 Buddha Sutras |
 |
Mantras Sanskrit |
| Home | Introduction | Sutras | Translators | Mantras | Prayers | Sanskrit | Glossary |
Buddha Sutras |
|
Mantras Sanskrit |
| Home | Introduction | Sutras | Translators | Mantras | Prayers | Sanskrit | Glossary |
Sūtra 39 (posted 09/2013, updataed 02/2014) Book information on Home page
At that time Mind King [cittarāja] Bodhisattva asked the Buddha, “World-Honored One, Buddha-Tathāgatas use numbers, such as asaṁkhyeya, measureless, boundless, unequaled, uncountable, indefinable, inconceivable, immeasurable, ineffable, and ineffably ineffable. World-Honored One, what are their meanings, from asaṁkhyeya to ineffably ineffable?”
The Buddha told Mind King Bodhisattva, “Very good, very good! Good man, to enable the world to fathom the meanings of numbers only Buddhas know, you ask the Tathāgata, the Samyak-Saṁbuddha. Good man, hearken, hearken. I will explain to you. Ponder what I say.”
Then Mind King Bodhisattva said, “Yes, I accept your teachings.”
The Buddha said, “Good man, a hundred lakṣa is a koṭi.[1] A koṭi times a koṭi is an ayuta. An ayuta times an ayuta is a nayuta. A nayuta times a nayuta is a bimbara. A bimbara times a bimbara is a kiṁkara. A kiṁkara times a kiṁkara is an agāra. An agāra times an agāra is an excellence [pravara]. A pravara times a pravara is a mavara. A mavara times a mavara is an avara. An avara times an avara is a tavara. A tavara times a tavara is a boundary [sīmā]. A sīmā times a sīmā is a bhūma. A bhūma times a bhūma is a nema. A nema times a nema is an avagam. An avagam times an avagam is a mīvaga.[2] A mīvaga times a mīvaga is a viraga. A viraga times a viraga is a vigava. A vigava times a vigava is saṁkrama. A saṁkrama times a saṁkrama is a visara. A visara times a visara is a vibhaja[3] A vibhaja times a vibhaja is a vicaga. A vicaga times a vicaga is a visota. A visota times a visota is a vivāha. A vivāha times a vivāha is a vibhakti. A vibhakti times a vibhakti is a vikhyāta. A vikhyāta times a vikhyāta is a measure [tulana]. A tulana times a tulana is a holding [dhāraṇa]. A dhāraṇa times a dhāraṇa is a different path [vipatha]. A vipatha times a vipatha is an inversion [viparya]. A viparya times a viparya is a samarya. A samarya times a samarya is a vidūra. A vidūra times a vidūra is a hevara. A hevara times a hevara is an examination [vicāra]. A vicāra times a vicāra is an expansiveness [vitata]. A vitata times a vitata is a high rising [atyudgata]. An atyudgata times an atyudgata is a superiority [viśiṣṭa]. A viśiṣṭa times a viśiṣṭa is a nelava. A nelava times a nelava is a hariva. A hariva times a hariva is a motion [vikṣobha]. A vikṣobha times a vikṣobha is a halibha. A halibha times a halibha is a hārisa. A hārisa times a hārisa is a heluga. A heluga times a heluga is a drabuddha. A drabuddha times a drabuddha is a haruṇa. A haruṇa times a haruṇa is a maluda. A maluda times a maluda is a kṣamuda. A kṣamuda times a kṣamuda is an elada. An elada times an elada is is a maluma. A maluma times a maluma is a restraint [sadama]. A sadama times a sadama is a no-blame [vininda]. A vininda times a vininda is a motionless [acala]. An acala times an acala is an extreme measure [pramātra]. A pramātra times a pramātra is an amātra. An amātra times an amātra is a bhramātra. A bhramātra times a bhramātra is a gamātra. A gamātra times a gamātra is a namātra. A namātra times a namātra is a hemātra. A hemātra times a hemātra is a vaimātra. A vaimātra times a vaimātra is a paramātra. A paramātra times a paramātra is a śivamātra. A śivamātra times a śivamātra is an ela. An ela times an ela is a pela. A pela times a pela is a tela. A tela times a tela is a gela. A gela times a gela is a sphula. A sphula times a sphula is a nela. A nela times a nela is a kela. A kela times a kela is a sela. A sela times a sela is a phela. A phela times a phela is a mela. A mela times a mela is a sarala. A sarala times a sarala is a meluda. A meluda times a meluda is a kheluda. A kheluda times a kheluda is a matula. A matula times a matula is a samudra. A samudra times a samudra is an ayava. An ayava times an ayava is a kamala. A kamala times a kamala is a magava. A magava times a magava is an atara. An atara times an atara is a heluya. A heluya times a heluya is a veluva. A veluva times a veluva is a kalāpa. A kalāpa times a kalāpa is a havava. A havava times a havava is a vivara. A vivara times a vivara is a navara. A navara times a navara is a malara. A malara times a malara is a savara. A savara times a savara is a merubhu. A merubhu times a merubhu is a camara. A camara times a camara is a dhamara. A dhamara times a dhamara is a pramāda. A pramāda times a pramāda is a vigama. A vigama times a vigama is an upavarta. An upavarta times an upavarta is an instruction [nirdeśa]. A nirdeśa times a nirdeśa is a no-decay [akṣaya]. An akṣaya times an akṣaya is a birth [sambhūta]. A sambhūta times a sambhūta is a no-self [amama]. An amama times an amama is an ābandha. An ābandha times an ābandha is a blue lotus [utpala]. An utpala times an utpala is a padma. A padma times a padma is a countable [saṁkhyeya]. A saṁkhyeya times a saṁkhyeya is a life-journey [gati]. A gati times a gati is an arrival [upagama]. An upagama times an upagama is a countless [asaṁkhyeya]. An asaṁkhyeya times an asaṁkhyeya is an asaṃkhyeya rotation [parivarta]. An asaṃkhyeya parivarta times an asaṃkhyeya parivarta is an measureless [aparimāṇa]. An aparimāṇa times an aparimāṇa is an aparimāṇa parivarta. An aparimāṇa parivarta times an aparimāṇa parivarta is a boundless [aparyanta]. An aparyanta times an aparyanta is an aparyanta parivarta. An aparyanta parivarta times an aparyanta parivarta is an unequaled [asamanta]. An asamanta times an asamanta is an asamanta parivarta. An asamanta parivarta times an asamanta parivarta is an uncountable [agaṇeya]. An agaṇeya times an agaṇeya is an agaṇeya parivarta. An agaṇeya parivarta times an agaṇeya parivarta is an indefinable [atulya]. An atulya times an atulya is an atulya parivarta. An atulya parivarta times an atulya parivarta is an inconceivable [acintya]. An acintya times an acintya is an acintya parivarta. An acintya parivarta times an acintya parivarta is an immeasurable [ameya]. An ameya times an ameya is an ameya parivarta. An ameya parivarta times an ameya parivarta is an ineffable [nirabhilapya]. A nirabhilapya times a nirabhilapya is a nirabhilapya parivarta. A nirabhilapya parivarta times a nirabhilapya parivarta is an ineffably ineffable [nirabhilapya nirabhilapya]. A nirabhilapya nirabhilapya times a nirabhilapya nirabhilapya is a nirabhilapya nirabhilapya parivarta.”
Then, to Mind King Bodhisattva, the World-Honored One spoke in verse:
The ineffably ineffable
Fills all that is ineffable.
In an ineffable number of kalpas,
A description of what is ineffable cannot be finished.
Suppose an ineffable number of Buddha Lands
Are pulverized into dust particles.
In one dust particle, there are an ineffable number of worlds.
As it is with one, so it is with all.
It is ineffable that this ineffable number of worlds
Are pulverized into dust particles in one thought.
Also ineffable is that they are pulverized thought after thought,
Throughout an ineffable number of kalpas.
As it is ineffable that a dust particle contains worlds,
Even more ineffable is that they are pulverized into dust particles.
Using an ineffable method of calculation,
[You can] calculate these numbers for an ineffable number of kalpas,
Or for kalpas as numerous as dust particles,
Using one dust particle to represent 100,000 kalpas.
If you praise one Samantabhadra Bodhisattva throughout those kalpas,
You still cannot finish praising his virtues.
On the tip of a tiny hair,
There are an ineffable number of Samantabhadra Bodhisattvas.
As it is with one hair,
So it is with all hairs in the dharma realm.
As the worlds on the tip of one hair
Are countless and ineffable,
So too are worlds on
The tips of hairs across space.
The worlds on the tip of a hair
Are of countless kinds.
There are ineffably different kinds of worlds
And ineffably same kinds of worlds.
On the ineffable tip of a hair,
There are an ineffable number of pure worlds
With an ineffable number of diverse adornments
And an ineffable number of wonderful things.
On the tip of a hair,
An ineffable number of names of Buddhas are pronounced.
Every name is assumed by Tathāgatas,
Whose numbers are ineffably ineffable.
On every Buddha’s body,
There are an ineffable number of pores.
Every pore displays
An ineffable number of colors.
This ineffable number of pores emits
An ineffable number of radiances.
In every radiance appear
An ineffable number of lotus flowers.
Every lotus flower contains
An ineffable number of flower petals.
Every flower petal displays
An ineffable number of colors.
Every color displays
An ineffable number of flower petals.
The radiances of the flower petals are ineffable,
The colors of the radiances are ineffable.
This ineffable number of colors each emit
An ineffable number of radiances.
In every radiance appear an ineffable number of moons.
Every moon manifests an ineffable number of moons.
This ineffable number of moons each emit
An ineffable number of radiances.
In every radiance appear
An ineffable number of suns.
This ineffable number of suns each display
An ineffable number of colors.
This ineffable number of colors each emit
An ineffable number of radiances.
In every radiance appear
An ineffable number of lion thrones
With an ineffable number of adornments
And an ineffable number of radiances.
The wonderful colors of the pure radiances are ineffable,
The pure radiances of the colors are ineffable.
Every radiance displays
Various wonderful radiances.
These radiances in turn display various radiances,
Which are ineffably ineffable.
In such various radiances appear
Wonderful treasures [piled high] like Mount Sumeru.
The treasures that appear in every radiance
Are ineffably ineffable.
As one Sumeru Mountain of wonderful treasures displays
An ineffable number of worlds,
So all Sumeru Mountains of treasures, without exception,
Display an ineffable number of worlds.
When a world is pulverized into dust particles,
The physical appearance of a dust particle is ineffable.
Likewise the appearances of dust particles of pulverized worlds
Are ineffably ineffable.
The various appearances of these dust particles
Emit an ineffable number of radiances.
In such radiances appear an ineffable number of Buddhas,
And the Dharma They expound is ineffable.
The wonderful stanzas in the Dharma are ineffable,
Hearers of these stanzas achieve ineffable understanding.
Every thought with ineffable understanding
Affirms the ineffable true reality [of dharmas]
And reveals all future Buddhas,
Who will endlessly expound the Dharma.
Every Buddha’s Dharma is ineffable,
His various purities are ineffable.
He voices an ineffable number of wonderful tones
And turns an ineffable number of Dharma wheels.
Turning every Dharma wheel,
He pronounces an ineffable number of sūtras.
In every sūtra,
There are an ineffable number of different Dharma Doors.
Through every Dharma Door,
He expounds an ineffable number of teachings.
Through every teaching,
He tames an ineffable number of sentient beings.
On the tip of a hair,
He abides for an ineffable number of kalpas.
As it is on the tip of one hair, so it is on the tips of all hairs
For an ineffable number of kalpas.
His mind hindrance free and ineffable,
He manifests an ineffable number of Buddhas.
Every manifested Tathāgata
Manifests an ineffable number of Tathāgatas.
A Buddha’s dharma body[4] is ineffable,
His manifested copies of His body are ineffable.
His immeasurable adornments are ineffable,
His going everywhere [in worlds] in the ten directions is ineffable.
His visiting all worlds is ineffable,
His observing sentient beings is ineffable.
His purifying sentient beings is ineffable,
His taming sentient beings is ineffable.
His adornments are ineffable,
His spiritual powers are ineffable.
His command of dharmas is ineffable,
His miraculous manifestations are ineffable.
His transcendental powers are ineffable,
His states are ineffable.
His support [for sentient beings] is ineffable,
The world where He resides is ineffable.
His realization of the true reality [of dharmas] is ineffable,
The sūtras He pronounces are ineffable.
In every sūtra,
The Dharma Doors He reveals are ineffable.
Through every Dharma Door,
The teachings He expounds are ineffable.
In every teaching,
The definitive dharmas He pronounces are ineffable.
Through every definitive dharma,
His taming sentient beings is ineffable.
Whether ineffable dharmas of the same kind,
Ineffable minds of the same kind,
Ineffable dharmas of different kinds,
Ineffable minds of different kinds,
Ineffable faculties of different kinds, or
Ineffable words of different kinds,
In His sphere of action,
His taming sentient beings, thought after thought, is ineffable.
All his miraculous manifestations are ineffable,
All his appearances are ineffable.
Such manifestations are produced in ineffable kalpas
And have ineffable differences.
While a Bodhisattva can explain all these things in detail,
No one else, though versed in calculation, can figure them out.
Worlds on the tip of a hair are large or small,
Pure or impure, coarse or fine.
Although all such worlds are ineffable,
He knows every one of them and can describe each in detail.
Suppose a world is pulverized into dust particles,
Whose countless numbers are ineffable.
Worlds as numerous as these dust particles
Gather on the tip of a hair.
This ineffable number of worlds
Gathered on the tip of a hair are not too crowded,
Nor do they cause the tip of the hair to enlarge
In order for them to gather there.
The shapes and appearances of
All these worlds remain the same as before, without any disorder.
As one world is not in disorder,
So all worlds are not in disorder.
The domain of space is boundless,
And filled with hairs.
A Bodhisattva can describe in one thought
Worlds on the tips of all such hairs.
One after another,
An ineffable number of worlds enter a tiny pore.
While the pore can accept all these worlds,
They cannot fill up the pore.
The number of kalpas during which they enter is ineffable,
The number of kalpas during which they are accepted is ineffable.
The number of kalpas during which
This line of worlds is settled is ineffable.
Having been accepted and having settled there,
Their states are ineffable.
The skillfulness of their entrance is ineffable,
And what they do after their entrance is ineffable.
The clarity of a Bodhisattva’s mental faculty is ineffable,
His going everywhere [in worlds] in all directions is ineffable.
His bold energetic progress is ineffable,
His command of miraculous manifestations is ineffable.
His thinking is ineffable,
His great vows are ineffable.
His states are ineffable,
His clear understanding of everything is ineffable.
The purity of his body karmas is ineffable,
The purity of his voice karmas is ineffable.
The purity of his mind karmas is ineffable,
The purity of his faith and understanding is ineffable.
The purity of his wondrous wisdom-knowledge [jñāna] is ineffable,
The purity of his wondrous wisdom is ineffable.
His understanding of the true reality [of dharmas] is ineffable,
His ending doubts is ineffable.
His transcending the cycle birth and death is ineffable,
His ascending to the right position[5] is ineffable.
His profound samādhi is ineffable,
His understanding of all things is ineffable.
Although there are an ineffable number of sentient beings and
An ineffable number of Buddha Lands,
A Bodhisattva’s knowledge of sentient beings’ bodies is ineffable,
His knowledge of their preferences is ineffable.
His knowledge of their karmic requitals is ineffable,
His knowledge of their desires is ineffable.
His knowledge of their kinds is ineffable,
His knowledge of their character-types is ineffable.
His knowledge of their accepting their karmic bodies is ineffable,
His knowledge of their birthplaces is ineffable.
His knowledge of their being reborn is ineffable,
His knowledge of their having been reborn is ineffable.
His knowledge of their understandings is ineffable,
His knowledge of their aspirations is ineffable.
His knowledge of their languages is ineffable,
His knowledge of their karmas is ineffable.
With great lovingkindness and compassion,
A Bodhisattva benefits the whole world.
His manifesting bodies everywhere is ineffable,
His entering Buddha Lands is ineffable.
His seeing other Bodhisattvas is ineffable,
His developing wisdom is ineffable.
His questioning about the true Dharma is ineffable,
His promoting the teachings of Buddhas is ineffable.
His manifesting various bodies is ineffable,
His visiting worlds is ineffable.
His displaying transcendental powers is ineffable,
His appearing everywhere [in worlds] in the ten directions is ineffable.
His manifesting copies of his body everywhere is ineffable,
His staying close to Buddhas is ineffable.
His offerings are ineffable,
Their variety and immeasurable quantity are ineffable.
The pure treasures are ineffable,
The superb lotus flowers are ineffable.
The choice fragrances and garlands are ineffable,
All such offerings to Tathāgatas are ineffable.
His pure faith is ineffable,
His excellent understanding [of the Dharma] is ineffable.
His higher aspirations are ineffable,
His reverence for Buddhas is ineffable.
His training in almsgiving is ineffable,
His almsgiving mind is ineffable.
His giving alms to all solicitors is ineffable,
His giving away everything as alms is ineffable.
His observing precepts with purity is ineffable,
The purity of his faith is ineffable.
His praising Buddhas is ineffable,
His delighting in the true Dharma is ineffable.
His acquiring endurances is ineffable,
His endurance in no birth is ineffable.
His realizing nirvāṇa is ineffable,
His abiding on the ground of nirvāṇa is ineffable.
His great energetic progress is ineffable,
His past minds are ineffable.
His no-regress mind is ineffable,
His resolute mind is ineffable.
His store of all samādhis is ineffable,
His observations of dharmas are ineffable.
His quiet abiding in samādhi is ineffable,
His knowledge of meditations is ineffable
His development of wisdom is ineffable,
His mastery of samādhi is ineffable.
His understanding of dharmas is ineffable,
His seeing Buddhas with clarity is ineffable.
His training in immeasurable actions is ineffable,
His making vast vows is ineffable.
His profound states are ineffable,
His pure Dharma Doors are ineffable.
His using the power of the Dharma is ineffable,
His abiding in the Dharma is ineffable.
His right mindfulness is ineffable,
His dharma realm is ineffable.
His developing applied wisdom-knowledge is ineffable,
His acquiring true wisdom-knowledge is ineffable.[6]
His immeasurable wisdom is ineffable,
His ultimate wisdom is ineffable.
His dharma wisdom-knowledge[7] is ineffable,
His pure Dharma wheel is ineffable.
His vast Dharma cloud is ineffable,
His great Dharma rain is ineffable.
His spiritual powers are ineffable,
His skillful means are ineffable.
His wisdom-knowledge of emptiness is ineffable,
His thoughts, continuing one after another, are ineffable.
His countless action doors are ineffable,
His actions, continuing thought after thought, are ineffable.
Oceans of worlds are ineffable,
His visits to all of them is ineffable.
The differences among worlds are ineffable,
Their various purities are ineffable.
Their different adornments are ineffable,
Their countless forms and appearances are ineffable.
Their various crisscrosses are ineffable,
Their various excellent characteristics are ineffable.
As pure worlds are ineffable,
So too impure words are ineffable.
A Bodhisattva’s knowledge of sentient beings is ineffable,
His knowledge of their character-types is ineffable.
His knowledge of their karmic requitals is ineffable,
His knowledge of their mental activities is ineffable.
His knowledge of their capacities is ineffable,
His knowledge of their desires is ineffable.
His knowledge of their purities and impurities is ineffable,
His observing and taming them are ineffable.
His command of manifestations is ineffable,
His manifesting various bodies is ineffable.
His training and energetic progress are ineffable,
His delivering sentient beings is ineffable.
His performing miraculous manifestations is ineffable,
His emitting vast radiance is ineffable.
His various physical appearances are ineffable,
His enabling sentient beings to achieve purity is ineffable.
Every one of his pores is ineffable,
Its emitting webs of radiance is ineffable.
The colors displayed in the webs of radiance are ineffable,
Their illuminating all Buddha Lands is ineffable.
His valor and fearlessness are ineffable,
His methods and skillfulness are ineffable.
His taming sentient beings is ineffable,
His enabling them to transcend their cycles of birth and death is ineffable.
His pure body karmas are ineffable,
His pure voice karmas are ineffable.
His boundless mind karmas are ineffable,
His pure, excellent actions are ineffable.
His acquiring the treasure store of wisdom-knowledge is ineffable,
His going deep into the dharma realm is ineffable.
A Bodhisattva’s dhāraṇīs is are ineffable,
His ability to train and learn is ineffable.
This wise one’s voice is ineffable,
The purity of his voice is ineffable.
His right mindfulness of the true reality [of dharmas] is ineffable,
His enlightening sentient beings is ineffable.
His majestic deportments are ineffable,
His pure training is ineffable.
His acquiring fearlessness is ineffable,
His taming the world is ineffable.
Buddha-sons are ineffable,
Their pure, excellent actions are ineffable.
Their praising Buddhas is ineffable,
Their endless praises are ineffable.
The guiding teacher of the world is ineffable,
His praising Bodhisattvas is ineffable.
Bodhisattvas are ineffable,
Their pure virtues are ineffable.
The scope of their virtues is ineffable,
Their abiding [in their virtues] is ineffable.
Their wisdom is ineffable,
Their abiding [in their wisdom] for kalpas is ineffable.
Their delight in seeing Buddhas is ineffable,
The equality of their wisdom is ineffable.
Their proficiency in entering the Dharma is ineffable,
Their freedom from hindrance to mastering the Dharma is ineffable.
Their observing that past, present, and future are empty is ineffable,
Their wisdom in the past, present, and future is ineffable.
Their understanding of past, present, and future is ineffable,
Their abiding in wisdom is ineffable.
Their excellent, wonderful actions are ineffable,
Their immeasurable, vast vows are ineffable.
Their pure, vast vows are ineffable,
Their attaining bodhi is ineffable.
The bodhi of Buddhas is ineffable,
Their wisdom is ineffable.
Their differentiating the meanings of the Dharma is ineffable,
Their knowing all dharmas is ineffable.
Their adorning Buddha Lands is ineffable,
Their developing Their powers is ineffable.
Their training for a long time is ineffable,
Their realization [of the truth] in one thought is ineffable.
Their command of dharmas is ineffable,
Their wide expounding of the true Dharma is ineffable.
Their various spiritual powers are ineffable,
Their appearances in worlds are ineffable.
Their pure Dharma wheel is ineffable,
Their turning the Dharma wheel with bold valor is ineffable.
Their various teachings are ineffable,
Their compassion for the world is ineffable.
For an ineffable number of kalpas,
[You should] praise the ineffable virtues of Buddhas.
Although an ineffable number of kalpas can come to an end,
Praising Their ineffable virtues can never end.
Even if an ineffable number of Tathāgatas,
With Their ineffable number of tongues
Praise the ineffable virtues of Buddhas,
They cannot finish praising in an ineffable number of kalpas.
Suppose that all sentient beings [in worlds] in the ten directions
Simultaneously attain true enlightenment.
Every Buddha in this group
Can manifest an ineffable number of bodies.
Every one of the ineffable number of bodies manifests
An ineffable number of heads.
Every one of the ineffable number of heads manifests
An ineffable number of tongues.
Every one of the ineffable number of tongues emits
An ineffable number of sounds.
Every one of the ineffable number of sounds
Abides for an ineffable number of kalpas.
As it is with one Buddha, so it is with all Buddhas.
As it is with one body, so it is with all bodies.
As it is with one head, so it is with all heads,
As it is with one tongue, so it is with all tongues.
As it is with one sound, so it is with all sounds,
Which praise Buddhas for an ineffable number of kalpas.
Although an ineffable number of kalpas can come to an end,
Praising the virtues of Buddhas can never end.
In every dust particle,
There are an ineffable number of lotus flower worlds.
In every lotus flower world
There is an ineffable Tathāgata, a worthy leader.
Throughout the dharma realm,
All dust particles contain
Worlds in formation or destruction,
Whose numbers are countless and ineffable.
A tiny dust particle has no boundaries, and
Countless worlds enter it.
Their directions and differences are ineffable,
Their distribution in oceans of worlds is ineffable.
In every world, there is a Tathāgata,
Whose life lasts an ineffable number of kalpas.
The actions of Buddhas are ineffable,
Their profound and wondrous Dharma is ineffable.
Their transcendental powers and spiritual strength are ineffable,
Their hindrance-free wisdom-knowledge is ineffable.
Their wondrous wisdom is ineffable,
Their profound states are ineffable.
Their acquiring the Ten Powers is ineffable,
Their realizing bodhi is ineffable.
Their entering the pure dharma realm is ineffable,
Their acquiring the store of profound wisdom-knowledge is ineffable.
Although various numbers are ineffable,
They know them all.
Although various shapes are ineffable,
They know them all.
Although various samādhis are ineffable,
They abide in them for kalpas.
In the places of an ineffable number of Buddhas,
[A Bodhisattva’s] pure actions are ineffable.
He acquires the ineffable hindrance-free mind, and
Goes everywhere [in worlds] in ten directions.
His displays of spiritual powers are ineffable,
His limitless actions are ineffable.
His visits to worlds are ineffable,
His understanding of Buddhas is ineffable.
His energetic progress and bold valor are ineffable,
His wisdom and knowledge are ineffable.
Neither using nor not using dharmas,
His entering [meditation] states is ineffable.
For an ineffable number of large kalpas,
His going everywhere [in worlds] in the ten directions is ineffable.
His applied wisdom-knowledge is ineffable,
His true wisdom-knowledge is ineffable.
His transcendental powers and wisdom are ineffable,
His displays [of transcendental powers], thought after thought, are ineffable.
His knowledge of everything in
The Dharma of Buddhas is ineffable.
He can attain bodhi at one time
Or at various times.
There are an ineffable number of worlds on the tip of a hair.
There are an ineffable number of worlds in a dust particle.
He visits all these worlds, and
Beholds an ineffable number of Tathāgatas there.
He realizing the one true suchness is ineffable,
His entering the Buddha seed is ineffable.
Although there are an ineffable number of Buddha Lands,
He can visit all of them and attain bodhi in all of them.
Although worlds, sentient beings, and Buddhas
Have different natures, which are ineffable,
And although past, present, and future things are ineffable,
A Bodhisattva clearly sees them all.
Then Mind King Bodhisattva-Mahāsattva told the other Bodhisattvas in the assembly, “Buddha-Sons, a kalpa in this Sahā World, which is Śākyamuni Buddha’s land, is a day and a night in the World of Ultimate Bliss, which is Amitābha Buddha’s land. A kalpa in the World of Ultimate Bliss is a day and a night in the World of Kaṣāya Banner, which is Vajra Sturdiness Buddha’s land. A kalpa in the World of Kaṣāya Banner is a day and a night in the World of the No-Regress Wheel of Sounds, which is the land of the Buddha called Benevolent Radiance of the Blooming Lotus Flower. A kalpa in the World of the No-Regress Wheel of Sounds is a day and a night in the Taint-Free World, which is Dharma Banner Buddha’s land. A kalpa in the Taint-Free World is a day and a night in the World of the Lamp of Goodness, which is Lion Buddha’s land. A kalpa in the World of the Lamp of Goodness is a day and a night in the World of Wonderful Radiance, which is Radiance Store Buddha’s land. A kalpa in the World of Wonderful Radiance is a day and a night in the Hard-to-Surpass World, which is the land of the Buddha called Dharma Radiance of the Blooming Lotus Flower. A kalpa in the Hard-to-Surpass World is a day and a night in the World of Majestic Wisdom, which is the land of the Buddha called Radiance of All Transcendental Powers. A kalpa in the World of Majestic Wisdom is a day and a night in the World of Mirror Radiance, which is Moon Wisdom-Knowledge Buddha’s land.
“Buddha-Sons, it goes on in this way even for more than a million asaṁkhyeya worlds. A kalpa in the last of these worlds is a day and a night in the World of the Superb Lotus Flower, which is Worthy Victory Buddha’s land. There reside Samantabhadra Bodhisattva and other great Bodhisattvas who walk the same path.”
Then Mind King Bodhisattva-Mahāsattva told the other Bodhisattvas in the assembly, “Buddha-Sons, in the east there is a place called Ṛṣi Mountain, where past Bodhisattvas resided.[8] At present, the Bodhisattva there is called Vajra Victory, who has a retinue of 300 Bodhisattvas. He constantly expounds the Dharma to them. In the south there is a place called Excellent Tower Mountain, where past Bodhisattvas resided. At present, the Bodhisattva there is called Dharma Wisdom, who has a retinue of 500 Bodhisattvas. He constantly expounds the Dharma to them. In the west there is a place called Vajra Flame Mountain, where past Bodhisattvas resided. At present, the Bodhisattva there is called Vigorous Fearless Action, who has a retinue of 300 Bodhisattvas. He constantly expounds the Dharma to them. In the north there is a place called Fragrance Mass Mountain, where past Bodhisattvas resided. At present, the Bodhisattva there is called Fragrant Elephant, who has a retinue of 3,000 Bodhisattvas. He constantly expounds the Dharma to them. In the ocean there is a place called Vajra Mountain, where past Bodhisattvas resided. At present, the Bodhisattva there is called Dharma Rising, who has a retinue of 1,200 Bodhisattvas. He constantly expounds the Dharma to them.
“In the northeast there is a place called Cool Mountain, where past Bodhisattvas resided. At present, the Bodhisattva there is called Mañjuśrī,[9] who has a retinue of 10,000 Bodhisattvas. He constantly expounds the Dharma to them. In the southeast there is a place called Caitya Mountain, where past Bodhisattvas resided. At present, the Bodhisattva there is called Celestial Crown, who has a retinue of 1,000 Bodhisattvas. He constantly expounds the Dharma to them. In the southwest there is a place called Radiant Mountain, where past Bodhisattvas resided. At present, the Bodhisattva there is called Worthy Victor, who has a retinue of 3,000 Bodhisattvas. He constantly expounds the Dharma to them. In the northwest there is a place called Fragrant Wind Mountain, where past Bodhisattvas resided. At present, the Bodhisattva there is called Fragrant Light, who has a retinue of 5,000 Bodhisattvas. He constantly expounds the Dharma to them. In the ocean there is a place called Majestic Cavern, where past Bodhisattvas resided.
“South of the kingdom of Vaiśālī is a place called Abiding Roots, where past Bodhisattvas resided. In the city of Mathurā[10] is a place called Satisfying Cave, where past Bodhisattvas resided. In the city of Kucina[11] is a place called Dharma Seat, where past Bodhisattvas resided. In the city of Pure Opposite Shore is a place called Mucilinda Cave, where past Bodhisattvas resided. In the kingdom of Magadha is a place called Built by the Unimpeded Dragon-King, where past Bodhisattvas resided. In the kingdom of Kamboja is a place called Eliciting Lovingkindness, where past Bodhisattvas resided. In Cīna-sthāna [China] is a place called Nārāyaṇa Cave, where past Bodhisattvas resided. In the kingdom of Khāsa is a place called Ox Head Mountain, where past Bodhisattvas resided. In the kingdom of Kaśmīra is a place called Udeśin Mountain,[12] where past Bodhisattvas resided. In the city of Increasing Joy is a place called Cave of the Honored Ones, where past Bodhisattvas resided. In the kingdom of Abhurima[13] is a place called Seeing a Koṭi Stores of Radiance, where past Bodhisattvas resided. In the kingdom of Gandhāra is a place called Jambhala Cave, where past Bodhisattvas resided.”
1. A lakṣa is 100,000, and a koṭi is 100 lakṣa, or 10 million. The Sanskrit names of the 121 numbers in this passage are based on the Buddha’s Light Dictionary (1988, 2478c–2480b) and the Sanskrit and Tamil Dictionaries at http://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.
(Return to text)
2. Although the Chinese term in text 279 (T10n0279) is 彌伽婆, according to the Buddha’s Light Dictionary (1988, 2479a), it should be 彌婆伽, whose matching Sanskrit word is mīvaga, which means “a high number.” (Return to text)
3. According to the Buddha’s Light Dictionary (1988, 2479a), the Sanskrit word for the Chinese term 毘贍婆 in text 279 is vicambha, a word not in the Sanskrit Dictionary. However, should the Chinese term actually be 毘婆贍, it could be phonetically translated as vibhaja, which means “a high number.” (Return to text)
4. See “dharma body” defined in the glossary’s “three bodies of a Buddha.” (Return to text)
5. The right position is realization of nirvāṇa, which is beyond causes and conditions. (Return to text)
6. See “two kinds of wisdom-knowledge” in the glossary. (Return to text)
7. Dharma wisdom-knowledge (dharma-jñāna, 法智) is the wisdom-knowledge that accords with the Four Noble Truths and ends one’s desire-realm afflictions. (Return to text)
8. This phrase “where past Bodhisattvas resided” is based on text 278 (T09n0278), the 60-fascicle Chinese version of the Mahāvaipulya Sūtra of Buddha Adornment (Buddhāvataṁsaka-mahāvaipulya-sūtra), although the matching phrase in text 279 states “where Bodhisattvas have resided since the past.” (Return to text)
9. Northeast of India is Wutaishan, the Wutai (five-platform) Mountain, in Shanxi Province, China. This is Mañjuśrī Bodhisattva’s bodhi place. See the foreword to the Sūtra of the Buddha-Crown Superb Victory Dhāraṇī (Rulu 2012a, 43–44). (Return to text)
10. Mathurā is a city in the North Indian state of Uttar Pradesh. The Buddha mentions this city in the Sūtra of the Great Dharma Drum (Rulu 2012a, 161). (Return to text)
11. Kucina (龜茲) is an ancient kingdom located on the branch of the Silk Road that ran along the northern edge of the Taklamakan Desert in the Tarim Basin and south of the Muzat River. It is present-day Kucha, a city in Aksu Prefecture, Xinjiang, China. (Return to text)
12. In text 279 (T10n0279, 0241c19–20) this place is called Sequence. In text 278 (T09n0278, 0590b1–2) the same place is called Udeśin Mountain. Here, the latter name is used. (Return to text)
13. Abhurima is a phonetic translation of 菴浮梨摩, the Chinese name of this country. (Return to text)