In that way, he heard from all the perceived networks of bells and jingle bells, music, and so on the words of countless different kinds of Dharma doors. On hearing all those words, the mind of Sudhana, the head merchant’s son, became saturated with the vast power of joy and attained, through hearing, those Dharma doors. On hearing some, he attained many doors of eloquence. On hearing some, he attained many doors of the power of patience. On hearing some, he attained many doors of conduct. On hearing some, he attained many doors of prayer. On hearing some, he attained many doors of the perfections. On hearing some, he attained many doors of the higher cognitions. On hearing some, he attained many doors of gnosis and knowledge. On hearing some, he attained many doors of liberations. On hearing some, he attained many doors of samādhis. [B21]
He saw in the mirrors countless reflections of images. In some he saw the perception of the reflections of the assemblies of followers of tathāgatas; in some he saw the perception of the reflections of the assemblies of followers of bodhisattvas; in some, the perception of the reflections of the assemblies of followers of śrāvakas; in some, the perception of the reflections of the assemblies of followers of pratyekabuddhas; in some, the perception of the reflections of the assemblies of followers of tathāgatas; in some, the perception of the reflections of defiled realms; in some, the perception of the reflections of pure realms; in some, the perception of the reflections of defiled pure realms; in some, the perception of the reflections of purified defiled realms; in some, the perception of the reflections of world realms with buddhas; in some, the perception of the reflections of world realms without the presence of a buddha; in some, the perception of the reflections of small world realms; in some, the perception of the reflections of great world realms; in some, the perception of the reflections of narrow world realms; in some, the perception of the reflections of vast2132 world realms; in some, the perception of the reflections of world realms that were within magical illusion; in some, the perception of the reflections of world realms that were sideways; in some, the perception of the reflections of world realms that were upside down; in some, the perception of the reflections of world realms that were level; in some, the perception of the reflections of world realms that were the abodes of the hell beings, animals, and pretas; and in some, the perception of the reflections of world realms filled with devas and humans.
He also saw countless bodhisattvas on the walkways and seated2133 on the thrones dedicated to a variety of necessities: Some were walking, some were in meditation, some were looking, some were filled great compassion for beings, some were composing treatises on various subjects in order to benefit the world, some were receiving scriptural transmission, some were chanting it, some were writing it,2134 some were asking questions, some were dedicated to The Confession of the Three Heaps and to dedication prayers, and some were accomplishing prayers.
He saw many nets of light of all the kings of jewels coming from the pillars: From some came blue lights; from some, yellow; from some, red; from some, white; from some, the color of crystal; from some, the color of gold; from some, the color of sapphire; from some, the colors of the rainbow; from some, the color of Jambu River gold; and from some, lights in every color; which brought happiness to the body and mind and were supremely beautiful.
He saw that the pillars of banana trees made of Jambu River gold and the hands of the statues made of all precious materials were hung2135 with clouds of flowers, and he saw that the hands were hung with wreaths of garlands; the hands were draped with cloths; the hands held parasols, banners, and flags; the hands held perfumes, incense, and ointments; the hands were hung with nets of strings of precious jewels;2136 the hands were hung with various jewels on various cords of gold; the hands were hung with long necklaces of various pearls; the hands were hung with long necklaces of various jewels; and the hands were holding all kinds of adornments.
He saw that some were bowing down their topknot jewels and crowns, staring with unblinking eyes, and paying homage with their palms placed together.
He saw that from the strings of pearls fell a gentle rain of water with the eight good qualities that had the lovely aroma of various scents.
He saw many shining rows of lamps come from the nets of strings of beryl jewels.
He saw the ponds in which arose countless precious red lotuses, blue lotuses, night lotuses, and white lotuses. He saw that some were a hand span in size, some were a fathom in circumference, some were the size of carriage wheels, on which were arrayed the adornments of various statues. He saw that there were statues of women, statues of men, statues of boys, statues of girls, statues of Śakra, statues of Brahmā, statues of the world lords, and statues of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, śrāvakas, pratyekabuddhas, and bodhisattvas, and also statues in the form of all beings with their many various colors and bodies, all arranged paying homage, with their palms together and bowing their bodies.
He also saw statues of tathāgatas adorned with the thirty-two signs of a great being and sitting cross-legged.
He saw that the floor was a great ground made of beryl with a checkerboard pattern, and within each of the squares there were countless perceptions of reflections.2139 In some,2140 he saw the perception of reflections of realms; in some, the perception of reflections of bodhisattvas; and in some, the perception of reflections of buddhas.
He saw that reflections of the entire array of the adornments in the kūṭāgāras appeared in each of the squares.
He saw that from out of the entire treasury of the various flowers and fruits of the precious trees emerged the upper halves of many bodies with various shapes and various colors. He saw that from some emerged the upper halves of the bodies of buddhas; from some emerged the upper halves of the bodies of bodhisattvas; from some emerged the upper halves of the bodies of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas; from some emerged the upper halves of the bodies of Śakra, Brahmā, and world lords; from some emerged the upper halves of the bodies of cakravartins and lords of humans; from some emerged the upper halves of the bodies of young princes, head merchants, householders, ministers, men, women, boys, girls, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās.
He saw that some of them had flower garlands hanging2141 from their hands; some of them had strings of jewels hanging from their hands; some of them had all adornments held in their hands; some were bowing, with palms together, and gazing with unblinking eyes; some were praising; some were resting in meditation; some were the color of gold; some were the color of silver; some were the color of coral; some were the color of blue beryl; some were the color of sapphires; some were the color of the radiance of vairocana jewels; some were the color of magnolia flowers; some had bodies of light; and some were beautified by the signs of a great being.
He saw that from the half moons emerged countless reflections of suns, moons, planets, and stars.
He saw that on all the walls of the buildings, divine palaces, and kūṭāgāras there were checkerboard patterns made of all jewels.
He saw within2142 those jewel checkerboard patterns all the bodhisattva Maitreya’s stages of bodhisattva conduct in his past practice of bodhisattva conduct; in some of the squares he saw the bodhisattva Maitreya giving away his head; in some, giving away his eyes; in some, giving away his hands; in some, giving away his clothes;2143 in some, giving away his crest jewel; in some, giving away his crest jewel of righteousness;2144 in some, giving away his teeth; in some, giving away his tongue; in some, giving away his ears; in some, giving away his nose; in some, giving away his heart; in some, giving away his flesh and bone marrow; in some, giving away his blood; in some, giving away his skin and panniculus; in some, giving away his fingernails and toenails with their flesh; in some, giving away his fingers with their connecting webs; in some, giving away his sons, daughters, and wives; in some, giving away heaps of jewels; in some, giving away villages, towns, districts, regions, realms, and royal capitals; in some, giving away Jambudvīpa; in some, giving away the power of sovereignty; in some, giving away the royal throne; in some, giving away his male and female slaves; in some, giving away his harem; in some, giving away his parks and forest groves;2145 in some, giving away parasols, banners, and flags; in some, giving away flowers, garlands, perfumes,2146 and ointments; in some, giving away healing medicines; in some, giving away much food and drink; in some, giving away all requisites; in some, giving away all shelters; in some, giving away white copper2147 vessels filled with jewels; in some, giving away precious carriages; in some, freeing prisoners; in some, freeing those condemned to death; in some, curing children; and in some, showing the way to those who were lost; in some, he was a ferryman who sailed his boat across the river; in some, he was Bālāha, the king of horses, who saved the beings who had gone to the island of the rākṣasīs2148 in the great ocean; in some, he was a great ṛṣi who created teaching traditions; in some, he was a cakravartin who established beings on the path of the ten good actions; in some, he was a physician who healed sickness; in some, he was someone who honored his father and mother; in some, he was someone who revered kalyāṇamitras; in some, he was dedicated to guiding beings in the appearance and form of a śrāvaka; in some, he was dedicated to guiding beings in the appearance and form of a pratyekabuddha; in some, he was dedicated to guiding beings in the appearance and form of a bodhisattva; in some, he was dedicated to guiding beings in the appearance and form of a buddha; in some, he ripened beings through manifesting being reborn in any of the particular births of beings; in some, in the form of a dharmabhāṇaka, he entered the teachings of a tathāgata, received the transmission of the teachings, recited the teachings, correctly analyzed them, adorned the caitya of the Tathāgata, had statues of the Tathāgata made, inspired beings to make offerings to the Tathāgata, anointed them with perfumes and ointments, dressed them in bells and garlands, and so on, and he was dedicated to making offerings to the Buddha and established beings on the path of the ten good actions, established beings in the five precepts, the eight poṣadha vows, taking refuge in the Buddha, Dharma, and Saṅgha, entering mendicancy, hearing the Dharma, receiving the transmission of the Dharma, reciting the Dharma, and contemplating it correctly; and in order to talk about the Dharma he sat upon a lion throne and explained the enlightenment of the buddhas.
In that way, the bodhisattva Maitreya practiced the six perfections for countless hundreds of thousands of quintillions of kalpas. Sudhana, the head merchant’s son, saw all of that in various ways within each square of the checkerboard patterns.
He saw in some kūṭāgāras the bodhisattva Maitreya serving as many kalyāṇamitras as there are, and all the array of miraculous manifestations that came from that.
Sudhana went before all those kalyāṇamitras, and he perceived them speaking to him and giving an instruction: “Come here, Sudhana! Welcome! Are you well? Look at this inconceivable range and display of miraculous manifestations of the bodhisattva!”2149
Sudhana, the head merchant’s son, saw in each of the kūṭāgāras, and in each object of perception, this and other ranges and displays of miraculous manifestations. Because of his unfailing power of memory, his pure vision, his view of all directions, and his unobscured wisdom of view in vipaśyanā, he was established on the level of wisdom that comes from the understanding of a bodhisattva, and therefore he saw all that infinite range and display of miraculous manifestations.
It was like when a person goes to sleep and in a dream sees many various particular perceived forms, such as delightful houses and divine palaces; delightful villages, towns, districts, and regions; delightful parks, gardens, and forest groves; delightful trees, rivers, pools, and mountains; delightful clothes, food, drink, and enjoyments; and the enjoyment of the pleasures of delightful songs, instrumental music, and percussive music. He perceives himself in the company of his father, mother, friends, family, and relatives. He sees the great ocean. He perceives Sumeru, the king of mountains, all divine realms, and Jambudvīpas, in which he himself is many hundreds of yojanas2150 tall. He sees his house and environs as vast. He perceives them to be adorned with all qualities and adornments. Even though he knows it is daytime, he cannot tell if that day is long or short, or even know that this is a dream. He perceives having all things that are pleasant, and he has the appearance of his composite body being in a state of happiness, not sleeping and free of all that is unpleasant, experiencing vast joy and happiness. He thinks this lasts a long time: for a day, a week, a fortnight, a month, a year, a hundred years, or longer, and when he wakes he remembers it all.
In that way, Sudhana, the head merchant’s son, through the blessing of the bodhisattva Maitreya, and through a knowledge that was free from a limited perception, like that of someone who has entered a dream of the three realms, was dwelling in the vast, extensive, unobscured perception of a bodhisattva and possessed the comprehension that could follow the inconceivable entry into the way of the bodhisattva and comprehend the scope of the displays of a bodhisattva, and therefore he saw all of those displays of miraculous manifestations, knew them, experienced them, examined them, identified them, and beheld them. He also perceived himself to be present among them.
This is like when a sick person is in the final phase of his mind. In the instant that occurs, his existing karma manifests: There is the ripening of whatever kind of karma he has accumulated, so that on the basis of bad karma he sees the hells, birth as an animal, the realm of the pretas, or the servants of Yama holding menacing weapons and furiously shouting abuse; he hears the sounds of the wailing and cries of the beings in the hells; he sees the rivers of acid; he sees the mountains of rows of razor-blade edges, the iron cotton trees, and the forests of sword blades; and he sees the beings in hell on fire, burning, being incinerated, and all burning inside one iron pot. He perceives those harms being inflicted and those sensations being experienced, and he sees and feels the suffering of the hell beings being burned by fire.
Through good karma he sees the palaces and dwellings of devas: He sees the retinue of a deva, the groups of apsarases, and all the arrayed adornments, and he sees and experiences parks, forest groves, rivers, ponds, precious mountains, wish-fulfilling trees, and many enjoyments, and he perceives them to last for a lifetime.
Even though he has not passed away from this world and has not been reborn elsewhere, because of the inconceivable scope of karma, those kinds of appearances are not imperceptible but are perceived and experienced.
In the same way, Sudhana, the head merchant’s son, because of the inconceivable scope of a bodhisattva’s karma, saw all that display of miraculous manifestations.
By analogy, when a person is overpowered by a demon spirit, they will see many various kinds of forms, and whatever questions they ask, it will reveal an answer to them. In the same way, Sudhana, the head merchant’s son, saw all those arrays through the power of the blessing of the bodhisattva.
By analogy, a person who goes into the dwelling of a nāga will enter into a nāga’s perception and will have the perception of a day, a week, a fortnight, a month, a year, or a hundred years passing, but when they separate from the nāga’s perception, they will see that in terms of human perception only a moment2151 has passed. In the same way, Sudhana, the head merchant’s son, having a mind that maintained the perception of a bodhisattva and the blessing of the bodhisattva Maitreya, perceived in one moment many hundreds of thousands of quintillions of kalpas.
By analogy, within Mahābrahmā’s divine palace, called Sarvajagadvaravyūhagarbha, the perceived reflections of all the world realms in the billion-world universe appear clearly and distinctly. In the same way, Sudhana, the head merchant’s son, saw the arising of all those displays, all those perceptions, unmixed with one another and unmingled with one another.
By analogy, a monk dwelling in the samāpatti of a meditative state of totality in a singleness without duality, whether in his cell or on a walkway,2152 seated on a seat or standing up, perceives, sees, and experiences the entire world as the inconceivable scope of his meditation, the scope of his samāpatti of whichever meditative state of totality. In the same way, Sudhana, the head merchant’s son, saw and experienced those displays according to whatever scope of perception he engaged in.
It was like the display and ornamentation of a gandharva city that appears in the sky, which occurs without any obscuration.
It was like all the world realms of a billion-world universe appearing upon a great ocean as reflections on the ocean.2154
By analogy, a conjurer manifests all kinds of forms and activities through the blessings of the power of mantras, spells, and potions. In the same way, Sudhana, the head merchant’s son, saw all the displays of miraculous manifestations because of the bodhisattva Maitreya’s engagement in inconceivable conjurations from blessing and wisdom. This was because of his accomplishment of the power of conjuration from the knowledge of all phenomena and because of conjuration through a bodhisattva’s power of blessing and wisdom.
Then the bodhisattva Maitreya entered the kūṭāgāra and, diminishing those blessings, he snapped his fingers, saying to Sudhana, the head merchant’s son, “Arise, noble one!2155 Noble one, this is the nature of phenomena. This is the blessing of the wisdom of a bodhisattva. It is the characteristic of accomplishment from the practice of all Dharmas. They thus have no existing nature of their own. They are like conjurations, dreams, and reflections.”
Then, with that finger snap, Sudhana, the head merchant’s son, arose from samādhi. The bodhisattva Maitreya then said to him, “Noble one, you have seen the miraculous manifestations of the blessing of a bodhisattva. You have seen the power and natural result of the accumulations of a bodhisattva. You have seen accomplishments through the wisdom of the prayers of a bodhisattva. You have seen the delightful abodes of a bodhisattva. You have seen the accumulated conduct of a bodhisattva. You have heard the doors through which the bodhisattvas come forth. You have seen the immeasurable qualities and displays of the buddha realms. You have seen the specific different prayers of the tathāgatas. You have followed the inconceivable liberation of the bodhisattva. You have experienced the delight and bliss of the bodhisattva’s samādhi.”
Sudhana said, “Ārya, I have seen them through the blessing of the kalyāṇamitra, through the intention of the kalyāṇamitra, and through the power of the kalyāṇamitra. Ārya, what is this liberation called?”
Maitreya answered, “Noble one, this liberation is called the essence of the display of the unfailing memory that engages with the knowledge of all objects of perception in the three times.
“Noble one, this2156 kind of liberation, which is inexpressibly inexpressible, is the attainment of a bodhisattva with one lifetime remaining.”
Sudhana asked, “Where does it come from?”
The bodhisattva Maitreya answered, “It comes from the accomplishment of the blessing of the wisdom of a bodhisattva. It dwells within that blessing. It does not come or go from anywhere. It does not accumulate. It does not come together. It does not amass. It has no location as a thing. It has no location as an object of perception. It has no location in any direction.
“By analogy, noble one, the net of clouds of the nāgas is not located in the body, is not located in the mind, is not located internally, and yet through the power of a nāga’s mind and through the inconceivable power of a nāga there is emitted a measureless flow of rain, which is not nonexistent and appears. In the same way, noble one, those displays are not located internally and are not located externally, but they become visible through the power of a bodhisattva’s blessing and through your being a good vessel.
“By analogy, noble one, a conjurer displays the entire range of illusions, but they do not come from anywhere, do not go anywhere, and are not transferred to anywhere, but through the power of mantra and concoctions, they are perceived. In the same way, noble one, those displays do not go anywhere, have not come from anywhere, and are not transferred anywhere, but they are perceived through having trained in the inconceivable wisdom conjurations of a bodhisattva and through the power of wisdom and the blessing of past prayers.”
Sudhana asked, “Ārya, from how far have you come?”
The bodhisattva Maitreya answered, “Noble one, the movement of bodhisattvas has no coming or going; their motion is without movement or stillness. Their motion is without basis or location. Their motion is without passing away or rebirth. Their motion is without remaining or going elsewhere. Their motion is without movement or rising. Their motion is without dependence or location. Their motion is without karma or its ripening. Their motion is without creation or cessation. Their motion is without permanence or annihilation.
“Moreover, noble one, the motion of bodhisattvas is great compassion because it observes beings to be guided. The motion of bodhisattvas is great2157 love because it saves beings from suffering. The motion of bodhisattvas is correct conduct because it regards everyone kindly. The motion of bodhisattvas is prayer because of the blessings of the past. The motion of bodhisattvas is higher cognition because it manifests itself2158 to all. The motion of bodhisattvas has no formation, as there is no movement from being at the feet of all the tathāgatas. The motion of bodhisattvas has no acquisition or rejection, because it is not focused on a body or mind. The motion of bodhisattvas is wisdom and method because it follows all beings. The motion of bodhisattvas is the manifestation of emanations because it is like a mirage, a reflection, or an illusory manifestation.
“Moreover, noble one, you asked, ‘From how far have you come?’2159 Noble son, I come here from a hamlet called Kuṭi in the land of the Māladas, which is the place of my birth.2160 In that place there was a head merchant by the name of Gopālaka. After I had established him in the Buddha’s Dharma, I taught the Dharma, in accordance with the nature of the recipients, to the people of my birthplace. After I had inspired my parents, family, and relatives,2161 and brahmins and householders, to enter the Mahāyāna, I came here.”
(1) “The aspiration to enlightenment is a birthplace of the bodhisattvas because it is birth into the family of bodhisattvas. (2) The higher motivation is a birthplace of the bodhisattvas because it is birth into the family of kalyāṇamitras. (3) Being upon the bhūmis is a birthplace of the bodhisattvas because it is birth into the family of the perfections. (4) The accomplishment of prayer is a birthplace of the bodhisattvas because it is birth into the family of bodhisattva conduct. (5) Great compassion is a birthplace of the bodhisattvas because it is birth into the family of all the methods of gathering pupils. (6) The correct realization of the nature of phenomena is a birthplace of the bodhisattvas because it is birth into the family of the perfection of wisdom. (7) The Mahāyāna is a birthplace of the bodhisattvas because it is birth into the family of skillful methods. (8) Ripening beings is a birthplace of the bodhisattvas because it is birth into the family of complete buddhahood. (9) Method and wisdom are a birthplace of the bodhisattvas because they are birth into the family of patience from the birthlessness of phenomena. (10) Noble one, the practice of the Dharma is a birthplace of the bodhisattvas because it is birth into the family of all past, future, and present tathāgatas. Noble one, those ten are the birthplaces of the bodhisattvas.
“Noble one, method and wisdom are the father of the bodhisattvas; the perfection of wisdom is their mother; the perfection of generosity is their wet nurse; the perfection of conduct is their nanny; the perfection of patience is their adornment and jewelry; the perfection of diligence is their growing up; the perfection of meditation is their correct conduct; the kalyāṇamitras are their training in conduct; all the aspects of enlightenment are their companions; all the qualities of the roots of merit are their friends; all the bodhisattvas are their brothers; the aspiration to enlightenment is their family; their practice is the qualities of their family; being upon the bhūmis is being in their family; attaining patience is being born into the family; accomplishing prayer is inheriting the knowledge of the family; pure conduct is gaining the qualities of the family; inspiring others to the Mahāyāna is maintaining the continuity of the family; being consecrated as having one life remaining is being the senior son of a Dharma king; and attaining becoming a tathāgata is purifying the lineage of the family.
“Noble one, in that way, the bodhisattvas transcend the level of different foolish beings; enter the faultlessness of a bodhisattva; enter the family of the tathāgatas; are within the lineage of the tathāgatas; practice to maintain the continuity of the family of the Three Jewels; are dedicated to protecting2162 the family of the bodhisattvas; make the family and clan pure; do not cause the vital lineage to decline; have no fault of transgression in the family that could be criticized by any of the beings in the world including its devas, its māras, its Brahmā deities, and its śramaṇas and brahmins; and have the nobility of their family because through being born in the supreme family of the buddhas they possess a body of great prayer.
“Noble one, the bodhisattvas who have such a family lineage know all phenomena to be like reflections, so they are not revolted by births in all worlds. Knowing that all births in existences are like magical illusions, they are born in and remain within the various modes of existence without being afflicted by them. They have comprehended the absence of a self in everything and therefore do not become wearied in ripening and guiding beings. They possess bodies of great love and great compassion and therefore do not become fatigued in benefiting beings. They have realized that all saṃsāra is like a dream and therefore do not become disheartened in remaining in it throughout all kalpas. They know that all the skandhas are like conjured illusions, and therefore they are not made despondent by all manifestations of birth, passing away, and death. They have realized the dhātus2163 and āyatanas to have the nature of the realm of phenomena and are therefore not wounded by anything in the range of sensory possessions. They meditate on all forms of perception as being like mirages and therefore have no aspiration for any of the joys of saṃsāra. They play with all phenomena as being like conjured illusions and therefore are unstained2164 by any scope of the māras. They have Dharma bodies2165 and therefore are not brought down by the kleśas. And they have attained power over rebirth and therefore realize and comprehend all classes of existence.
“Noble son, in that way, I have spread throughout the realm of phenomena with a body that enters birth in all world realms, with the particular appearances2166 that are congruent with the forms of all beings, with specific definitions that are congruent2167 with all beings, with various names that are congruent2168 with all beings, with conduct that is congruent with the aspirations of all beings, with a conformity to worlds that is congruent2169 with guiding all beings, with the manifestations of lifespans and births in families that are congruent with the beings who are to be purified, with gateways of entry into activities that are congruent with all the conducts of foolish beings,2170 with an engagement in knowledge that is congruent with all the forms of perception of beings,2171 and with the manifestations and splendor2172 of bodies that are congruent with all the emanations from the prayers of bodhisattvas.
“Noble one, in order to ripen those beings who in the past practiced in the same way as I did but lost aspiration for enlightenment, and in order to manifest a birth and life in Jambudvīpa, I was born in the brahmin castes in this hamlet called Kuṭi in the lands of the Māladas in this southern region. I was born here so as to guide my father, mother, family, and relatives, to dispel arrogance among those in the particular brahmin castes who were proud of their birth into those castes, and so that they would be born in the family of the tathāgatas.
“Noble one, in that way, I dwell in this Vairocanavyūhālaṃkāragarbha kūṭāgāra here in this southern region, ripening and guiding beings in whatever way is necessary and according to their aspirations through these kinds of methods.
“When I die and pass away from here, I will manifest taking birth in the Tuṣita paradise in order to take care of beings in accordance with their aspirations; in order to ripen the Tuṣita devas whose conduct accords with mine; in order to manifest a bodhisattva’s merit, wisdom, and display of miracles to all those who have transcended the realm of desire; in order to dispel craving for desired pleasures; in order to teach the impermanence of all that is composite;2173 in order to teach their eventual decline to all those who have been born as devas; in order to discuss,2174 together with bodhisattvas who have one lifetime remaining, the Dharma gateway to great wisdom; in order to gather together those born there who have been ripened together with me; and in order to cause the lotuses of the guidance sent forth by the Tathāgata Śākyamuni to blossom. When the time has come for my intentions to be fulfilled, I will set out to attain omniscience, and when I have attained enlightenment, you will see me again, together with the kalyāṇamitra Mañjuśrī.
“Depart, noble one. Go again into the presence of the bodhisattva Mañjuśrī and ask him, ‘How should bodhisattvas train in bodhisattva conduct? How should they practice it? How should they comprehend the field of completely good conduct? How should they accomplish it? How should they pray for it? How should they increase it? How should they follow it? How should they master2175 it? How should they enter it? How should they perfect it?’ Then that kalyāṇamitra will teach you.
“Why is that? Because Mañjuśrī Kumārabhūta has a special prayer for the accomplishment of that conduct, which a hundred thousand quintillion bodhisattvas do not have. Mañjuśrī Kumārabhūta has accomplished countless prayers. Mañjuśrī Kumārabhūta has accomplished countless special bodhisattva qualities. Mañjuśrī Kumārabhūta is like a mother for a hundred thousand quintillion buddhas. Mañjuśrī Kumārabhūta teaches instructions to a hundred thousand quintillion bodhisattvas. Mañjuśrī Kumārabhūta is dedicated to ripening and guiding all realms of beings. Mañjuśrī Kumārabhūta has spread the wheel of his name throughout the world realms of the ten directions. Mañjuśrī Kumārabhūta is a person who has spoken to all the assembled followers of the tathāgatas. Mañjuśrī Kumārabhūta is extolled and praised by all the tathāgatas. Mañjuśrī Kumārabhūta sees all phenomena exactly as they are and practices the wisdom of the profound Dharma. Mañjuśrī Kumārabhūta has the scope of conduct that has gone far in the ways of all liberations and follows the completely good bodhisattva conduct.
“Noble one, that kalyāṇamitra is the one who has given birth to you into the family of the tathāgatas; he is the one who has increased your roots of merit;2176 he is the one who has caused you to look for2177 bodhisattva accumulations; he is the one who has revealed2178 the kalyāṇamitras to you; he is the one who has inspired you toward all qualities; he is the one who caused you to enter the net of great prayers; he is the one who has established you in the accomplishment of prayers; he is the one who caused you to hear the secrets of all the bodhisattvas; he is the one who has taught you all the inconceivabilities of the bodhisattvas; and he is the one who has practiced together with you in your past lives.2179
“Therefore, noble one, be again at the feet of Mañjuśrī, and do not weary or be disheartened while receiving all the instructions for the qualities. Why is that? It is because, Sudhana, you should see that all the kalyāṇamitras that you have seen, all the gateways to conduct that you have heard, however many liberations you have engaged in, and whatever specific prayers you have been immersed in are all because of the power and blessing of Mañjuśrī Kumārabhūta.”
Then Sudhana, the head merchant’s son, bowed his head to the feet of the bodhisattva mahāsattva Maitreya, circumambulated him many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from the bodhisattva Maitreya.