the danger of the abyss of the lower existences. He thought how it was like encountering a great king of medicines that cures the great illness of the kleśas. He thought how this liberates1824 from all the sufferings of saṃsāra. He thought how this establishes one in perfect happiness. He thought how this is a great lamp that eliminates the darkness of ignorance. He thought how this is like obtaining a protector in the way of the Dharma for a world that has no protector. He thought how this is the appearance of a guide through the yāna of omniscience for a world that has no guide. On hearing that a buddha had appeared, he felt great joy and faith.
“He gathered together all the kṣatriyas, the brahmins, the townspeople,1825 the country people, the ministers, the court priests, the princes, the local governors, the guardians, and the court. He bestowed the kingdom and the protection of the Dharma on Prince Tejodhipati, who had announced the appearance of the buddha.
“Having anointed him as the sovereign, he went together with two thousand people to where the Bhagavat, the Tathāgata Sūryagātrapravara was. Having come into his presence, he bowed his head to the Bhagavat’s feet, circumambulated the Bhagavat, keeping him to his right, many hundreds of thousands of times, and then sat with his entourage before the Bhagavat.
“The Bhagavat Sūryagātrapravara looked at King Dhanapati and all his entourage. At that time his ūrṇā hair radiated a light ray called a lamp for the minds of all beings. It illuminated the world realms in the ten directions and came before all the lords of the worlds, manifested countless buddha miracles, and purified the thoughts and higher motivations of the beings who were being guided by the buddhas.
“At that time, through the inconceivable blessing of the buddha, and through possessing a buddha’s body higher than all worlds, and through the entire ocean of the aspects of the voice of a buddha, he taught the dhāraṇī gateway called the lamp of the meaning of all the Dharmas freed from darkness, together with dhāraṇī gateways as numerous as the atoms in a buddha realm.
“The bodhisattvas in that assembly, who were as numerous as the atoms in Jambudvīpa, also attained the dhāraṇī gateway called the lamp of the meaning of all the Dharmas freed from darkness. Sixty hundred thousand million beings had their minds liberated from defilements, without grasping. Ten thousand beings gained a stainless, pure, unclouded Dharma vision of all Dharmas. Countless beings who had not1826 previously developed the aspiration for the highest, complete enlightenment developed that aspiration. Also, the manifestation of inconceivable buddha miracles in the ten directions guided a vast extent of beings, without end or middle, by means of the three yānas.
“Then King Dhanapati, together with ten thousand beings, entered homelessness in the presence of the Tathāgata Sūryagātrapravara. Not long after entering homelessness, he accomplished the dhāraṇī gateway called the lamp of the meaning of all the Dharmas freed from darkness and its accompanying dhāraṇī gateways, meditated on them, and meditated on them well. He also attained many samādhi gateways. He also attained the ten higher cognitions of a bodhisattva. He also entered an ocean of the ways of discernment. He also attained a pure body called the unimpeded field of activity, through which he went without impediment into the presence of the tathāgatas in the ten directions. He obtained and held the Dharma wheels of that bhagavat and spoke about them with people, and he became a great dharmabhāṇaka and was a holder of the teaching. Through the power of attaining the higher cognitions, he spread throughout all world realms and manifested bodies to beings in accordance with their aspirations. He told them about this appearance of a buddha, told them about the nature of the accomplishments of the past tathāgatas, told them about the perfection of their past applications, described the power of the miraculous manifestations of the buddhas, and in that way was a holder of the teaching.
“Prince Tejodhipati attained the seven precious possessions of a cakravartin on that very day, when the moon became full. When he was on the palace roof encircled by a gathering of women, there appeared before him a great precious wheel called Pratihatavega, which had a hundred thousand spokes, was adorned by all jewels, was made from divine Jambu River gold, was shining, and possessed every supreme feature. A great precious elephant called Vajraratnagiritejas appeared. A precious horse called Nīlagiryanilavega appeared. A great precious jewel called Ādityagarbhaprabhamegharāja appeared. The girl Sucalitaratiprabhāsaśrī appeared as the precious queen. A precious householder called Prabhūtaghanaskandha appeared. And seventh, a precious minister called Vimalanetra appeared.
“In that way, he became a cakravartin king, a possessor of the seven jewels, a sovereign over the four continents, a follower of the Dharma, a Dharma king, and a victor, endowed with the power and vigor of an empire.
“He had a thousand sons who were courageous and heroic, with perfectly formed bodies, who could crush the armies of enemies.
“He ruled the great land to the ends of the mountains and oceans, adorning it with the Dharma, and it was free of problems, without enemies, free of harm, without violence, thriving, prosperous, peaceful, with excellent harvests, joyful, and filled with many beings.
“There were eighty-four thousand royal capitals in that Jambudvīpa, and in each royal city five hundred vihāras were established, and all of them had all the best features. They all had a perfection of all kinds of requisites and pleasures. They all had gardens, buildings, and walkways and were adorned by rows of forests that could be enjoyed at all times.
“The Tathāgata Sūryagātrapravara and his followers were invited to come to all those royal cities. In all those royal cities, inconceivable offerings of every kind worthy of a tathāgata were made to that tathāgata. He was asked to come because the miraculous manifestations of a buddha’s entry into a town generated roots of merit in beings. Beings there who had no faith attained faith. Beings who had faith had an increased power of joy on seeing the Buddha. Beings who had an increased power of joy attained the pure aspiration to enlightenment. Beings who had the pure aspiration to enlightenment developed the motivation of great compassion. Beings who were engaged in benefiting beings became dedicated to seeking all the Dharma of the buddhas. Beings who were learned in the ways of the Dharma of the buddhas focused their minds on realizing the nature of all phenomena. Beings who had realized the equality of all phenomena focused their minds on realizing the equality of the three times. Beings who had attained the illumination of the knowledge of the three times entered the light of wisdom in order to perceive the succession of buddhas. The beings who had realized the perception of the various tathāgatas focused their minds on gathering all beings. The beings who were dedicated to gathering beings generated prayers to purify the bodhisattva path. Beings who had realized the equality of the path gave rise to the light of wisdom in order to attain the Dharma wheels of all the buddhas. The beings who had turned toward the aspects1827 of the ocean of the Dharma focused their minds on pervading the entire net of realms with their own bodies. The beings who had realized the equality of the realms prayed to know the ocean of the capabilities of beings. The beings who were dedicated to analyzing exactly the aspirations and capabilities of beings purified the motivation to realize omniscience.
“King Tejodhipati, seeing that beings gained that kind of accomplishment of those kinds of goals, requested the Tathāgata Sūryagātrapravara to come to all those royal cities in order to ripen and guide those beings through his inconceivable manifestations and miracles.
“What do you think, noble one? At that time, in that time, who was Prince Tejodhipati? Do not think that it was anyone else, for at that time, in that time, the Bhagavat, the Tathāgata Śākyamuni was the Prince Tejodhipati who became the sovereign of a cakravartin’s kingdom and honored the Tathāgata Sūryagātrapravara.
“What do you think, noble one? At that time, in that time, who was King Dhanapati, the father of Prince Tejodhipati? Do not think that it was anyone else, for at that time, in that time, the Tathāgata Ratnakusumaprabha was King Dhanapati. He is now at a bodhimaṇḍa called Sarvavaśitakāyapratibhāsa1828 in a world realm called Buddhaprabhāmaṇḍalaśrīpradīpā, which is in a central group of world realms called Tryadhvapratibhāsamaṇirājasaṃbhavā, in an ocean of world realms called Dharmadhātugaganapratibhāsamegha, which is to the east beyond an ocean of world realms as numerous as the atoms in an ocean of world realms. There he has attained the highest, complete enlightenment of buddhahood and is teaching the Dharma encircled by an assembly of bodhisattvas as numerous as the atoms in countless buddha realms.
“When the Bhagavat, the Tathāgata Ratnakusumaprabha,1829 was previously practicing bodhisattva conduct, he purified the ocean of world realms called Dharmadhātugaganapratibhāsamegha. All the tathāgatas who have appeared, are appearing, and will appear in that ocean of world realms were all ripened for the highest, complete enlightenment by the Bhagavat, the Tathāgata Ratnakusumaprabha, during his past practice of bodhisattva conduct.
“What do you think, noble one? At that time, in that time, who was the king’s queen Padmaśrīgarbhasaṃbhavā, the mother of Prince Tejodhipati, preeminent among the eighty-four thousand wives? Do not think that it was anyone else, noble one, for at that time, in that time, Māyādevī, the mother of the Bhagavat, who gave birth to the bodhisattva, who is established in the liberation of unobscured, complete illumination, who has directly perceived the accomplishments of tathāgatas in the past, who knows the visions of the births of all bodhisattvas, was King Dhanapati’s preeminent queen, Padmaśrīgarbhasaṃbhavā.
“What do you think, noble one? At that time, in that time, who was the girl Sucalitaratiprabhāsaśrī? Do not think that it was anyone else, noble one, for at that time, in that time, I was Sucalitaratiprabhāsaśrī, the daughter of the courtesan.
“What do you think, noble one? At that time, in that time, who were the entourage of King Tejodhipati? Do not think that they were anyone else, noble one, for they are now those who are established in this very assembly of followers who are bodhisattvas established by the Bhagavat in the perfection of the completely good conduct and prayer of bodhisattvas; whose bodies appeared as images in all world realms; whose minds never lapse from the practice of all bodhisattva samādhis; whose eyes have the perception of directly seeing the faces of all tathāgatas; whose ears perceive the voices of the clouds of the aspects of the speech, as vast as space, of all the tathāgatas that resound with the wheel of the Dharma; whose inhalations and exhalations have power over the practice of all Dharmas; the sound of whose names resound throughout all the buddha realms;1830 whose bodhisattva bodies go without interruption to the circles of the assemblies of all the tathāgatas; who create bodies that manifest to all beings, in accordance with their aspirations, in ways that are favorable for ripening and guidance; and who, spreading throughout the entirety of the net of the directions, accomplish and perfect the completely good conduct and prayer continuously throughout all future kalpas and are present in the circle of the assembly of the Bhagavat.
“Noble one, the cakravartin Tejodhipati and I served the Tathāgata Sūryagātrapravara for as long as he lived, with clothing, food, alms, bedding, medicine during times of illness, and necessary articles.
“Noble one, after the parinirvāṇa of the Tathāgata Sūryagātrapravara, in that world realm there appeared in the world the tathāgata named Prasannagātra. We also served him, showed him respect, honored him, venerated him, and made offerings to him.
“Subsequently, we served the tathāgata named Jāmbūnadatejorāja who appeared in the world.
“Subsequently, we served the tathāgata named Lakṣaṇabhūṣitagātra who appeared in the world.
“Subsequently, we served the tathāgata named Vicitraraśmijvalanacandra who appeared in the world.
“Subsequently, we served the tathāgata named Suvilokitajñānaketu who appeared in the world.
“Subsequently, we served the tathāgata named Vipulamahājñānaraśmirāja who appeared in the world.
“Subsequently, we served the tathāgata named Nārāyaṇavajravīrya who appeared in the world.
“Subsequently, we served the tathāgata named Aparājitajñānasthāma who appeared in the world.
“Subsequently, we served the tathāgata named Samantavilokitajñāna who appeared in the world.
“Subsequently, we served the tathāgata named Vimalaśrīmegha who appeared in the world.
“Subsequently, we served the tathāgata named Siṃhavijṛmbhitaprabha who appeared in the world.
“Subsequently, we served the tathāgata named Jñānaraśmijvalanacūḍa who appeared in the world.
“Subsequently, we served the tathāgata named Guṇaraśmidhvaja who appeared in the world.
“Subsequently, we served the tathāgata named Jñānabhāskaratejas who appeared in the world.
“Subsequently, we served the tathāgata named Ratnapadmapraphullitagātra who appeared in the world.
“Subsequently, we served the tathāgata named Puṇyapradīpadhvaja who appeared in the world.
“Subsequently, we served the tathāgata named Jñānaraśmimeghaprabha who appeared in the world.
“Subsequently, we served the tathāgata named Samantavairocanacandra who appeared in the world.
“Subsequently, we served the tathāgata named Ābharaṇacchatranirghoṣarāja1831 who appeared in the world.
“Subsequently, we served the tathāgata named Samantajñānālokavikramasiṃha who appeared in the world.
“Subsequently, we served the tathāgata named Dharmadhātuviṣayamaticandra who appeared in the world.
“Subsequently, we served the tathāgata named Sattvagaganacittapratibhāsabimba who appeared in the world.
“Subsequently, we served the tathāgata named Praśamagandhasunābha who appeared in the world.
“Subsequently, we served the tathāgata named Samantānuravitaśāntanirghoṣa who appeared in the world.
“Subsequently, we served the tathāgata named Sudṛḍhajñānaraśmijālabimbaskandha who appeared in the world.
“Subsequently, we served the tathāgata named Amṛtaparvataprabhātejas who appeared in the world.
“Subsequently, we served the tathāgata named Dharmasāgaranigarjitaghoṣa who appeared in the world.
“Subsequently, we served the tathāgata named Buddhagaganaprabhāsacūḍa who appeared in the world.
“Subsequently, we served the tathāgata named Raśmicandrorṇamegha who appeared in the world.1832
“Subsequently, we served the tathāgata named Suparipūrṇajñānamukhaktra who appeared in the world.
“Subsequently, we served the tathāgata named Suviśuddhajñānakusumāvabhāsa who appeared in the world.
“Subsequently, we served the tathāgata named Ratnārciḥparvataśrītejorāja who appeared in the world.
“Subsequently, we served the tathāgata named Vipulaguṇajyotiḥprabha who appeared in the world.
“Subsequently, we served the tathāgata named Samādhimervabhyudgatajñāna who appeared in the world.
“Subsequently, we served the tathāgata named Ratnacandradhvaja who appeared in the world.
“Subsequently, we served the tathāgata named Arcirmaṇḍalagātra who appeared in the world.
“Subsequently, we served the tathāgata named Ratnāgraprabhatejas who appeared in the world.
“Subsequently, we served the tathāgata named Samantajñānacaryāvilamba who appeared in the world.
“Subsequently, we served the tathāgata named Arciḥsamudramukhavegapradīpa who appeared in the world.
“Subsequently, we served the tathāgata named Dharmavimānanirghoṣarāja1833 who appeared in the world.
“Subsequently, we served the tathāgata named Asadṛśaguṇakīrtidhvaja who appeared in the world.
“Subsequently, we served the tathāgata named Pralambabāhu who appeared in the world.
“Subsequently, we served the tathāgata named Pūrvapraṇidhinirmāṇacandra who appeared in the world.
“Subsequently, we served the tathāgata named Ākāśajñānārthapradīpa who appeared in the world.
“Subsequently, we served the tathāgata named Dharmodgatanabheśvara who appeared in the world.
“Subsequently, we served the tathāgata named Vairocanaśrīgarbharāja who appeared in the world.
“Subsequently, we served the tathāgata named Dharmanārāyaṇaketu who appeared in the world.
“Subsequently, we served the tathāgata named Jñānaketu who appeared in the world.
“Subsequently, we served the tathāgata named Dharmasāgarapadma who appeared in the world.
“Noble one, those and other tathāgatas numbering altogether sixty sextillion appeared in that world realm. I served them all with clothing, food, alms, bedding, medicine during times of illness, and necessary articles, showed them respect, honored them, venerated them, and made offerings to them.
“Noble one, the last of those sixty hundred thousand trillion buddhas was the Tathāgata Arhat Samyaksaṃbuddha Vipuladharmādhimuktisaṃbhavatejas. When that tathāgata came to the city, I was the king’s wife. Together with householders, we practiced the gateways of every kind of offering, and after making offerings with the offerings for a tathāgata, we heard from that bhagavat the Dharma teaching called The Lamp of the Arising of the Births of All the Tathāgatas. On hearing that, I attained the eyes of wisdom, and I attained this bodhisattva liberation called the range of the view of all the ways of the ocean of the samādhis of the bodhisattvas.
“Noble one, meditating on this liberation, I practiced bodhisattva conduct together with the bodhisattva for kalpas as numerous as the atoms in a hundred thousand buddha realms. During those kalpas as numerous as the atoms in that number of buddha realms, I served a vast extent of tathāgatas without end or middle. In some kalpas, I served a single tathāgata who remained for an entire kalpa. In some kalpas, I served two tathāgatas. In some kalpas, I served countless1834 tathāgatas. In some kalpas, I served as many tathāgatas as there are atoms in a buddha realm.
“During that time, my bodhisattva bodies’ sizes, shapes, and colors were beyond comprehension. The activities of my bodies were beyond comprehension. The activities of my speech and of my mind were beyond comprehension. My wisdom’s sight, my wisdom’s range of activity, and the scope of my wisdom’s samādhi were also beyond comprehension.
“Noble one, when beings1835 see a bodhisattva and the practice of bodhisattva conduct, they admire the bodhisattva and with various gestures and approaches are attracted to the bodhisattva who cares for them through various worldly and nonworldly ways, so that they became the bodhisattva’s followers. When they accompany as followers the bodhisattva who practices bodhisattva conduct, they become irreversible in their progress to the highest, complete enlightenment.
“Noble one, in that way, as soon as I saw the Tathāgata Vipuladharmādhimuktisaṃbhavatejas, I attained this bodhisattva liberation called the range of the view of all the ways of the ocean of the samādhis of the bodhisattvas. Meditating on this liberation, I accompanied the bodhisattva for kalpas as numerous as the atoms in a hundred1836 buddha realms. I served, made offerings to, and venerated all the tathāgatas that appeared during those kalpas as numerous as the atoms in buddha realms. I heard the teaching of the Dharma from all those tathāgatas, obtaining it and keeping it. I also obtained from all those buddha bhagavats this liberation through various ways, through various teachings of the ways of the sūtras, through various natures of liberation, through various entrances to liberation, through various practices of liberation, through various engagements in times, through various entries into realms, through various perceptions of oceans of visions of buddhas, through various entries into the circles of followers of tathāgatas, through various paths of the ways of oceans of bodhisattva prayers, through various accomplishments of bodhisattva conduct, and through various vast extents of bodhisattva liberations. However, I still had not realized the way of completely good bodhisattva conduct.
“Why is that? Because the way of the liberation of completely good bodhisattvas is as immeasurable as the extent of space, as immeasurable as the extent of the conceptualizations1837 of beings, as immeasurable as the extent of the ocean of the divisions of the three times, as immeasurable as the extent of the ocean of the directions, and as immeasurable as the extent of the ocean of the ways of the realm of phenomena.
“Noble one, the nature of the way of the liberations of the completely good bodhisattvas is the same as the scope of perception of the tathāgatas.
“In that way, noble one, for kalpas as numerous as the atoms in buddha realms I gazed again and again upon the bodhisattva’s body without ever having enough of seeing it.
“Noble one, it was like when a man and woman have arranged to come together purely for the enjoyment of passion, and there arises an immeasurable development of their state of mind through their being intoxicated by the concepts and thoughts of purity that arise from fallacious mental activity.
“Noble one, in the same way, when I looked upon the bodhisattva’s body, in each instant of mind, from each pore there appeared to my eyes an immeasurable vast extent of groups of world realms without end or middle, with various grounds, various arrays of borders, various shapes, various arrays of mountains, various displays of arrays of grounds, various skies adorned by coverings of clouds, various natures, names, and numbers, and various appearances of buddhas and successions of tathāgatas, adorned by various bodhimaṇḍas, with various miraculous manifestations of the turning of the Dharma wheel by tathāgatas, with various arrays of the circles of followers of tathāgatas, with the various sounds of the teaching of the various ways of the sūtras, with the various accomplishments of the ways of the yānas, with the various illuminations from pure lights and radiances, and with omens that have never been seen before.
“From each pore there appeared to my eyes oceans of buddhas without end or middle. In each instant of mind, from each pore, there appeared continuously to my eyes the adornment of various bodhimaṇḍas, the miraculous manifestations of the various turnings of the Dharma wheel, and the miraculous manifestations of the sounds of the various ways of the sūtras.
“In each instant of mind, from each pore, there appeared to my eyes a vast ocean of beings without end or middle, with houses, parks, divine palaces, rivers, oceans, and dwellings, with various forms and bodies, with various ranges of enjoyments, with various engagements in conduct and behavior, and with various forms of perfections of faculties.
“From each pore there appeared to my eyes ways of entering an ocean of the three times, without end or middle.
“An ocean, without end or middle, of bodhisattva prayers were purified.
“There appeared an ocean, without end or middle, of different forms of conduct of the bodhisattva bhūmis.
“There appeared a pure ocean, without end or middle, of the perfections of the bodhisattvas.
“There appeared an ocean, without end or middle, of the past practices of the bodhisattvas.
“There appeared an ocean, without end or middle, of the ways of purifying buddha realms.
“There appeared an ocean, without end or middle, of the ways of the great love of bodhisattvas.1838
“I comprehended their entering oceans of the power and methods for ripening and guiding all beings.
“They accomplished an ocean, without end or middle, of the ways of the clouds of the great compassion of bodhisattvas.
“They increased an ocean, without end or middle, of the great power of the joy of bodhisattvas.
“In each instant of mind, they accomplished an ocean, without end or middle, of the methods of gathering all beings.
“Noble one, in that way, for kalpas as numerous as the atoms in a hundred buddha realms, in each instant of mind I perceived and comprehended an ocean, without end or middle, of the ways of the Dharma in each pore of the bodhisattva. Nevertheless, I did not comprehend them in their entirety, even though I never perceived again what I had perceived before, even though I did not hear again what I had already heard before.
“Noble one, in that way, when I was in the harem of Sarvārthasiddha, who had an entourage of a crowd of queens, through an ocean of the ways of comprehending the realm of phenomena I perceived in each of his pores an ocean, without end or middle, of the ways of the three times.
“Noble one, I know and practice only this bodhisattva liberation called the miraculous manifestations at the birth of bodhisattvas throughout all the perceptions of countless kalpas. How could I know the conduct, or teach the treasure of qualities, without exception, of the bodhisattvas who engage in an ocean, without end or middle, of the ways of methods; who manifest the perception of bodies in shapes1839 that accord with those of all beings; who manifest conducts that accord with the aspirations of all beings; who emit clouds of emanations with infinite colors from all their pores; who have the realization, free of thought, of the pure nature of the bodyless essence of the true nature, a nature that has the characteristics of space; who with the certainty of realization at all times are dedicated to miraculous manifestations equal to those of the tathāgatas; who engage in miraculous manifestation through the scope of the liberations, which has no end or middle; who through the generation of motivation have power over entering and remaining in the vast realm of the Dharma; and who revel in an ocean of liberations that possess all the gateways into the levels of the Dharma?
“Depart, noble one. Here at the feet of the Bhagavat Vairocana, upon a precious throne with various adornments that has in its center a lotus made of the kings of precious jewels, is the mother of the bodhisattva, whose name is Māyādevī. Go to her and ask her, ‘How are bodhisattvas who practice bodhisattva conduct undefiled by any of the stains of this world? How do bodhisattvas have an uninterrupted dedication to making offerings to the tathāgatas? How are bodhisattvas irreversible from attaining the final accomplishment of their activities? How are they free from obscurations in their entry into bodhisattva liberations? How are they without expectation of a reward from others in all their bodhisattva conduct? How do they have the direct perception of all the tathāgatas? How do they never lapse from their dedication to gathering all beings? How do they never lapse from remaining in all bodhisattva conduct until the last future kalpa? How do they never turn back from the prayers of the Mahāyāna? How do they never lose heart in maintaining and increasing the roots of merit of all beings?’ ”
“The beings who see the supreme beings
Who are dedicated to perfect bodhisattva conduct,
Whether they are attracted or in enmity,
All become gathered by him. {90}
“I remember as many kalpas
As there are atoms in a hundred realms.
Beyond those there was the Vyūhasa kalpa,
In which was the perfect world realm Meruprabhā. {91}
“In that world appeared sages
To the number of sixty sextillion.
The last of those lords of sages
Was the lamp for beings Dharmadhvaja. {92}
“At that time there was the King Śrītejas.
After the parinirvāṇa of that lord of sages
In this Jambudhvaja, he destroyed the armies of his adversaries
And became a supreme sovereign with commands that could not be disobeyed. {93}
“He had five hundred sons, who were
All courageous, heroic, and handsome,
With perfectly formed limbs and pure bodies,
And who were unsurpassable and adorned by glory. {94}
“He abandoned the kingdom and entered homelessness
Accompanied by an entourage of fifty million men.
As a mendicant, he was dedicated with unwavering diligence
And gained completely the Dharma of the Jina. {97}
“That wise one, when seeking alms,
Had a beautiful conduct and peaceful appearance.
He went into town in an unwavering, profound manner
With mindfulness and undistracted eyes. {100}
“In the best of towns, Nandīdhvaja,
There was the head merchant Suvighuṣṭakīrti.
I was his charming, beautiful daughter
By the name of Bhānuprabhā. {101}
“He came to the gateway to my home,
And I placed a jewel1841 in his alms bowl.
I also removed all my jewelry,
And with adoration I offered it to him. {103}
“Because of making an offering through passion
To that son of the buddhas, Suraśmiketu,
For two hundred fifty of the longest kalpas
I was not reborn in the lower existences. {104}
“When I saw Prince Tejodhipati,
I joyfully made offerings to him.
I offered myself to him
And became his obedient1843 wife. {107}
“Together we made excellent offerings
To the great ṛṣi Sūryagātrapravara.
With devotion I looked upon that buddha’s face,
And I developed the aspiration for supreme enlightenment. {108}
“During that kalpa, I venerated
A full six hundred million jinas.
In the time of the last of those jinas
There appeared the Buddha Adhimuktitejas. {109}
“In that time, I gained pure Dharma eyes
And comprehended the nature of phenomena.
Incorrect thinking completely ceased,
And since that time I have attained illumination. {110}
“I see in all directions a variety
Of countless, marvelous pure realms.
I have no attachment to them on seeing them
And no aversion toward those that are defiled. {112}
“I see, in every one of those realms,
Every buddha in his bodhimaṇḍa.
In each instant of mind I look upon
Their immeasurable oceans of light. {113}
“In each instant of mind I comprehend, without impediment,
The oceans of their circles of followers.
In the same way, I know all their samādhis
And also their countless liberations. {114}
“I comprehend their vast activities,
And I know every manner of the bhūmis.
I also know, in each instant, the infinite,
Vast ocean of their countless prayers. {115}
“Throughout endless kalpas I gazed upon
The body of the supreme being practicing conduct.
I could never fully know the extent
Of the manifestations from his pores. {116}
“I saw countless oceans of many realms,
Even on the tip of a single pore hair.
I saw them filled with masses of air,
Great rivers, mountains of earth, and fire. {117}
“I saw clearly and distinctly countless
Oceans of realms, worlds beyond description.
I saw the jinas who were engaged
In guiding beings through teaching the Dharma. {119}
“I cannot comprehend the actions of his body,
Or his speech or his mind, or their actions,
Or his various miraculous manifestations
While practicing his vast conduct for kalpas.” {120}